Juízes 11
Bob Utley · You Can Understand the Bible
Juízes 11
NJB (MT versing) Jephthah the Ninth Judge Jephthah Jephthah (10:6-12:7) Jephthah Jephthah Lays Down His Terms 11:1-3 11:1-3 11:1-3 11:1-3 11:1-3 11:4-11 11:4-11 11:4-11 11:4-6 11:4-11 11:7 11:8 11:9 11:10-11 Jephthah Negotiates with the Ammonites 11:12-28 11:12-28 11:12-28 11:12 11:12-28 11:13 11:14-28 Jephthah's Tragic Vow Jephthah's Vow and Victory Jephthah's Vow and His Victory 11:29-33 11:29-31 11:29-33 11:29-31 11:29-33 11:32-33 11:32-33 The Daughter of Jephthah Jephthah's Daughter 11:34-40 11:34-40 11:34-40 11:34-35 11:34-40 11:36-39a 11:39b-40 Etc.
Juízes 11:1-3
11:1 "Jephthah" His name means "He (God) opens" (BDB 836, possibly "God opens the womb"). See note about him in Heb. 11:37. ▣ "the Gileadite" The name "Gilead" (BDB 167) is used for the hill country of northeast Jordan (BDB 166), which was the tribal allocation of Reuben and Gad (Deut. 3:12) an ADJECTIVE for a person living in northeast trans-Jordan (BDB 167) between the Arnon and Jabbok Rivers, Jdgs. 11:1 the proper name of a person (BDB 167, #6), Jdgs. 11:1 ▣ "a valiant warrior" This was used by the angel to describe Gideon (cf. Jdgs. 6:12). It could denote fighting courage and ability nobility of some type (wealth, influence, social standing, see Roland deVaux, Ancient Israel, p. 70; quotes Jos. 8:30; Ruth 2:1; 1 Sam. 9:1; 2 Kgs. 15:20; 24:14) ▣ "harlot"This (BDB 275, KB 278) was a socially unacceptable union within Israel. A concubine was a socially acceptable union but still not a full legal wife (i.e., limited inheritance). Jephthah's mother was probably Canaanite. Jephthah had no inheritance rights (cf. Jdgs. 11:3). ▣ "the father of" This phrase is really from one VERB "begot" (BDB 408, KB 411, Hiphil IMPERFECT with waw). 11:3 "Tob" This word (BDB 376 IV) means "good" or "fruitful," possibly northeast in Gilead on the eastern side of the Jordan. ▣ "worthless fellows" This refers to mercenaries. This was much like David's early life (i.e., 1 Sam. 22:1-2). It shows Jephthah was a leader of men; those without hope or social standing rallied to him. Josephus (Antiq. 5.7.8) says they asked for Jephthah's help because he maintained an army (i.e., "worthless fellows") at his own expense.
Juízes 11:4-11
11:4 See Jdgs. 10:7-9, where the eighteen year affliction is described. 11:5 "elders" It is uncertain if the "elders" included part of Jephthah's brothers who rejected him and sent him away. Obviously the community of Gilead knew about it and, at the least, condoned it by silence and inaction. SPECIAL TOPIC: ELDER 11:6 "chief" This is a rare term (BDB 892), which means "the decider" or "man in authority." in Joshua 10:24 ‒ chiefs of the men of war in Daniel 11:18 ‒ a military commander in Judges 11 he is designated chief ‒ BDB 892, cf. Jdgs. 11:6, 11 head ‒ BDB 910, cf. Jdgs. 11:8, 9, 11 He is never designated "king" but "head over all the inhabitants of Gilead" (Jdgs. 11:8). SPECIAL TOPIC: HEAD 11:7 Jephthah's expulsion from Gilead was a community decision. 11:8 "For this reason" NKJV, NJB "This is why" "Nevertheless" "Honestly" "It is because of that" "That may be true" LXX A (AB, p. 198) "It is not like that" The problem is the wide semantical field of the Hebrew ADVERB (BDB 485-487). The leaders of Gilead were forced, because of circumstances, to turn to Jephthah, the only military force in the area. They wanted the past to be the past. They could not change what happened to Jephthah by his half-brothers. His countrymen needed him now! 11:9 "if. . .the Lord gives them up to me" This shows Jephthah's faith in YHWH, but without having a full knowledge of His will (cf. Dan. 3:17-18, 28). 11:10 "the Lord is witness" This is a covenant oath. SPECIAL TOPIC: COVENANT 11:11 "Jephthah spoke all his words before the Lord at Mizpah" Mizpah (BDB 859 I, "watchtower") was a local holy place. This seems to be his inauguration into public office.
Juízes 11:12-28
11:12 "What is between you and me" He uses an idiom, asking why are we fighting? (cf. 2 Sam. 16:10; 19:22; 1 Kgs. 17:18; 2 Kgs. 3:13; 2 Chr. 35:21). Jephthah tries to solve the issue by dialogue. 11:13-27 This is a historical summary of the situation and the opposing claims. It reviews the events of the exodus (see Num. 20:1, 4-12; 21:4, 22, 25-26; 22:2). Jephthah knew the history of Israel well (i.e., oral tradition or records). 11:13 Three rivers are listed as the boundaries of the disputed area. They were in the tribal allocation of Reuben and the southern part of Gad. 11:16 "Red Sea" This could refer to (1) the miraculous water crossing when leaving Egypt or (2) Israel's later arrival at the Gulf of Aqaba. SPECIAL TOPIC: THE ROUTE OF THE EXODUS (uncertain) SPECIAL TOPIC: THE RED SEA ▣ "Kadesh" This was a large desert oasis in the southern part of Judah's allocation in the wilderness of Paran, where Israel camped so long (cf. Num. 13:26; 20:1; Deut. 1:19-25). 11:17 "Edom" Edomites were relatives of the Israelites from Esau (cf. Num. 20:14-21; Deut. 2:5-8). SPECIAL TOPIC: EDOM AND ISRAEL ▣ "Moab" These were relatives of the Israelites from Lot (cf. Gen. 19:36-38), as is Ammon (cf. Deut. 2:19, 27). Ammon was not well established during the conquest era but by the time of the Judges they were. 11:19 "Heshbon" Heshbon is located on the "King's Highway" and was Sihon's capital (cf. Num. 21:26). 11:20 "trust" This term (BDB 52, KB 63, Hiphil PERFECT) basically meant "to confirm" of "to support." It is an important theological word. SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OLD TESTAMENT 11:21 "the Lord. . .gave Sihon. . .into the hand of Israel" God is the controller of history. SPECIAL TOPIC: HAND 11:23 "Chemosh" This was the god of Moab, not the Ammonites. From Ugaritic a connection has been found between Molech and Chemosh through Anath-Chemosh. 11:24 The NASB Study Bible, p. 330, suggests that because Chemosh was the chief deity of the Moabites, not the Canaanites: at this time, Ammon ruled Moab at this time, there was a confederation between Ammon and Moab. 11:25 This verse has three emphatic grammatical structures (i.e., INFINITIVE ABSOLUTE plus a VERBAL of the same root). better than ‒ BDB 373, KB 370, Qal INFINITIVE ABSOLUTE plus Qal PARTICIPLE ever strive ‒ BDB 936, KB 1224, Qal INFINITIVE ABSOLUTE plus Qal PERFECT ever fight against ‒BDB 535, KB 526, Niphal INFINITIVE ABSOLUTE plus Niphal PERFECT ▣ "Balak" See Numbers 22:2-24:5. 11:26 "Aroer" It was a region associated with the Arnon River. ▣ "three hundred years" This seems too long! The Jewish Study Bible, p. 537, thinks this refers to the time from the conquest to Jephthah. However, this number also equals the number of years already mentioned in Judges. Modern scholarship would see them as overlapping, but the author of Judges records them chronologically. The exact number is 319 (see Tyndale OT Commentaries, Judges and Ruth, p. 145). SPECIAL TOPIC: THE DATE OF THE EXODUS 11:27 "may the Lord, the Judge" The Qal ACTIVE PARTICIPLE "Judge" (BDB 1047, KB 1622) is combined with a Qal IMPERFECT of the same VERB used in a JUSSIVE sense (cf. 1 Sam. 24:12). YHWH is the only true Judge (cf. Gen. 16:5; 18:28; 31:53; 1 Sam. 24:15)! One day all will appear before Him to give an account for the stewardship of the gift of life. SPECIAL TOPIC: JUDGE, JUDGMENT, and JUSTICE IN ISAIAH SPECIAL TOPIC: JUDGMENT IN THE NT
Juízes 11:29-33
11:29 "the Spirit of the Lord" This is God's means of giving skill, power, and wisdom (cf. Exod. 31:3; 35:31; Jdgs. 3:10; 6:34; 13:25; 14:6,19; 15:14; 1 Sam. 10:10; 11:6; 16:13; 2 Sam. 23:2; 1 Chr. 12:18). SPECIAL TOPIC: SPIRIT IN THE BIBLE ▣ The VERB "passed through" (BDB 716, KB 778) in this verse occurs three times, all in the Qal stem. Jephthah is on the move through the direction of the "Spirit of YHWH." 11:30 "Jephthah made a vow to the Lord" Proverbs 20:25 warns against making rash vows. An "oath" is given when someone promises to do something in God's name which involves a curse on themselves if they do not do it. A "vow" is a promise made to God based on God doing something first (cf. Gen. 28:20-22; Num. 21:2; Jdgs. 11:30-31; 1 Sam. 1:11; 2 Sam. 15:8 [cf. NIDOTTE, vol. 4, p. 33]). 11:31-33 There has been much confusion here as to the precise conditions of the vow. See Hard Sayings of the Bible, pp. 193-195). human sacrifice part of surrounding cultures historical precedent in Israel (1) Genesis 22 (2) Leviticus 27:28-29 context of Jdgs. 11:31 the Targums, Josephus (Antiq. 5.7.10) and all early Christian commentators religious seclusion Hebrew text of Jdgs. 11:31 can mean "or" or "and" existence of Temple virgins (cf. Exod. 38:8; 1 Sam. 2:22) Lev. 27:1-8 (i.e., a person could be bought back) context of Jdgs. 11:38 Kimchi, a Jewish commentator of the Middle Ages, was the first to advocate the concept of seclusion If I had to choose, I regrettably must choose #1 in this context.
Juízes 11:34-40
11:34 "with tambourines and with dancing" This was a common victory celebration (cf. Exod. 15:20; 1 Sam. 18:6; Ps. 68:25; and Jer. 31:4). ▣ "she was his one and only child" This meant that she was his only hope for grandchildren! His line would be permanently cut off. 11:35 "tore his clothes" This is a typical sign of mourning. SPECIAL TOPIC: GRIEVING RITES ▣ "brought me very low" This is another example of an emphatic Hebrew grammatical structure (i.e., INFINITIVE ABSOLUTE plus a PERFECT VERB of the same root, BDB 502, KB 499, cf. Jdgs. 11:25). ▣ "those who trouble me" This VERB (BDB 747, KB 824, Qal PARTICIPLE) occurs only here and Job 6:4, describing a state of psychological disruption and agitation. ▣ "I have given my word to the Lord" This account merges great faith and tragedy! ▣ "I cannot take it back" See Leviticus 27; Num. 30:2; Deut. 23:21-23; and Eccl. 5:4-5. 11:36 This verse shows the faith of the daughter! 11:37 See notes at Jdgs. 11:31-33 for the interpretive options. ▣ "go to the mountains" "go and wander on the mountains" NRSV, TEV, NJB, Peshitta "wander on the mountains" "lament" "roam the hills" "descend on the mountains" The VERB (BDB 432, KB 434, Qal PERFECT with waw) means "to come down" or "go down" (LXX). Most translations see the difficulty of "descending on the mountains" and see the VERB as an idiom for grief (i.e., bow down or descend). 11:38 "her virginity" See SPECIAL TOPIC: VIRGIN. 11:39 "had no relations with a man" The VERB is literally "know" (BDB 393, KB 390, Qal PERFECT) but used in a specialized sense of "no sexual contact." See "know" used for sexual relations in Gen. 4:1; 19:8; Num. 31:17, 35; Jdgs. 11:39; 21:11; 1 Sam. 1:19; 1 Kgs. 1:4. SPECIAL TOPIC: KNOW 11:40 "commemorate" This can mean either (1) "celebrate," as in Ps. 8:1 or (2) "mourn," as in New Jerusalem Bible translation.