Juízes 12
Bob Utley · You Can Understand the Bible
Juízes 12
NJB (MT versing) Jephthah and His Successors Jephthah's Conflict with Ephraim Intertribal Dissension Jephthah and the Ephraimites War Between Ephraim and Gilead 12:1-7 12:1-7 12:1-6 12:1 12:1-6a 12:2-6 12:6b Death of Jephthah 12:7 12:7 12:7 Ibzan, Elon and Abdon Ibzan, Elon and Abdon Ibzan, Elon and Abdon Ibzan 12:8-10 12:8-10 12:8-10 12:8-10 12:8-10 Elon 12:11-12 12:11-12 12:11-12 12:11-12 12:11-12 Abdon 12:13-15 12:13-15 12:13-15 12:13-15 12:13-15 Etc. CONTEXTUAL INSIGHTS Judges 12 concludes the story of Jephthah, cf. Jdgs. 10:17-12:7. There are several other "minor" Judges mentioned in chapter 12. Ibzan ‒ BDB 7, Jdgs. 12:8-10 Elon ‒ BDB 19 II, Jdgs. 12:11-12 Abdon ‒ BDB 715, Jdgs. 12:13-15
Juízes 12:1-7
12:1 "men of Ephraim" This was the largest and strongest northern tribe. The foreshadowing pride on their part can be seen in Jdgs. 8:1. ▣ "Zaphon" This name (BDB 861 II) means "north." It was a city 5 miles north of Succoth (cf. Jos. 13:27). ▣ "We will burn your house down on you" There was serious tribal jealousy during this period (cf. Jdgs. 8:1-2). This may be an idiom threatening Jephthah's family/descendants. 12:2 "I and my people. . .when I called you" Jephthah was not as tactful as Gideon. He apparently had asked for help (not recorded in the OT) and they did not respond. 12:3 "I took my life in my hands" This is literally "I took my soul in my hand." This is an idiom for risking one's life. It is not meant to be in contrast with "the Lord gave them into my hand." Jephthah acts on his faith in YHWH's leadership and power (i.e., Jdgs. 11:29). ▣ "the Lord gave them into my hand" Jephthah's faith in YHWH's leadership is again obvious. I have a theological question about texts like this one. Was it meant to show the sovereignty of Israel's God (i.e., one causality; cf. Isa. 45:7; Amos 3:6b)? Was it part of the ANE worldview that the gods of the nations fought on their behalf and the strongest won the battle? Is this only applicable to YHWH's covenant people (i.e., Israel) who bear His name and reputation (cf. Ezek. 36:22-36)? Although I cannot answer these questions, I, as a NT believer, believe my life is in the hands of God, but I am not sure of a nation. There are no biblical promises to modern nations! I guess I feel most comfortable with a sovereign, loving, caring God who is with me and for me, but does not micro-manage every detail of my life. My life is not a prewritten script. My choices and motives do count and have effect in time and eternity. There is a God-given dignity to humans being made in the image and likeness of God (cf. Gen. 1:26-27). We are not robots but free, eternal, moral creatures. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN SPECIAL TOPIC: PREDESTINATION (CALVINISM) VS. HUMAN FREE WILL (ARMINIANISM) SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE 12:4 "You are fugitives of Ephraim" This racial slur (omitted in the LXX) started the war. It accused the Gileadites of not being true sons of Israel, but foreigners (i.e., trans-Jordan tribes, cf. Joshua 22). 12:5 "the fords of Jordan" There were only certain crossing places (i.e., shallow places, cf. Jdgs. 3:28; 7:24-25) and no others. Control of them was militarily significant. Jephthah defeating Ephraim was a miraculous, divine event. 12:6 "Shibboleth" The word meant "ear of corn" (BDB 987 II) or "stream" (BDB 987 I), according to which dialect (NIDOTTE, vol. 4, pp. 31-32), i.e., Gilead or Ephraim. A similar acknowledgment of dialect occurs in Matt. 26:73. ▣ "could not pronounce it correctly" The MT has a VERB (BDB 465, KB 464, Hiphil IMPERFECT) that means "to fix" or "to arrange." The UBS Text Project, p. 103, gives this a "B" rating (some doubt), but most English translations alter it ( יכין to יכל ) and translate it as "for he could not pronounce." The LXX has "keep straight." The Ginsburg Hebrew Notes has "distinguish," meaning the Ephraimites could not hear the difference between "ear of corn" ‒ BDB 987 II, cf. Gen. 41:5-7 "flowing stream" ‒ BDB 987 I, cf. Ps. 69:2 ▣ "42,000" There are some real number problems in the OT (see Edwin Thiele, The Mysterious Numbers of the Hebrew Kings and John J. Davis, Biblical Numerology). Part of the problem may be the proper translation of the Hebrew terms of "thousand" or "military unit." SPECIAL TOPIC: THOUSAND (eleph) 12:7 "buried in one of the cities of Gilead" The LXX and Vulgate have "Mizpah" but Josephus (Antiq. 5.7.12) has "Sebee."
Juízes 12:8-10
12:8 "Bethlehem" Josephus says in Judah, but context implies "Bethlehem" in Zebulun (cf. Jos. 19:15). 12:9 "thirty sons and thirty daughters" Once again, these numbers show the power and the wealth of Judges. ▣ In the ANE alliances between nations, clans, families were sealed by the giving and taking of wives (i.e., David and Solomon). 12:10 Josephus (Antiq. 5.7.13) says Ibzan was a Judean because of the use of "Bethlehem," but Ibzan was from "Bethlehem" in Zebulun, not Judah. It is surprising that Josephus adds (5.7.13) that "He did nothing in the seven years of his administration that was worth recording, or deserved a memorial." This is merely speculation. We do not know why some judges have more verses than others.
Juízes 12:11-12
12:12 "Elon. . .Aijalon" These are spelled with similar Hebrew consonants but different vowels (BDB 19 and BDB 19). The LXX has "Elon" as a place name.
Juízes 12:13-15
12:13 "the Pirathonite" This is probably the name of a city. Pirathon was one of David's Mighty Men (cf. 2 Sam. 23:30; 1 Chr. 11:31; 27:14). It also goes by the name Benaiah. 12:14 "forty" See SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE, #7. ▣ "seventy donkeys" This was another sign of a wealthy clan (cf. Jdgs. 10:4)