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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter gives as the history of Jephthah, another of Israel's judges, and numbered among the worthies of the Old Testament, that by faith did great things (Heb. xi. 32), though he had not such an extraordinary call as the rest there mentioned had. Here we have, I. The disadvantages of his origin, ver. 1-3. II. The Gileadites' choice of him to be commander-in-chief against the Ammonites, and the terms he made with them, ver. 4-11. III. His treaty with the king of Ammon about the rights of the two nations, that the matter might be determined, if possible, without bloodshed, ver. 12-28. IV. His war with the Ammonites, which he enters upon with a solemn vow (ver. 29-31), prosecutes with bravery (ver. 32), and ends with a glorious victory, ver. 33. V. The straits he was brought into at his return to his own house by the vow he had made, ver. 34-40.
Adam Clarke: Commentary on the Bible - 1831
The history of Jephthah, and his covenant with the Gileadites, Jdg 11:1-10. He is elected by the people, Jdg 11:11. Sends an embassy to the king of the Ammonites, to inquire why they invaded Israel; and receives an answer, to which he sends back a spirited reply, vv. 12-27. This is disregarded by the Ammonites, and Jephthah prepares for battle, Jdg 11:28, Jdg 11:29. His vow, Jdg 11:30, Jdg 11:31. He attacks and defeats them, Jdg 11:32, Jdg 11:33. On his return to Mizpeh he is met by his daughter, whom, according to his vow, he dedicates to the Lord, Jdg 11:34-40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jdg 11:1, The covenant between Jephthah and the Gileadites, that he should be their head; Jdg 11:12, The treaty of peace between him and the Ammonites is in vain; Jdg 11:29, Jephthah's vow; Jdg 11:32, His conquest of the Ammonites; Jdg 11:34, He performs his vow on his daughter.
Carl Friedrich Keil and Franz Delitzsch

Jephthah Elected as Prince; Negotiations with the Ammonites; Victory, Vow, and Office of Judge - Judges 11-12:7
(Note: On the nature of the sources from which the author drew this tolerably elaborate history of Jephthah, all that can be determined with certainty is, that they sprang from some contemporary of this judge, since they furnish so clear and striking a picture of his life and doings. Bertheau's hypothesis, that the section extending from Judg 11:12 to Judg 11:28 is founded upon some historical work, which is also employed in Num 21; Deut 2:1-3:29, and here and there in the book of Joshua, has really no other foundation than the unproved assumption that the Pentateuch and the book of Joshua were written towards the close of the period of the kings. For the marked agreement between Jephthah's negotiations with the king of the Ammonites concerning the possession of the land to the east of the Jordan, and the account given in the Pentateuch, especially in Num 20-21, may be explained very simply and very perfectly, on the supposition that the author possessed the Pentateuch itself. And the account which is wanting in the Pentateuch, namely, that Israel petitioned the king of Moab also for permission to go through his land (Judg 11:17), may have bee added from oral tradition, as those glorious victories gained by Israel under Moses were celebrated in verse by contemporaneous poets (see Num 21:14, Num 21:17, Num 21:27); and this certainly contributed not a little to keep alive the memory of those events in the nation for centuries long.)
John Gill
INTRODUCTION TO JUDGES 11
This chapter gives an account of another judge of Israel, Jephthah, of his descent and character, Judg 11:1 of the call the elders of Gilead gave him to be their captain general, and lead out their forces against the Ammonites, and the agreement he made with them, Judg 11:4 of the message he sent to the children of Ammon, which brought on a dispute between him and them about the land Israel possessed on that side Jordan the Ammonites claimed; Israel's right to which Jephthah defended, and made it clearly to appear, hoping thereby to put an end to the quarrel without shedding of blood, Judg 11:12 but the children of Ammon not attending to what he said, he prepared to give them battle, and previous to it he made a vow, and then set forward and fought them, and got the victory over them, Judg 11:28 and the chapter concludes with the difficulties Jephthah was embarrassed with upon his return home, on account of his vow, and the performance of it, Judg 11:34.
11:111:1: Եւ Յեփթայէ Գաղաադացի, է՛ր այր հզօր զօրութեամբ, եւ նա որդի՛ կնոջ պոռնկի. եւ ծնաւ Գաղաադու զՅեփթայէ։
1. Գաղաադացի Յեփթայէն հզօր եւ ուժեղ մարդ էր: Նա որդին էր մի պոռնիկ կնոջ, որը Գաղաադից ունեցաւ Յեփթայէին:
11 Գաղաադացի Յեփթայէն զօրաւոր ու կտրիճ մարդ մըն էր, բայց անիկա պոռնիկ կնոջ մը զաւակն էր։ Գաղաադ Յեփթայէին հայրն էր։
Եւ Յեփթայէ Գաղաադացի էր այր հզօր զօրութեամբ, եւ նա որդի կնոջ պոռնկի. եւ ծնաւ [194]Գաղաադու զՅեփթայէ:

11:1: Եւ Յեփթայէ Գաղաադացի, է՛ր այր հզօր զօրութեամբ, եւ նա որդի՛ կնոջ պոռնկի. եւ ծնաւ Գաղաադու զՅեփթայէ։
1. Գաղաադացի Յեփթայէն հզօր եւ ուժեղ մարդ էր: Նա որդին էր մի պոռնիկ կնոջ, որը Գաղաադից ունեցաւ Յեփթայէին:
11 Գաղաադացի Յեփթայէն զօրաւոր ու կտրիճ մարդ մըն էր, բայց անիկա պոռնիկ կնոջ մը զաւակն էր։ Գաղաադ Յեփթայէին հայրն էր։
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11:111:1: Иеффай Галаадитянин был человек храбрый. Он был сын блудницы; от Галаада родился Иеффай.
11:1 καὶ και and; even Ιεφθαε ιεφθαε Iephthae; Iefthae ὁ ο the Γαλααδίτης γαλααδιτης lift up; rear up δυνάμει δυναμις power; ability καὶ και and; even αὐτὸς αυτος he; him υἱὸς υιος son γυναικὸς γυνη woman; wife πόρνης πορνη prostitute ἣ ος who; what ἐγέννησεν γενναω father; born τῷ ο the Γαλααδ γαλααδ the Ιεφθαε ιεφθαε Iephthae; Iefthae
11:1 וְ wᵊ וְ and יִפְתָּ֣ח yiftˈāḥ יִפְתָּח [judge] הַ ha הַ the גִּלְעָדִ֗י ggilʕāḏˈî גִּלְעָדִי Gileadite הָיָה֙ hāyˌā היה be גִּבֹּ֣ור gibbˈôr גִּבֹּור vigorous חַ֔יִל ḥˈayil חַיִל power וְ wᵊ וְ and ה֖וּא hˌû הוּא he בֶּן־ ben- בֵּן son אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman זֹונָ֑ה zônˈā זנה fornicate וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear גִּלְעָ֖ד gilʕˌāḏ גִּלְעָד Gilead אֶת־ ʔeṯ- אֵת [object marker] יִפְתָּֽח׃ yiftˈāḥ יִפְתָּח [judge]
11:1. fuit illo tempore Iepthae Galaadites vir fortissimus atque pugnator filius meretricis mulieris qui natus est de GalaadThere was at that time Jephte, the Galaadite, a most valiant man, and a warrior, the son of a woman that was a harlot, and his father was Galaad.
1. Now Jephthah the Gileadite was a mighty man of valour, and he was the son of an harlot: and Gilead begat Jephthah.
11:1. At that time, there was a Gileadite, Jephthah, a very strong man and a fighter, the son of a kept woman, and he was born of Gilead.
11:1. Now Jephthah the Gileadite was a mighty man of valour, and he [was] the son of an harlot: and Gilead begat Jephthah.
Now Jephthah the Gileadite was a mighty man of valour, and he [was] the son of an harlot: and Gilead begat Jephthah:

11:1: Иеффай Галаадитянин был человек храбрый. Он был сын блудницы; от Галаада родился Иеффай.
11:1
καὶ και and; even
Ιεφθαε ιεφθαε Iephthae; Iefthae
ο the
Γαλααδίτης γαλααδιτης lift up; rear up
δυνάμει δυναμις power; ability
καὶ και and; even
αὐτὸς αυτος he; him
υἱὸς υιος son
γυναικὸς γυνη woman; wife
πόρνης πορνη prostitute
ος who; what
ἐγέννησεν γενναω father; born
τῷ ο the
Γαλααδ γαλααδ the
Ιεφθαε ιεφθαε Iephthae; Iefthae
11:1
וְ wᵊ וְ and
יִפְתָּ֣ח yiftˈāḥ יִפְתָּח [judge]
הַ ha הַ the
גִּלְעָדִ֗י ggilʕāḏˈî גִּלְעָדִי Gileadite
הָיָה֙ hāyˌā היה be
גִּבֹּ֣ור gibbˈôr גִּבֹּור vigorous
חַ֔יִל ḥˈayil חַיִל power
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
בֶּן־ ben- בֵּן son
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
זֹונָ֑ה zônˈā זנה fornicate
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
גִּלְעָ֖ד gilʕˌāḏ גִּלְעָד Gilead
אֶת־ ʔeṯ- אֵת [object marker]
יִפְתָּֽח׃ yiftˈāḥ יִפְתָּח [judge]
11:1. fuit illo tempore Iepthae Galaadites vir fortissimus atque pugnator filius meretricis mulieris qui natus est de Galaad
There was at that time Jephte, the Galaadite, a most valiant man, and a warrior, the son of a woman that was a harlot, and his father was Galaad.
11:1. At that time, there was a Gileadite, Jephthah, a very strong man and a fighter, the son of a kept woman, and he was born of Gilead.
11:1. Now Jephthah the Gileadite was a mighty man of valour, and he [was] the son of an harlot: and Gilead begat Jephthah.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: До начала войны с аммонитянами Иеффай жил в местечке Тов., в заиорданской области (2: Цар. X:6; 1: Мак V:13).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Jephthah's Promotion. B. C. 1143.

1 Now Jephthah the Gileadite was a mighty man of valour, and he was the son of a harlot: and Gilead begat Jephthah. 2 And Gilead's wife bare him sons; and his wife's sons grew up, and they thrust out Jephthah, and said unto him, Thou shalt not inherit in our father's house; for thou art the son of a strange woman. 3 Then Jephthah fled from his brethren, and dwelt in the land of Tob: and there were gathered vain men to Jephthah, and went out with him.
Adam Clarke: Commentary on the Bible - 1831
11:1: Now Jephthah - was the son of a harlot - I think the word זונה zonah, which we here render harlot, should be translated, as is contended for on Jos 2:1 (note), viz. a hostess, keeper of an inn or tavern for the accommodation of travelers; and thus it is understood by the Targum of Jonathan on this place: והוא בר אתתא פונדקיתא vehu bar ittetha pundekitha, "and he was the son of a woman, a tavern keeper." She was very probably a Canaanite, as she is called, Jdg 11:2, a strange woman, אשה אחרת ishshah achereth, a woman of another race; and on this account his brethren drove him from the family, as he could not have a full right to the inheritance, his mother not being an Israelite.
Albert Barnes: Notes on the Bible - 1834
11:1: The history of Jephthah appears to be an independent history inserted by the compiler of the Book of Judges. Jdg 11:4-5 introduce the Ammonite war without any apparent reference to Jdg 10:17-18.
A genealogy of Manasseh Ch1 7:14-17 gives the families which sprang from Gilead, and among them mention is made of an "Aramitess" concubine as the mother of one family. Jephthah, the son of Gilead by a strange woman, fled, after his father's death, to the land of Tob Jdg 11:3, presumably the land of his maternal ancestors (compare Jdg 9:1) and an "Aramean" settlement (Sa2 10:6, Sa2 10:8; 1 Macc. 5:13). It is difficult to conceive that Jephthah was literally the son of Gilead, if Gilead was the son of Machir, the son of Manasseh. Possibly "Gilead" here denotes the heir of Gilead, the head of the family, whose individual name has not been preserved, nor the time when he lived.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: Jephthah: Heb 11:32, called Jephthae
a mighty: Jdg 6:12; Kg2 5:1
an harlot: Heb. a woman
an harlot: Probably zonah should be rendered as in Jos 2:1, a hostess, or inn-keeper, so Targum of Jonathan, wehoo bar ittetha pundekeetha, "and he was the son of a woman, a tavern-keeper." She was very probably a Canaanite, as she is called, Jdg 11:2, a strange woman, ishah achereth, "a woman of another race;" and on this account his brethren drove him from the family, as not having a full right to the inheritance.
Carl Friedrich Keil and Franz Delitzsch
11:1
Election of Jephthah as Prince and Judge of Israel. - Judg 11:1-3. The account begins with his descent and early mode of life. "Jephthah (lxx Ἰεφθά) the Gileadite was a brave hero" (see Judg 6:12; Josh 1:14, etc.); but he was the son of a harlot, and was begotten by Gilead, in addition to other sons who were born of his wife. Gilead is not the name of the country, as Bertheau supposes, so that the land is mythically personified as the forefather of Jephthah. Nor is it the name of the son of Machir and grandson of Manasseh (Num 26:29), so that the celebrated ancestor of the Gileadites is mentioned here instead of the unknown father of Jephthah. It is really the proper name of the father himself; and just as in the case of Tola and Puah, in Judg 10:1, the name of the renowned ancestor was repeated in his descendant. We are forced to this conclusion by the fact that the wife of Gilead, and his other sons by that wife, are mentioned in Judg 11:2. These sons drove their half-brother Jephthah out of the house because of his inferior birth, that he might not share with them in the paternal inheritance; just as Ishmael and the sons of Keturah were sent away by Abraham, that they might not inherit along with Isaac (Gen 21:10., Gen 25:6).
John Gill
11:1 Now Jephthah the Gileadite was a mighty man of valour,.... Jephthah had his name of Gileadite either from his father, whose name was Gilead, or from the city and country in which he was born, which is most likely, and so was of the same country with the preceding judge; and he was a man of great strength and valour, and which perhaps became known by his successful excursions on parties of the enemies of Israel, the Ammonites, being at the head of a band of men, who lived by the booty they got from them:
and he was the son of an harlot; the Targum says, an innkeeper; and, according to Kimchi, she was a concubine, which some reckoned no better than an harlot, but such are not usually called so; some Jewish writers will have her to be one of another tribe his father ought not to have married; and others, that she was of another nation, a Gentile, so Josephus (c): and, according to Patricides (d), he was the son of a Saracen woman; but neither of these are sufficient to denominate her a harlot:
and Gilead begat Jephthah; he was his son; this was a descendant of Gilead the son of Machir, the son of Manasseh, called after the name of his great ancestor.
(c) Antiqu. l. 5. c. 7. sect. 7. (d) Apud Selden. de Success. ad leg. Ebr. c. 3. p. 32.
John Wesley
11:1 Gileadite - So called, either from his father Gilead, or from the mountain, or city of Gilead, the place of his birth. Son of a harlot - That is, a bastard. And though such were not ordinarily to enter into the congregation of the Lord, Deut 23:2. Yet God can dispense with his own laws, and hath sometimes done honour to base - born persons, so far, that some of them were admitted to be the progenitors of the Lord Jesus Christ. And Gilead - One of the children of that ancient Gilead, Num 32:1.
Robert Jamieson, A. R. Fausset and David Brown
11:1 JEPHTHAH. (Judg 11:1-3)
Jephthah--"opener."
son of an harlot--a concubine, or foreigner; implying an inferior sort of marriage prevalent in Eastern countries. Whatever dishonor might attach to his birth, his own high and energetic character rendered him early a person of note.
Gilead begat Jephthah--His father seems to have belonged to the tribe of Manasseh (1Chron 7:14, 1Chron 7:17).
11:211:2: Եւ ծնա՛ւ կինն Գաղաադու նմա որդիս. եւ հաստատեցա՛ն որդիք կնոջն, եւ մերժեցին զՅեփթայէ, եւ ասեն ցնա. Ո՛չ ժառանգեսցես ՚ի տան հօր մերոյ, զի որդի կնոջ պոռնկի՛ ես դու։
2. Գաղաադի կինը նրա համար որդիներ ծնեց, եւ երբ կնոջ որդիները զօրացան, վռնդեցին Յեփթայէին եւ ասացին նրան. «Դու մեր հօր տան մէջ ժառանգութիւն չպիտի ունենաս, որովհետեւ պոռնիկ կնոջ որդի ես»:
2 Գաղաադին կինը անոր զաւակներ ծնաւ ու երբ կնոջը զաւակները մեծցան, Յեփթայէն վռնտեցին ու անոր ըսին. «Դուն մեր հօրը տանը մէջ ժառանգութիւն պիտի չունենաս, քանզի դուն օտար կնոջ մը զաւակն ես»։
Եւ ծնաւ կինն Գաղաադու նմա որդիս. եւ հաստատեցան որդիք կնոջն, եւ մերժեցին զՅեփթայէ, եւ ասեն ցնա. Ոչ ժառանգեսցես ի տան հօր մերոյ, զի որդի կնոջ պոռնկի ես դու:

11:2: Եւ ծնա՛ւ կինն Գաղաադու նմա որդիս. եւ հաստատեցա՛ն որդիք կնոջն, եւ մերժեցին զՅեփթայէ, եւ ասեն ցնա. Ո՛չ ժառանգեսցես ՚ի տան հօր մերոյ, զի որդի կնոջ պոռնկի՛ ես դու։
2. Գաղաադի կինը նրա համար որդիներ ծնեց, եւ երբ կնոջ որդիները զօրացան, վռնդեցին Յեփթայէին եւ ասացին նրան. «Դու մեր հօր տան մէջ ժառանգութիւն չպիտի ունենաս, որովհետեւ պոռնիկ կնոջ որդի ես»:
2 Գաղաադին կինը անոր զաւակներ ծնաւ ու երբ կնոջը զաւակները մեծցան, Յեփթայէն վռնտեցին ու անոր ըսին. «Դուն մեր հօրը տանը մէջ ժառանգութիւն պիտի չունենաս, քանզի դուն օտար կնոջ մը զաւակն ես»։
zohrab-1805▾ eastern-1994▾ western am▾
11:211:2: И жена Галаадова родила ему сыновей. Когда возмужали сыновья жены, изгнали они Иеффая, сказав ему: ты не наследник в доме отца нашего, потому что ты сын другой женщины.
11:2 καὶ και and; even ἔτεκεν τικτω give birth; produce ἡ ο the γυνὴ γυνη woman; wife Γαλααδ γαλααδ he; him υἱούς υιος son καὶ και and; even ἡδρύνθησαν αδρυνω the υἱοὶ υιος son τῆς ο the γυναικὸς γυνη woman; wife καὶ και and; even ἐξέβαλον εκβαλλω expel; cast out τὸν ο the Ιεφθαε ιεφθαε Iephthae; Iefthae καὶ και and; even εἶπαν επω say; speak αὐτῷ αυτος he; him οὐ ου not κληρονομήσεις κληρονομεω inherit; heir ἐν εν in τῷ ο the οἴκῳ οικος home; household τοῦ ο the πατρὸς πατηρ father ἡμῶν ημων our ὅτι οτι since; that υἱὸς υιος son γυναικὸς γυνη woman; wife ἑταίρας εταιρα you
11:2 וַ wa וְ and תֵּ֧לֶד ttˈēleḏ ילד bear אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman גִּלְעָ֛ד gilʕˈāḏ גִּלְעָד Gilead לֹ֖ו lˌô לְ to בָּנִ֑ים bānˈîm בֵּן son וַ wa וְ and יִּגְדְּל֨וּ yyiḡdᵊlˌû גדל be strong בְֽנֵי־ vᵊˈnê- בֵּן son הָ hā הַ the אִשָּׁ֜ה ʔiššˈā אִשָּׁה woman וַ wa וְ and יְגָרְשׁ֣וּ yᵊḡoršˈû גרשׁ drive out אֶת־ ʔeṯ- אֵת [object marker] יִפְתָּ֗ח yiftˈāḥ יִפְתָּח [judge] וַ wa וְ and יֹּ֤אמְרוּ yyˈōmᵊrû אמר say לֹו֙ lˌô לְ to לֹֽא־ lˈō- לֹא not תִנְחַ֣ל ṯinḥˈal נחל take possession בְּ bᵊ בְּ in בֵית־ vêṯ- בַּיִת house אָבִ֔ינוּ ʔāvˈînû אָב father כִּ֛י kˈî כִּי that בֶּן־ ben- בֵּן son אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman אַחֶ֖רֶת ʔaḥˌereṯ אַחֵר other אָֽתָּה׃ ʔˈāttā אַתָּה you
11:2. habuit autem Galaad uxorem de qua suscepit filios qui postquam creverant eiecerunt Iepthae dicentes heres in domo patris nostri esse non poteris quia de altera matre generatus esNow Galaad had a wife of whom he had sons: who, after they were grown up, thrust out Jephte, saying: Thou canst not inherit in the house of our father, because thou art born of another mother.
2. And Gilead’s wife bare him sons; and when his wife’s sons grew up, they drave out Jephthah, and said unto him, Thou shalt not inherit in our father’s house; for thou art the son of another woman.
11:2. Now Gilead had a wife, from whom he received sons. And they, after growing up, cast out Jephthah, saying, “You cannot inherit in the house of our father, because you were born of another mother.”
11:2. And Gilead’s wife bare him sons; and his wife’s sons grew up, and they thrust out Jephthah, and said unto him, Thou shalt not inherit in our father’s house; for thou [art] the son of a strange woman.
And Gilead' s wife bare him sons; and his wife' s sons grew up, and they thrust out Jephthah, and said unto him, Thou shalt not inherit in our father' s house; for thou [art] the son of a strange woman:

11:2: И жена Галаадова родила ему сыновей. Когда возмужали сыновья жены, изгнали они Иеффая, сказав ему: ты не наследник в доме отца нашего, потому что ты сын другой женщины.
11:2
καὶ και and; even
ἔτεκεν τικτω give birth; produce
ο the
γυνὴ γυνη woman; wife
Γαλααδ γαλααδ he; him
υἱούς υιος son
καὶ και and; even
ἡδρύνθησαν αδρυνω the
υἱοὶ υιος son
τῆς ο the
γυναικὸς γυνη woman; wife
καὶ και and; even
ἐξέβαλον εκβαλλω expel; cast out
τὸν ο the
Ιεφθαε ιεφθαε Iephthae; Iefthae
καὶ και and; even
εἶπαν επω say; speak
αὐτῷ αυτος he; him
οὐ ου not
κληρονομήσεις κληρονομεω inherit; heir
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
τοῦ ο the
πατρὸς πατηρ father
ἡμῶν ημων our
ὅτι οτι since; that
υἱὸς υιος son
γυναικὸς γυνη woman; wife
ἑταίρας εταιρα you
11:2
וַ wa וְ and
תֵּ֧לֶד ttˈēleḏ ילד bear
אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman
גִּלְעָ֛ד gilʕˈāḏ גִּלְעָד Gilead
לֹ֖ו lˌô לְ to
בָּנִ֑ים bānˈîm בֵּן son
וַ wa וְ and
יִּגְדְּל֨וּ yyiḡdᵊlˌû גדל be strong
בְֽנֵי־ vᵊˈnê- בֵּן son
הָ הַ the
אִשָּׁ֜ה ʔiššˈā אִשָּׁה woman
וַ wa וְ and
יְגָרְשׁ֣וּ yᵊḡoršˈû גרשׁ drive out
אֶת־ ʔeṯ- אֵת [object marker]
יִפְתָּ֗ח yiftˈāḥ יִפְתָּח [judge]
וַ wa וְ and
יֹּ֤אמְרוּ yyˈōmᵊrû אמר say
לֹו֙ lˌô לְ to
לֹֽא־ lˈō- לֹא not
תִנְחַ֣ל ṯinḥˈal נחל take possession
בְּ bᵊ בְּ in
בֵית־ vêṯ- בַּיִת house
אָבִ֔ינוּ ʔāvˈînû אָב father
כִּ֛י kˈî כִּי that
בֶּן־ ben- בֵּן son
אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman
אַחֶ֖רֶת ʔaḥˌereṯ אַחֵר other
אָֽתָּה׃ ʔˈāttā אַתָּה you
11:2. habuit autem Galaad uxorem de qua suscepit filios qui postquam creverant eiecerunt Iepthae dicentes heres in domo patris nostri esse non poteris quia de altera matre generatus es
Now Galaad had a wife of whom he had sons: who, after they were grown up, thrust out Jephte, saying: Thou canst not inherit in the house of our father, because thou art born of another mother.
11:2. Now Gilead had a wife, from whom he received sons. And they, after growing up, cast out Jephthah, saying, “You cannot inherit in the house of our father, because you were born of another mother.”
11:2. And Gilead’s wife bare him sons; and his wife’s sons grew up, and they thrust out Jephthah, and said unto him, Thou shalt not inherit in our father’s house; for thou [art] the son of a strange woman.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: thrust out: Gen 12:10; Deu 23:2; Gal 4:30
a strange: Pro 2:16, Pro 5:3, Pro 5:20, Pro 6:24-26
Geneva 1599
11:2 And Gilead's wife bare him sons; and his wife's sons grew up, and they thrust out Jephthah, and said unto him, Thou shalt not inherit in our father's house; for thou [art] the son of a (a) strange woman.
(a) That is, of a harlot as in (Judg 11:1).
John Gill
11:2 And Gilead's wife bare him sons,.... It seems that, after the birth of Jephthah, Gilead took him a lawful wife, who bore him sons:
and his wife's sons grew up; to the estate of men:
and they thrust out Jephthah: out of his father's house, his father in all likelihood being dead, or he would not have suffered it, and what follows confirms it that he was dead:
and said unto him, thou shalt not inherit in our father's house: as he might not, if the son of an harlot, or of a woman of another tribe, or of a concubine; though as Kimchi, from their Rabbins, observes, the son of such an one might, provided his mother was not an handmaid nor a stranger. And it looks as if this was not rightly done, but that Jephthah was injuriously dealt with by his brethren, of which he complains:
for thou art the son of a strange woman: or of another "woman" (e), that was not their father's lawful wife; or of a woman of another tribe, as the Targum; or of another nation, as others, prostitutes being used to go into foreign countries to get a livelihood, and hide the shame of their families; hence a strange woman, and a harlot, signified the same (f), see Judg 11:1.
(e) "mulieris alterius", Pagninus, Montanus; "exterae", Junius & Tremellius, Piscator; so Tigurine version. (f) "Pro uxore hanc peregrinam", Terent. Audria, act 1, scen. 1. l. 118.
Robert Jamieson, A. R. Fausset and David Brown
11:2 Thou shalt not inherit in our father's house--As there were children by the legitimate wife, the son of the secondary one was not entitled to any share of the patrimony, and the prior claim of the others was indisputable. Hence, as the brothers of Jephthah seem to have resorted to rude and violent treatment, they must have been influenced by some secret ill-will.
11:311:3: Եւ փախեա՛ւ Յեփթայէ յերեսաց եղբարց իւրոց, եւ բնակեցաւ յերկիր ՚ի Տո՛վբ. եւ ժողովէին առ Յեփթայէ արք սրիկայք. եւ ելանէին ընդ նմա[2601]։ [2601] Ոմանք. Յերկրին ՚ի Տովբ։
3. Յեփթայէն փախաւ իր եղբայրների երեսից եւ բնակուեց Տոբ երկրում: Յեփթայէի մօտ հաւաքւում էին դատարկապորտ մարդիկ եւ շրջում էին նրա հետ:
3 Ու Յեփթայէն իր եղբայրներուն երեսէն փախչելով՝ Տովբի երկրին մէջ բնակեցաւ։ Յեփթայէին քով սրիկայ մարդիկ հաւաքուեցան ու անոր հետ կը պտըտէին։
Եւ փախեաւ Յեփթայէ յերեսաց եղբարց իւրոց, եւ բնակեցաւ յերկրին ի Տովբ. եւ ժողովէին առ Յեփթայէ արք սրիկայք. եւ ելանէին ընդ նմա:

11:3: Եւ փախեա՛ւ Յեփթայէ յերեսաց եղբարց իւրոց, եւ բնակեցաւ յերկիր ՚ի Տո՛վբ. եւ ժողովէին առ Յեփթայէ արք սրիկայք. եւ ելանէին ընդ նմա[2601]։
[2601] Ոմանք. Յերկրին ՚ի Տովբ։
3. Յեփթայէն փախաւ իր եղբայրների երեսից եւ բնակուեց Տոբ երկրում: Յեփթայէի մօտ հաւաքւում էին դատարկապորտ մարդիկ եւ շրջում էին նրա հետ:
3 Ու Յեփթայէն իր եղբայրներուն երեսէն փախչելով՝ Տովբի երկրին մէջ բնակեցաւ։ Յեփթայէին քով սրիկայ մարդիկ հաւաքուեցան ու անոր հետ կը պտըտէին։
zohrab-1805▾ eastern-1994▾ western am▾
11:311:3: И убежал Иеффай от братьев своих и жил в земле Тов; и собрались к Иеффаю праздные люди и выходили с ним.
11:3 καὶ και and; even ἔφυγεν φευγω flee Ιεφθαε ιεφθαε Iephthae; Iefthae ἀπὸ απο from; away προσώπου προσωπον face; ahead of ἀδελφῶν αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even ᾤκησεν οικεω dwell ἐν εν in γῇ γη earth; land Τωβ τωβ and; even συνεστράφησαν συστρεφω wind up; collect πρὸς προς to; toward Ιεφθαε ιεφθαε Iephthae; Iefthae ἄνδρες ανηρ man; husband κενοὶ κενος hollow; empty καὶ και and; even ἐξῆλθον εξερχομαι come out; go out μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
11:3 וַ wa וְ and יִּבְרַ֤ח yyivrˈaḥ ברח run away יִפְתָּח֙ yiftˌāḥ יִפְתָּח [judge] מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face אֶחָ֔יו ʔeḥˈāʸw אָח brother וַ wa וְ and יֵּ֖שֶׁב yyˌēšev ישׁב sit בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth טֹ֑וב ṭˈôv טֹוב Tob וַ wa וְ and יִּֽתְלַקְּט֤וּ yyˈiṯlaqqᵊṭˈû לקט gather אֶל־ ʔel- אֶל to יִפְתָּח֙ yiftˌāḥ יִפְתָּח [judge] אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man רֵיקִ֔ים rêqˈîm רֵיק empty וַ wa וְ and יֵּצְא֖וּ yyēṣᵊʔˌû יצא go out עִמֹּֽו׃ פ ʕimmˈô . f עִם with
11:3. quos ille fugiens atque devitans habitavit in terra Tob congregatique sunt ad eum viri inopes et latrocinantes et quasi principem sequebanturThen he fled and avoided them, and dwelt in the land of Tob: and there were gathered to him needy men and robbers, and they followed him as their prince.
3. Then Jephthah fled from his brethren, and dwelt in the land of Tob: and there were gathered vain fellows to Jephthah, and they went out with him.
11:3. And so, fleeing and avoiding them, he lived in the land of Tob. And men who were indigent and robbers joined with him, and they followed him as their leader.
11:3. Then Jephthah fled from his brethren, and dwelt in the land of Tob: and there were gathered vain men to Jephthah, and went out with him.
Then Jephthah fled from his brethren, and dwelt in the land of Tob: and there were gathered vain men to Jephthah, and went out with him:

11:3: И убежал Иеффай от братьев своих и жил в земле Тов; и собрались к Иеффаю праздные люди и выходили с ним.
11:3
καὶ και and; even
ἔφυγεν φευγω flee
Ιεφθαε ιεφθαε Iephthae; Iefthae
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
ἀδελφῶν αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
ᾤκησεν οικεω dwell
ἐν εν in
γῇ γη earth; land
Τωβ τωβ and; even
συνεστράφησαν συστρεφω wind up; collect
πρὸς προς to; toward
Ιεφθαε ιεφθαε Iephthae; Iefthae
ἄνδρες ανηρ man; husband
κενοὶ κενος hollow; empty
καὶ και and; even
ἐξῆλθον εξερχομαι come out; go out
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
11:3
וַ wa וְ and
יִּבְרַ֤ח yyivrˈaḥ ברח run away
יִפְתָּח֙ yiftˌāḥ יִפְתָּח [judge]
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
אֶחָ֔יו ʔeḥˈāʸw אָח brother
וַ wa וְ and
יֵּ֖שֶׁב yyˌēšev ישׁב sit
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
טֹ֑וב ṭˈôv טֹוב Tob
וַ wa וְ and
יִּֽתְלַקְּט֤וּ yyˈiṯlaqqᵊṭˈû לקט gather
אֶל־ ʔel- אֶל to
יִפְתָּח֙ yiftˌāḥ יִפְתָּח [judge]
אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man
רֵיקִ֔ים rêqˈîm רֵיק empty
וַ wa וְ and
יֵּצְא֖וּ yyēṣᵊʔˌû יצא go out
עִמֹּֽו׃ פ ʕimmˈô . f עִם with
11:3. quos ille fugiens atque devitans habitavit in terra Tob congregatique sunt ad eum viri inopes et latrocinantes et quasi principem sequebantur
Then he fled and avoided them, and dwelt in the land of Tob: and there were gathered to him needy men and robbers, and they followed him as their prince.
11:3. And so, fleeing and avoiding them, he lived in the land of Tob. And men who were indigent and robbers joined with him, and they followed him as their leader.
11:3. Then Jephthah fled from his brethren, and dwelt in the land of Tob: and there were gathered vain men to Jephthah, and went out with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:3: There were gathered vain men to Jephthah - אנשים ריקים anashim reykim, empty men - persons destitute of good sense, and profligate in their manners. The word may, however, mean in this place poor persons, without property, and without employment. The versions in general consider them as plunderers.
Albert Barnes: Notes on the Bible - 1834
11:3: The land of Tob - To the north of Gilead, toward Damascus. The readiness with which Jephthah took to the freebooter's life gives us a lively picture of the unsettled times in which he lived.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: from his brethren: Heb. from the face of
Tob: Probably the same as Ish-Tob; and appears to have been a part of Syria, near Zobah, Rehob, and Maachah, east of Jordan, and in the most northern part of the portion of Manasseh. If so, it could not be far from Gilead, the country of Jephthah. This country is called Tobie or Tubin, 1; Mac Heb 5:13; and the Jews who inhabited this district Tubieni, 2; Mac Heb 12:17. Sa2 10:6.
vain men: Jdg 9:4; Sa1 22:2, Sa1 27:2, Sa1 30:22-24; Job 30:1-10; Act 17:5
Carl Friedrich Keil and Franz Delitzsch
11:3
Jephthah departed from his brothers into the land of Tob, i.e., according to 2Kings 10:6, 2Kings 10:8, a district in the north-east of Perea, on the border of Syria, or between Syria and Ammonitis, called Τώβιον in 1 Macc. 5:13, or more correctly Τουβίν, according to 2 Macc. 12:17, where loose men gathered round him (cf. Judg 9:4), and "went out with him," viz., upon warlike and predatory expeditions like the Bedouins.
Geneva 1599
11:3 Then Jephthah fled from his brethren, and dwelt in the land of (b) Tob: and there were gathered vain men to Jephthah, and (c) went out with him.
(b) Where the governor of the country was called Tob.
(c) Joined with him, as some think, against his brethren.
John Gill
11:3 Then Jephthah fled from his brethren,.... Being ill used by them, and a man of spirit and courage, and could not bear to be treated with contempt, nor to live in a dependence on others, and therefore sought to make himself another way:
and dwelt in the land of Tob; which Kimchi and Ben Gersom think was the name of the lord and owner of the land; Abarbinel interprets it, a good land, as Tob signifies, so the Targum; but others the name of a city or country, and conjecture it may be the same with Ishtob, and which was not far from the children of Ammon, since they sent thither for assistance, 2Kings 10:6. Jerom (g) takes it for a country, in which Jephthah dwelt, but says no more of it. Junius says it was on the entrance of Arabia Deserta, in the Apocypha:"Yea, all our brethren that were in the places of Tobie are put to death: their wives and their children also they have carried away captives, and borne away their stuff; and they have destroyed there about a thousand men.'' (1 Maccabees 5:13)"Then departed they from thence seven hundred and fifty furlongs, and came to Characa unto the Jews that are called Tubieni.'' (2 Maccabees 12:17)where the inhabitants of it are called Tobienians or Tubienians:
and there were gathered vain men to Jephthah; not wicked men, but empty men, whose pockets were empty; men without money, as Abarbinel interprets it, had nothing to live upon, no more than Jephthah, and he being a valiant man, they enlisted themselves under him:
and went out with him; not on any bad design, as to rob and plunder, but to get their living by hunting; or rather by making excursions into the enemy's country, and carrying off booty, on which they lived. Josephus (h) says he maintained them at his own expense, and paid them wages.
(g) De loc. Heb. fol. 25. A. (h) Ut supra. (Antiqu. l. 5. c. 7. sect. 7.)
John Wesley
11:3 Of Tob - The name either of the land, or of the man who was the owner or ruler of it. This place was in, or near Gilead, as appears by the speedy intercourse which here was between Jephthah and the Israelites. Vain men - Idle persons, who desired rather to get their living by spoil and rapine, than by honest labour. These evil persons Jephthah managed well, employing them against the enemies of God, and of Israel, that bordered upon them; and particularly upon parties of the Ammonites, which made the Israelites more forward to chuse him for their chieftain in this war. Went out - When he made excursions and attempts upon the enemy.
Robert Jamieson, A. R. Fausset and David Brown
11:3 Jephthah . . . dwelt in the land of Tob--on the north of Gilead, beyond the frontier of the Hebrew territories (2Kings 10:6, 2Kings 10:8).
there were gathered vain men to Jephthah--idle, daring, or desperate.
and went out with him--followed him as a military chief. They led a freebooting life, sustaining themselves by frequent incursions on the Ammonites and other neighboring people, in the style of Robin Hood. The same kind of life is led by many an Arab or Tartar still, who as the leader of a band, acquires fame by his stirring or gallant adventures. It is not deemed dishonorable when the expeditions are directed against those out of his own tribe or nation. Jephthah's mode of life was similar to that of David when driven from the court of Saul.
11:411:4: Եւ եղեւ յետ աւուրց, եւ պատերազմեցա՛ն որդիքն Ամոնայ ընդ Իսրայէլացիսն[2602]։ [2602] Ոմանք. Ընդ Իսրայէլի։
4. Որոշ ժամանակից յետոյ ամոնացիները պատերազմեցին իսրայէլացիների դէմ:
4 Ատեն մը ետքը Ամմոնին որդիները Իսրայէլին հետ պատերազմ ըրին։
Եւ եղեւ յետ աւուրց, եւ պատերազմեցան որդիքն Ամոնայ ընդ Իսրայելացիսն:

11:4: Եւ եղեւ յետ աւուրց, եւ պատերազմեցա՛ն որդիքն Ամոնայ ընդ Իսրայէլացիսն[2602]։
[2602] Ոմանք. Ընդ Իսրայէլի։
4. Որոշ ժամանակից յետոյ ամոնացիները պատերազմեցին իսրայէլացիների դէմ:
4 Ատեն մը ետքը Ամմոնին որդիները Իսրայէլին հետ պատերազմ ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
11:411:4: Чрез несколько времени Аммонитяне пошли войною на Израиля.
11:5 καὶ και and; even ἐγένετο γινομαι happen; become ἡνίκα ηνικα whenever; when παρετάξαντο παρατασσω the υἱοὶ υιος son Αμμων αμμων with; amid Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐπορεύθησαν πορευομαι travel; go οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older Γαλααδ γαλααδ take; get τὸν ο the Ιεφθαε ιεφθαε Iephthae; Iefthae ἀπὸ απο from; away τῆς ο the γῆς γη earth; land Τωβ τωβ Tōb; Tov
11:4 וַ wa וְ and יְהִ֖י yᵊhˌî היה be מִ mi מִן from יָּמִ֑ים yyāmˈîm יֹום day וַ wa וְ and יִּלָּחֲמ֥וּ yyillāḥᵃmˌû לחם fight בְנֵֽי־ vᵊnˈê- בֵּן son עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon עִם־ ʕim- עִם with יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
11:4. in illis diebus pugnabant filii Ammon contra IsrahelIn those days the children of Ammon made war against Israel.
4. And it came to pass after a while, that the children of Ammon made war against Israel.
11:4. In those days, the sons of Ammon fought against Israel.
11:4. And it came to pass in process of time, that the children of Ammon made war against Israel.
And it came to pass in process of time, that the children of Ammon made war against Israel:

11:4: Чрез несколько времени Аммонитяне пошли войною на Израиля.
11:5
καὶ και and; even
ἐγένετο γινομαι happen; become
ἡνίκα ηνικα whenever; when
παρετάξαντο παρατασσω the
υἱοὶ υιος son
Αμμων αμμων with; amid
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
Γαλααδ γαλααδ take; get
τὸν ο the
Ιεφθαε ιεφθαε Iephthae; Iefthae
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
Τωβ τωβ Tōb; Tov
11:4
וַ wa וְ and
יְהִ֖י yᵊhˌî היה be
מִ mi מִן from
יָּמִ֑ים yyāmˈîm יֹום day
וַ wa וְ and
יִּלָּחֲמ֥וּ yyillāḥᵃmˌû לחם fight
בְנֵֽי־ vᵊnˈê- בֵּן son
עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon
עִם־ ʕim- עִם with
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
11:4. in illis diebus pugnabant filii Ammon contra Israhel
In those days the children of Ammon made war against Israel.
11:4. In those days, the sons of Ammon fought against Israel.
11:4. And it came to pass in process of time, that the children of Ammon made war against Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-11: Приняв предложение старейшин галаадских быть вождем и начальником народа, Иеффай, как и старейшины, дал клятву пред лицом Господа в Массифе.
Matthew Henry: Concise Commentary on the Whole Bible - 1706

The princes and people of Gilead we left, in the close of the foregoing chapter, consulting about the choice of a general, having come to this resolve, that whoever would undertake to lead their forces against the children of Ammon should by common consent be head over all the inhabitants of Gilead. The enterprise was difficult, and it was fit that so great an encouragement as this should be proposed to him that would undertake it. Now all agreed that Jephthah, the Gileadite, was a mighty man of valour, and very fit for that purpose, none so fit as he, but he lay under three disadvantages:-- 1. He was the son of a harlot (v. 1), of a strange woman (v. 2), one that was neither a wife nor a concubine; some think his mother was a Gentile; so Josephus, who calls him a stranger by the mother's side. An Ishmaelite, say the Jews. If his mother was a harlot, that was not his fault, however it was his disgrace. Men ought not to be reproached with any of the infelicities of their parentage or extraction, so long as they are endeavouring by their personal merits to roll away the reproach. The son of a harlot, if born again, born from above, shall be accepted of God, and be as welcome as any other to the glorious liberties of his children. Jephthah could not read in the law the brand there put on the Ammonites, the enemies he was to grapple with, that they should not enter into the congregation of the Lord, but in the same paragraph he met with that which looked black upon himself, that a bastard should be in like manner excluded, Deut. xxiii. 2, 3. But if that law means, as most probably it does, only those that are born of incest, not of fornication, he was not within the reach of it. 2. He had been driven from his country by his brethren. His father's legitimate children, insisting upon the rigour of the law, thrust him out from having any inheritance with them, without any consideration of his extraordinary qualifications, which merited a dispensation, and would have made him a mighty strength and ornament of their family, if they had overlooked his being illegitimate and admitted him to a child's part, v. 2. One would not have thought this abandoned youth was intended to be Israel's deliverer and judge, but God often humbles those whom he designs to exalt, and makes that stone the head of the corner which the builders refused; so Joseph, Moses, and David, the three most eminent of the shepherds of Israel, were all thrust out by men, before they were called of God to their great offices. 3. He had, in his exile, headed a rabble, v. 3. Being driven out by his brethren, his great soul would not suffer him either to dig or beg, but by his sword he must live; and, being soon noted for his bravery, those that were reduced to such straits, and animated by such a spirit, enlisted themselves under him. Vain men they are here called, that is, men that had run through their estates and had to seek for a livelihood. These went out with him, not to rob or plunder, but to hunt wild beasts, and perhaps to make incursions upon those countries which Israel was entitled to, but had not as yet come to the possession of, or were some way or other injured by. This is the man that must save Israel. That people had by their idolatry made themselves children of whoredoms, and aliens from God and his covenant, and therefore, though God upon their repentance will deliver them, yet, to mortify them and remind them of their sin, he chooses to do it by a bastard and an exile.

4 And it came to pass in process of time, that the children of Ammon made war against Israel. 5 And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob: 6 And they said unto Jephthah, Come, and be our captain, that we may fight with the children of Ammon. 7 And Jephthah said unto the elders of Gilead, Did not ye hate me, and expel me out of my father's house? and why are ye come unto me now when ye are in distress? 8 And the elders of Gilead said unto Jephthah, Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead. 9 And Jephthah said unto the elders of Gilead, If ye bring me home again to fight against the children of Ammon, and the LORD deliver them before me, shall I be your head? 10 And the elders of Gilead said unto Jephthah, The LORD be witness between us, if we do not so according to thy words. 11 Then Jephthah went with the elders of Gilead, and the people made him head and captain over them: and Jephthah uttered all his words before the LORD in Mizpeh.
Here is, I. The distress which the children of Israel were in upon the Ammonites' invasion of their country, v. 4. Probably this was the same invasion with that mentioned, ch. x. 17, when the children of Ammon were gathered together and encamped in or against Gilead. And those words, in process of time, refer to what goes immediately before of the expulsion of Jephthah; many days after he had been thus thrust out in disgrace was he fetched back again with honour.
II. The court which the elders made to Jephthah hereupon to come and help them. They did not write or send a messenger to him, but went themselves to fetch him, resolving to have no denial, and the exigence of the case was such as would admit no delay. Their errand to him was, Come, and be our captain, v. 6. They knew none among themselves that was able to undertake that great trust, but in effect confessed themselves unfit for it; they know him to be a bold man, and inured to the sword, and therefore he must be the man. See how God prepared men for the service he designs them for, and makes their troubles work for their advancement. If Jephthah had not been put to his shifts by his brethren's unkindness, he would not have had such occasion as this gave him to exercise and improve his martial genius, and so to signalize himself and become famous. Out of the eater comes forth meat. The children of Israel were assembled and encamped, ch. x. 17. But an army without a general is like a body without a head; therefore Come, say they, and be our captain, that we may fight. See the necessity of government; though they were hearty enough in the cause, yet they owned they could not fight without a captain to command them. So necessary is it to all societies that there be a pars imperans and a pars subdita, some to rule and others to obey, that any community would humbly beg the favour of being commanded rather than that every man should be his own master. Blessed be God for government, for a good government.
III. The objections Jephthah makes against accepting their offer: Did you not hate me, and expel me? v. 7. It should seem that his brethren were some of these elders, or these elders by suffering his brethren to abuse him, and not righting him as they ought to have done (for their business is to defend the poor and fatherless, Ps. lxxxii. 3, 4), had made themselves guilty of his expulsion, and he might justly charge them with it. Magistrates, that have power to protect those that are injured, if they neglect to redress their grievances are really guilty of inflicting them. "You hated me and expelled me, and therefore how can I believe that you are sincere in this proposal, and how can you expect that I should do you any service?" Not but that Jephthah was very willing to serve his country, but he thought fit to give them a hint of their former unkindness to him, that they might repent of their sin in using him so ill, and might for the future be the more sensible of their obligations. Thus Joseph humbled his brethren before he made himself known to them. The particular case between the Gileadites and Jephthah was a resemblance of the general state of the case between Israel and God at this time. They had thrust God out by their idolatries, yet in their distress begged his help; he told them how justly he might have rejected them, and yet graciously delivered them. So did Jephthah. Many slight God and good men till they come to be in distress, and then they are desirous of God's mercy and good men's prayers.
IV. Their urgency with him to accept the government they offer him, v. 8. "Therefore because we formerly did thee that wrong, and to show thee that we repent of it and would gladly atone for it, we turn again to thee now, to put such an honour upon thee as shall balance that indignity." Let this instance be, 1. A caution to us not to despise or trample upon any because they are mean, nor to be injurious to any that we have advantage against, because, whatever we think of them now, the time may come when we may have need of them, and may be glad to be beholden to them. It is our wisdom to make no man our enemy, because we know not how soon our distresses may be such as that we may be highly concerned to make him our friend. 2. An encouragement to men of worth that are slighted or ill-treated. Let them bear it with meekness and cheerfulness, and leave it to God to make their light shine out of obscurity. Fuller's remark on this story, in his "Pisgah Sight," is this: "Virtue once in an age will work her own advancement, and, when such as hate it chance to need it, they will be forced to prefer it," and then the honour will appear the brighter.
V. The bargain he makes with them. He had mentioned the injuries they had formerly done him, but, perceiving their repentance, his spirit was too great and generous to mention them any more. God had forgiven Israel the affronts they had put upon him (ch. x. 16), and therefore Jephthah will forgive. Only he thinks it prudent to make his bargain wisely for the future, since he deals with men that he had reason to distrust. 1. He puts to them a fair question, v. 9. He speaks not with too much confidence of his success, knowing how justly God might suffer the Ammonites to prevail for the further punishment of Israel; but puts an if upon it. Nor does he speak with any confidence at all in himself; if he do succeed, it is the Lord that delivers them into his hand, intending hereby to remind his countrymen to look up to God, as arbitrator of the controversy and the giver of victory, for so he did. "Now if, by the blessing of God, I come home a conqueror, tell me plainly shall I be your head? If I deliver you, under God, shall I, under him, reform you?" The same question is put to those who desire salvation by Christ. "If he save you, will you be willing that he shall rule you? for on no other terms will he save you. If he make you happy, shall he make you holy? If he be your helper, shall he be your head?" 2. They immediately give him a positive answer (v. 10): "We will do according to thy words; command us in war, and thou shalt command us in peace." They do not take time to consider of it. The case was too plain to need a debate, and the necessity too pressing to admit a delay. They knew they had power to conclude a treaty for those whom they represented, and therefore bound it with an oath, The Lord be witness between us. They appeal to God's omniscience as the judge of their present sincerity, and to his justice as an avenger if afterwards they should prove false. The Lord be a hearer, so the word is. Whatever we speak, it concerns us to remember that God is a hearer, and to speak accordingly. Thus was the original contract ratified between Jephthah and the Gileadites, which all Israel, it should seem, agreed to afterwards, for it is said (ch. xii. 7), he judged Israel. He hereupon went with them (v. 11) to the place where they were all assembled (ch. x. 17), and there by common consent they made him head and captain, and so ratified the bargain their representatives had made with him, that he should be not only captain now, but head for life. Jephthah, to obtain this little honour, was willing to expose his life for them (ch. xii. 3), and shall we be discouraged in our Christian warfare by any of the difficulties we may meet with in it, when Christ himself has promised a crown of life to him that overcometh?
VI. Jephthah's pious acknowledgment of God in this great affair (v. 11): He uttered all his words before the Lord in Mizpeh, that is, upon his elevation, he immediately retired to his devotions, and in prayer spread the whole matter before God, both his choice to the office and his execution of the office, as one that had his eye ever towards the Lord, and would do nothing without him, that leaned not to his own understanding or courage, but depended on God and his favour. He utters before God all his thoughts and cares in this matter; for God gives us leave to be free with him. 1. "Lord, the people have made me their head; wilt thou confirm the choice, and own me as thy people's head under thee and for thee?" God justly complains of Israel (Hos. viii. 4), they have set up kings, but not by me. "Lord," said Jephthah, "I will be no head of their making without thee. I will not accept the government unless thou give me leave." Had Abimelech done this, he might have prospered. 2. "Lord, they have made me their captain, to go before them in this war with the Ammonites; shall I have thy presence? Wilt thou go before me? If not, carry me not up hence. Lord, satisfy me in the justice of the cause. Assure me of success in the enterprise." This is a rare example, to be imitated by all, particularly by great ones; in all our ways let us acknowledge God, seek his favour, ask counsel at his mouth, and take him along with us; so shall we make our way prosperous. Thus Jephthah opened the campaign with prayer. That was likely to end gloriously which began thus piously.
Adam Clarke: Commentary on the Bible - 1831
11:4: The children of Ammon made war - They had invaded the land of Israel, and were now encamped in Gilead. See Jdg 10:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: am 2817, bc 1187, An, Ex, Is, 304
in process of time: Heb. after days. Jdg 11:4
Carl Friedrich Keil and Franz Delitzsch
11:4
But when the Ammonites made war upon Israel some time afterwards, the elders of Gilead (= "the princes of Gilead," Judg 10:18) went to fetch Jephthah out of the land of Tob, to make this brave warrior their leader. In Judg 11:4 the account of the war between the Ammonites and Israel, which is mentioned in Judg 10:17, is resumed, and its progress under Jephthah is then more fully described. "In process of time" (מיּמים, a diebus, i.e., after the lapse of a long period, which cannot be more precisely defined), sc., after the expulsion of Jephthah from his home (see Judg 14:8; Judg 15:1; Josh 23:1). קצין signifies a leader in war (Josh 10:24), and is therefore distinguished in Judg 11:11 from ראשׁ, a chief in peace and war.
John Gill
11:4 And it came to pass in process of time,.... Some time after Jephthah had been expelled from his father's house, and he was become famous for his martial genius, and military exploits; or at the close of the eighteen years' oppression of the children of Israel by the Ammonites, or some few days after the children of Israel were gathered together at Mizpeh, that the people and princes of Gilead were preparing for war with Ammon, and were thinking of a proper person to be their general:
that the children of Ammon made war against Israel; not only passed over Jordan again, and encamped in Gilead, but began to attack them in some place or another, at least threatened them with it, and made motions towards it.
John Wesley
11:4 Made war - The Ammonites had vexed and oppressed them eighteen years, and now the Israelites begin to make opposition, they commence a war against them.
Robert Jamieson, A. R. Fausset and David Brown
11:4 THE GILEADITES COVENANT WITH JEPHTHAH. (Judg 11:4-11)
in process of time--on the return of the season.
the children of Ammon made war against Israel--Having prepared the way by the introduction of Jephthah, the sacred historian here resumes the thread of his narrative from Judg 10:17. The Ammonites seem to have invaded the country, and active hostilities were inevitable.
11:511:5: Եւ եղեւ յորժամ ետուն պատերազմ որդիքն Ամոնայ ընդ Իսրայէլի՝ չոգան ծերք Գաղաադու առնո՛ւլ զՅեփթայէ յերկրէն Տովբայ[2603]։ [2603] Ոմանք. Ընդ որդիսն Իսրայէլի։
5. Երբ ամոնացիները պատերազմում էին Իսրայէլի դէմ, Գաղաադի ծերերը գնացին, որ Յեփթայէին Տոբ երկրից վերցնեն:
5 Երբ Ամմոնին որդիները Իսրայէլին հետ կը պատերազմէին, Գաղաադի ծերերը գացին որ Յեփթայէն Տովբի երկրէն բերեն։
Եւ եղեւ յորժամ ետուն պատերազմ որդիքն Ամոնայ ընդ Իսրայելի` չոգան ծերք Գաղաադու առնուլ զՅեփթայէ յերկրէն Տովբայ:

11:5: Եւ եղեւ յորժամ ետուն պատերազմ որդիքն Ամոնայ ընդ Իսրայէլի՝ չոգան ծերք Գաղաադու առնո՛ւլ զՅեփթայէ յերկրէն Տովբայ[2603]։
[2603] Ոմանք. Ընդ որդիսն Իսրայէլի։
5. Երբ ամոնացիները պատերազմում էին Իսրայէլի դէմ, Գաղաադի ծերերը գնացին, որ Յեփթայէին Տոբ երկրից վերցնեն:
5 Երբ Ամմոնին որդիները Իսրայէլին հետ կը պատերազմէին, Գաղաադի ծերերը գացին որ Յեփթայէն Տովբի երկրէն բերեն։
zohrab-1805▾ eastern-1994▾ western am▾
11:511:5: Во время войны Аммонитян с Израильтянами пришли старейшины Галаадские взять Иеффая из земли Тов
11:6 καὶ και and; even εἶπαν επω say; speak τῷ ο the Ιεφθαε ιεφθαε Iephthae; Iefthae δεῦρο δευρο come on; this point καὶ και and; even ἔσῃ ειμι be ἡμῖν ημιν us εἰς εις into; for ἀρχηγόν αρχηγος original; originator καὶ και and; even παραταξώμεθα παρατασσω to; toward υἱοὺς υιος son Αμμων αμμων Ammōn; Ammon
11:5 וַ wa וְ and יְהִ֕י yᵊhˈî היה be כַּ ka כְּ as אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִלְחֲמ֥וּ nilḥᵃmˌû לחם fight בְנֵֽי־ vᵊnˈê- בֵּן son עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon עִם־ ʕim- עִם with יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֵּֽלְכוּ֙ yyˈēlᵊḵû הלך walk זִקְנֵ֣י ziqnˈê זָקֵן old גִלְעָ֔ד ḡilʕˈāḏ גִּלְעָד Gilead לָ lā לְ to קַ֥חַת qˌaḥaṯ לקח take אֶת־ ʔeṯ- אֵת [object marker] יִפְתָּ֖ח yiftˌāḥ יִפְתָּח [judge] מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth טֹֽוב׃ ṭˈôv טֹוב Tob
11:5. quibus acriter instantibus perrexerunt maiores natu de Galaad ut tollerent in auxilium sui Iepthae de terra TobAnd as they pressed hard upon them, the ancients of Galaad went to fetch Jephte out of the land of Tob to help them:
5. And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob:
11:5. And being steadfastly attacked, the elders of Gilead traveled so that they might obtain for their assistance Jephthah, from the land of Tob.
11:5. And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob:
And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob:

11:5: Во время войны Аммонитян с Израильтянами пришли старейшины Галаадские взять Иеффая из земли Тов
11:6
καὶ και and; even
εἶπαν επω say; speak
τῷ ο the
Ιεφθαε ιεφθαε Iephthae; Iefthae
δεῦρο δευρο come on; this point
καὶ και and; even
ἔσῃ ειμι be
ἡμῖν ημιν us
εἰς εις into; for
ἀρχηγόν αρχηγος original; originator
καὶ και and; even
παραταξώμεθα παρατασσω to; toward
υἱοὺς υιος son
Αμμων αμμων Ammōn; Ammon
11:5
וַ wa וְ and
יְהִ֕י yᵊhˈî היה be
כַּ ka כְּ as
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נִלְחֲמ֥וּ nilḥᵃmˌû לחם fight
בְנֵֽי־ vᵊnˈê- בֵּן son
עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon
עִם־ ʕim- עִם with
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֵּֽלְכוּ֙ yyˈēlᵊḵû הלך walk
זִקְנֵ֣י ziqnˈê זָקֵן old
גִלְעָ֔ד ḡilʕˈāḏ גִּלְעָד Gilead
לָ לְ to
קַ֥חַת qˌaḥaṯ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
יִפְתָּ֖ח yiftˌāḥ יִפְתָּח [judge]
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
טֹֽוב׃ ṭˈôv טֹוב Tob
11:5. quibus acriter instantibus perrexerunt maiores natu de Galaad ut tollerent in auxilium sui Iepthae de terra Tob
And as they pressed hard upon them, the ancients of Galaad went to fetch Jephte out of the land of Tob to help them:
11:5. And being steadfastly attacked, the elders of Gilead traveled so that they might obtain for their assistance Jephthah, from the land of Tob.
11:5. And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: made war: Jdg 10:9, Jdg 10:17, Jdg 10:18
to fetch: Sa1 10:27, Sa1 11:6, Sa1 11:7, Sa1 11:12; Psa 118:22, Psa 118:23; Act 7:35-39; Co1 1:27-29
Geneva 1599
11:5 And it was so, that when the children of Ammon made war against Israel, the (d) elders of Gilead went to fetch Jephthah out of the land of Tob:
(d) Or, ambassadors, sent for that purpose.
John Gill
11:5 And it was so, that when the children of Ammon made war against Israel,.... Were preparing for it, and had assembled their forces near them, and had began to make some efforts against them:
the elders of Gilead went to fetch Jephthah out of the land of Tob; they did not send messengers to him, but went themselves, partly to show greater respect to him, and partly in hopes of better success, being aware of objections he would make, which they could better answer themselves than a deputation.
John Wesley
11:5 Went - By direction from God, who both qualified him for, and called him to the office of a judge, otherwise they might not have chosen a bastard.
Robert Jamieson, A. R. Fausset and David Brown
11:5 the elders of Gilead went to fetch Jephthah--All eyes were directed towards him as the only person possessed of the qualities requisite for the preservation of the country in this time of imminent danger; and a deputation of the chief men was despatched from the Hebrew camp at Mizpeh to solicit his services.
11:611:6: Եւ ասեն ցՅեփթայէ. Ե՛կ եւ եղիցիս մեզ ՚ի զօրավար. եւ տացուք պատերա՛զմ ընդ որդիսն Ամոնայ։
6. Նրանք ասացին Յեփթայէին. «Ե՛կ եւ մեզ համար զօրավար եղիր, եւ ամոնացիների դէմ պատերազմ տանք»:
6 Եւ Յեփթայէին ըսին. «Եկո՛ւր, մեզի զօրագլուխ եղիր, որպէս զի Ամմոնին որդիներուն հետ պատերազմինք»։
Եւ ասեն ցՅեփթայէ. Եկ եւ եղիցիս մեզ ի զօրավար, եւ տացուք պատերազմ ընդ որդիսն Ամոնայ:

11:6: Եւ ասեն ցՅեփթայէ. Ե՛կ եւ եղիցիս մեզ ՚ի զօրավար. եւ տացուք պատերա՛զմ ընդ որդիսն Ամոնայ։
6. Նրանք ասացին Յեփթայէին. «Ե՛կ եւ մեզ համար զօրավար եղիր, եւ ամոնացիների դէմ պատերազմ տանք»:
6 Եւ Յեփթայէին ըսին. «Եկո՛ւր, մեզի զօրագլուխ եղիր, որպէս զի Ամմոնին որդիներուն հետ պատերազմինք»։
zohrab-1805▾ eastern-1994▾ western am▾
11:611:6: и сказали Иеффаю: приди, будь у нас вождем, и сразимся с Аммонитянами.
11:7 καὶ και and; even εἶπεν επω say; speak Ιεφθαε ιεφθαε Iephthae; Iefthae τοῖς ο the πρεσβυτέροις πρεσβυτερος senior; older Γαλααδ γαλααδ not; not actually ὑμεῖς υμεις you ἐμισήσατέ μισεω hate με με me καὶ και and; even ἐξεβάλετέ εκβαλλω expel; cast out με με me ἐκ εκ from; out of τοῦ ο the οἴκου οικος home; household τοῦ ο the πατρός πατηρ father μου μου of me; mine καὶ και and; even ἐξαπεστείλατέ εξαποστελλω send forth με με me ἀφ᾿ απο from; away ὑμῶν υμων your καὶ και and; even διὰ δια through; because of τί τις.1 who?; what? ἤλθατε ερχομαι come; go πρός προς to; toward με με me νῦν νυν now; present ἡνίκα ηνικα whenever; when χρῄζετε χρηζω need
11:6 וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say לְ lᵊ לְ to יִפְתָּ֔ח yiftˈāḥ יִפְתָּח [judge] לְכָ֕ה lᵊḵˈā הלך walk וְ wᵊ וְ and הָיִ֥יתָה hāyˌîṯā היה be לָּ֖נוּ llˌānû לְ to לְ lᵊ לְ to קָצִ֑ין qāṣˈîn קָצִין chief וְ wᵊ וְ and נִֽלָּחֲמָ֖ה nˈillāḥᵃmˌā לחם fight בִּ bi בְּ in בְנֵ֥י vᵊnˌê בֵּן son עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
11:6. dixeruntque ad eum veni et esto princeps noster et pugna contra filios AmmonAnd they said to him: Come thou, and be our prince, and fight against the children of Ammon.
6. and they said unto Jephthah, Come and be our chief, that we may fight with the children of Ammon.
11:6. And they said to him, “Come and be our leader, and fight against the sons of Ammon.”
11:6. And they said unto Jephthah, Come, and be our captain, that we may fight with the children of Ammon.
And they said unto Jephthah, Come, and be our captain, that we may fight with the children of Ammon:

11:6: и сказали Иеффаю: приди, будь у нас вождем, и сразимся с Аммонитянами.
11:7
καὶ και and; even
εἶπεν επω say; speak
Ιεφθαε ιεφθαε Iephthae; Iefthae
τοῖς ο the
πρεσβυτέροις πρεσβυτερος senior; older
Γαλααδ γαλααδ not; not actually
ὑμεῖς υμεις you
ἐμισήσατέ μισεω hate
με με me
καὶ και and; even
ἐξεβάλετέ εκβαλλω expel; cast out
με με me
ἐκ εκ from; out of
τοῦ ο the
οἴκου οικος home; household
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
καὶ και and; even
ἐξαπεστείλατέ εξαποστελλω send forth
με με me
ἀφ᾿ απο from; away
ὑμῶν υμων your
καὶ και and; even
διὰ δια through; because of
τί τις.1 who?; what?
ἤλθατε ερχομαι come; go
πρός προς to; toward
με με me
νῦν νυν now; present
ἡνίκα ηνικα whenever; when
χρῄζετε χρηζω need
11:6
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
לְ lᵊ לְ to
יִפְתָּ֔ח yiftˈāḥ יִפְתָּח [judge]
לְכָ֕ה lᵊḵˈā הלך walk
וְ wᵊ וְ and
הָיִ֥יתָה hāyˌîṯā היה be
לָּ֖נוּ llˌānû לְ to
לְ lᵊ לְ to
קָצִ֑ין qāṣˈîn קָצִין chief
וְ wᵊ וְ and
נִֽלָּחֲמָ֖ה nˈillāḥᵃmˌā לחם fight
בִּ bi בְּ in
בְנֵ֥י vᵊnˌê בֵּן son
עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
11:6. dixeruntque ad eum veni et esto princeps noster et pugna contra filios Ammon
And they said to him: Come thou, and be our prince, and fight against the children of Ammon.
11:6. And they said to him, “Come and be our leader, and fight against the sons of Ammon.”
11:6. And they said unto Jephthah, Come, and be our captain, that we may fight with the children of Ammon.
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Adam Clarke: Commentary on the Bible - 1831
11:6: Come, and be our captain - The Israelites were assembled in Mizpeh, but were without a captain to lead them against the Ammonites. And we find, from the conclusion of the preceding chapter, that they offered the command to any that would accept it.
Geneva 1599
11:6 And they said unto Jephthah, (e) Come, and be our captain, that we may fight with the children of Ammon.
(e) Men are often forced to ask for help from them, whom before they refused.
John Gill
11:6 And they said unto Jephthah, come and be our captain,.... The general of their army, to conduct and lead on their forces; they did not propose him to be their king, being convinced by Abimelech's conduct that such a step would be wrong; nor did they say anything of his being their judge, having no other view than to serve their present exigence; besides, a judge was not one chosen by the people, but raised up of God, and which honour was conferred on Jephthah afterwards:
that we may fight with the children of Ammon; with judgment, courage, and success; they did not make this proposal to him to save themselves from being engaged in the war, but that they might have one skilful in military affairs at the head of them, to instruct them in the art of war, and lead them on in a regular manner, and animate them by his brave example.
11:711:7: Եւ ասէ Յեփթայէ ցծերսն Գաղաադու. Ո՞չ ապաքէն դուք ատեցէք զիս, եւ հանէք առաջի Տեառն ՚ի տանէ հօր իմոյ, եւ արձակեցէք զիս ՚ի ձէնջ. եւ արդ՝ զի՞ եկիք առ իս յորժամ նեղեցայքդ[2604]։ [2604] Ոմանք. Յեփթայէ ընդ ծերս Գաղայա՛՛... եւ արդ՝ զի՛ ելէք առ իս։ Այլք. Եւ հանէք ՚ի տանէ հօր իմոյ։
7. Յեփթայէն Գաղաադի ծերերին ասաց. «Չէ՞ որ դուք ինձ ատեցիք, հանեցիք իմ հօր տնից եւ հեռացրիք ինձ ձեզնից: Հիմա, երբ նեղութեան մէջ էք, ինչո՞ւ էք եկել ինձ մօտ»:
7 Յեփթայէն Գաղաադի ծերերուն ըսաւ. «Դուք զիս ատեցիք եւ իմ հօրս տունէն զիս վռնտեցիք ու հիմա որ նեղութեան մէջ էք, ինչո՞ւ համար ինծի եկաք»։
Եւ ասէ Յեփթայէ ցծերսն Գաղաադու. Ո՞չ ապաքէն դուք ատեցէք զիս, եւ հանէք ի տանէ հօր իմոյ, [195]եւ արձակեցէք զիս ի ձէնջ.`` եւ արդ զի՞ եկիք առ իս յորժամ նեղեցայքդ:

11:7: Եւ ասէ Յեփթայէ ցծերսն Գաղաադու. Ո՞չ ապաքէն դուք ատեցէք զիս, եւ հանէք առաջի Տեառն ՚ի տանէ հօր իմոյ, եւ արձակեցէք զիս ՚ի ձէնջ. եւ արդ՝ զի՞ եկիք առ իս յորժամ նեղեցայքդ[2604]։
[2604] Ոմանք. Յեփթայէ ընդ ծերս Գաղայա՛՛... եւ արդ՝ զի՛ ելէք առ իս։ Այլք. Եւ հանէք ՚ի տանէ հօր իմոյ։
7. Յեփթայէն Գաղաադի ծերերին ասաց. «Չէ՞ որ դուք ինձ ատեցիք, հանեցիք իմ հօր տնից եւ հեռացրիք ինձ ձեզնից: Հիմա, երբ նեղութեան մէջ էք, ինչո՞ւ էք եկել ինձ մօտ»:
7 Յեփթայէն Գաղաադի ծերերուն ըսաւ. «Դուք զիս ատեցիք եւ իմ հօրս տունէն զիս վռնտեցիք ու հիմա որ նեղութեան մէջ էք, ինչո՞ւ համար ինծի եկաք»։
zohrab-1805▾ eastern-1994▾ western am▾
11:711:7: Иеффай сказал старейшинам Галаадским: не вы ли возненавидели меня и выгнали из дома отца моего? зачем же пришли ко мне ныне, когда вы в беде?
11:8 καὶ και and; even εἶπαν επω say; speak οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older Γαλααδ γαλααδ to; toward Ιεφθαε ιεφθαε Iephthae; Iefthae διὰ δια through; because of τοῦτο ουτος this; he νῦν νυν now; present ἐπεστρέψαμεν επιστρεφω turn around; return πρὸς προς to; toward σέ σε.1 you καὶ και and; even πορεύσῃ πορευομαι travel; go μεθ᾿ μετα with; amid ἡμῶν ημων our καὶ και and; even παρατάξῃ παρατασσω to; toward υἱοὺς υιος son Αμμων αμμων and; even ἔσῃ ειμι be ἡμῖν ημιν us εἰς εις into; for ἄρχοντα αρχων ruling; ruler πᾶσιν πας all; every τοῖς ο the οἰκοῦσιν οικεω dwell Γαλααδ γαλααδ Galaad; Galaath
11:7 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יִפְתָּח֙ yiftˌāḥ יִפְתָּח [judge] לְ lᵊ לְ to זִקְנֵ֣י ziqnˈê זָקֵן old גִלְעָ֔ד ḡilʕˈāḏ גִּלְעָד Gilead הֲ hᵃ הֲ [interrogative] לֹ֤א lˈō לֹא not אַתֶּם֙ ʔattˌem אַתֶּם you שְׂנֵאתֶ֣ם śᵊnēṯˈem שׂנא hate אֹותִ֔י ʔôṯˈî אֵת [object marker] וַ wa וְ and תְּגָרְשׁ֖וּנִי ttᵊḡoršˌûnî גרשׁ drive out מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house אָבִ֑י ʔāvˈî אָב father וּ û וְ and מַדּ֜וּעַ maddˈûₐʕ מַדּוּעַ why בָּאתֶ֤ם bāṯˈem בוא come אֵלַי֙ ʔēlˌay אֶל to עַ֔תָּה ʕˈattā עַתָּה now כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] צַ֥ר ṣˌar צרר wrap, be narrow לָכֶֽם׃ lāḵˈem לְ to
11:7. quibus ille respondit nonne vos estis qui odistis me et eiecistis de domo patris mei et nunc venistis ad me necessitate conpulsiAnd he answered them: Are not you the men that hated me, and cast me out of my father's house, and now you are come to me, constrained by necessity?
7. And Jephthah said unto the elders of Gilead, Did not ye hate me, and drive me out of my father’s house? and why are ye come unto me now when ye are in distress?
11:7. But he answered them: “Are you not the ones who hated me, and who cast me out of my father’s house? And yet now you come to me, compelled by necessity?”
11:7. And Jephthah said unto the elders of Gilead, Did not ye hate me, and expel me out of my father’s house? and why are ye come unto me now when ye are in distress?
And Jephthah said unto the elders of Gilead, Did not ye hate me, and expel me out of my father' s house? and why are ye come unto me now when ye are in distress:

11:7: Иеффай сказал старейшинам Галаадским: не вы ли возненавидели меня и выгнали из дома отца моего? зачем же пришли ко мне ныне, когда вы в беде?
11:8
καὶ και and; even
εἶπαν επω say; speak
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
Γαλααδ γαλααδ to; toward
Ιεφθαε ιεφθαε Iephthae; Iefthae
διὰ δια through; because of
τοῦτο ουτος this; he
νῦν νυν now; present
ἐπεστρέψαμεν επιστρεφω turn around; return
πρὸς προς to; toward
σέ σε.1 you
καὶ και and; even
πορεύσῃ πορευομαι travel; go
μεθ᾿ μετα with; amid
ἡμῶν ημων our
καὶ και and; even
παρατάξῃ παρατασσω to; toward
υἱοὺς υιος son
Αμμων αμμων and; even
ἔσῃ ειμι be
ἡμῖν ημιν us
εἰς εις into; for
ἄρχοντα αρχων ruling; ruler
πᾶσιν πας all; every
τοῖς ο the
οἰκοῦσιν οικεω dwell
Γαλααδ γαλααδ Galaad; Galaath
11:7
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יִפְתָּח֙ yiftˌāḥ יִפְתָּח [judge]
לְ lᵊ לְ to
זִקְנֵ֣י ziqnˈê זָקֵן old
גִלְעָ֔ד ḡilʕˈāḏ גִּלְעָד Gilead
הֲ hᵃ הֲ [interrogative]
לֹ֤א lˈō לֹא not
אַתֶּם֙ ʔattˌem אַתֶּם you
שְׂנֵאתֶ֣ם śᵊnēṯˈem שׂנא hate
אֹותִ֔י ʔôṯˈî אֵת [object marker]
וַ wa וְ and
תְּגָרְשׁ֖וּנִי ttᵊḡoršˌûnî גרשׁ drive out
מִ mi מִן from
בֵּ֣ית bbˈêṯ בַּיִת house
אָבִ֑י ʔāvˈî אָב father
וּ û וְ and
מַדּ֜וּעַ maddˈûₐʕ מַדּוּעַ why
בָּאתֶ֤ם bāṯˈem בוא come
אֵלַי֙ ʔēlˌay אֶל to
עַ֔תָּה ʕˈattā עַתָּה now
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
צַ֥ר ṣˌar צרר wrap, be narrow
לָכֶֽם׃ lāḵˈem לְ to
11:7. quibus ille respondit nonne vos estis qui odistis me et eiecistis de domo patris mei et nunc venistis ad me necessitate conpulsi
And he answered them: Are not you the men that hated me, and cast me out of my father's house, and now you are come to me, constrained by necessity?
11:7. But he answered them: “Are you not the ones who hated me, and who cast me out of my father’s house? And yet now you come to me, compelled by necessity?”
11:7. And Jephthah said unto the elders of Gilead, Did not ye hate me, and expel me out of my father’s house? and why are ye come unto me now when ye are in distress?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:7: This gives a wider signification to Jdg 11:2-3, and shows that Jephthah's "brethren" include his fellow tribesmen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: Did not ye hate: Gen 26:27, Gen 37:27, Gen 45:4, Gen 45:5; Pro 17:17; Isa 60:14; Act 7:9-14; Rev 3:9
Carl Friedrich Keil and Franz Delitzsch
11:7
Jephthah expressed to the elders his astonishment that they had formerly hated and expelled him, and now came to him in their distress, sc., to make him their leader in time of war. Thus he lays his expulsion upon the shoulders of the elders of Gilead, although it was only by his brethren that he had been driven away from his father's house, inasmuch as they had either approved of it, or at all events had not interfered as magistrates to prevent it. We cannot indeed infer from this reproach, that the expulsion and disinheriting of Jephthah was a legal wrong; but so much at all events is implied, namely, that Jephthah looked upon the thing as a wrong that had been done to him, and found the reason in the hatred of his brethren. The Mosaic law contained no regulation upon this matter, since the rule laid down in Deut 21:15-17 simply applied to the sons of different wives, and not to a son by a harlot.
Geneva 1599
11:7 And Jephthah said unto the elders of Gilead, Did not ye hate me, and (f) expel me out of my father's house? and why are ye come unto me now when ye are in distress?
(f) Often those things which men reject, God chooses to do great enterprises by.
John Gill
11:7 And Jephthah said unto the elders of Gilead,.... In answer to their request; who though not backward to engage in the war with them, yet thought it proper to take this opportunity to upbraid them with their former unkindness to him:
did not ye hate me, and expel me out of my father's house? for it seems some of these elders at least were his brethren; for who else could be thought to hate him, and through hatred to thrust him out of his father's house, but they? nor is it at all improbable that they were among the elders of Gilead, considering what family they were of: though indeed the magistrates of the city might be assisting to Jephthah's brethren in the expulsion of him, or however connived at it, when they should, as he thought, have protected him, and taken care that he had justice done him; for even though illegitimate, a maintenance was due to him:
and why are ye come unto me now, when ye are in distress? intimating, that it was not love and respect to him, but necessity, that brought them to him with this request; and that since they used him so ill, they could not reasonably expect he should have any regard unto them.
John Wesley
11:7 Expel me - And deprive me of all share in my father's goods, which, though a bastard, was due to me. This expulsion of him was the act of his brethren; but he here ascribes it to the elders of Gilead; either because some of them were among these elders, as is very probable from the dignity of this family; or because this act, though desired by his brethren, was executed by the decree of the elders, to whom the determination of all controversies about inheritance belonged; and therefore it was their faults they did not protect him from the injuries of his brethren.
Robert Jamieson, A. R. Fausset and David Brown
11:7 Jephthah said, Did not ye hate me?--He gave them at first a haughty and cold reception. It is probable that he saw some of his brothers among the deputies. Jephthah was now in circumstances to make his own terms. With his former experience, he would have shown little wisdom or prudence without binding them to a clear and specific engagement to invest him with unlimited authority, the more especially as he was about to imperil his life in their cause. Although ambition might, to a certain degree, have stimulated his ready compliance, it is impossible to overlook the piety of his language, which creates a favorable impression that his roving life, in a state of social manners so different from ours, was not incompatible with habits of personal religion.
11:811:8: Եւ ասեն ծերքն Գաղաադու ցՅեփթայի. Ո՛չ այդպէս է. այլ եկա՛ք առ քեզ, եւ երթիցե՛ս ընդ մեզ, եւ տացուք պատերազմ ընդ որդիսն Ամոնայ. եւ եղիցիս մեզ ՚ի գլո՛ւխ ամենայն բնակչացս Գաղաադու։
8. Գաղաադի ծերերն ասացին Յեփթայէին. «Այդպէս չէ, մենք քեզ մօտ ենք եկել, որ մեզ հետ գնաս, եւ պատերազմ տանք ամոնացիների դէմ, եւ մեզ՝ Գաղաադի բոլոր բնակիչներիս գլխաւոր լինես»:
8 Գաղաադի ծերերը Յեփթայէին ըսին. «Անոր համար հիմա քեզի դիմեցինք, որ մեզի հետ երթաս ու Ամմոնին որդիներուն դէմ պատերազմիս եւ մեր՝ Գաղաադի բոլոր բնակիչներուն՝ գլուխ ըլլաս»։
Եւ ասեն ծերքն Գաղաադու ցՅեփթայէ. [196]Ոչ այդպէս է. այլ եկաք`` առ քեզ, եւ երթիցես ընդ մեզ, եւ տացուք պատերազմ ընդ որդիսն Ամոնայ. եւ եղիցիս մեզ ի գլուխ ամենայն բնակչացս Գաղաադու:

11:8: Եւ ասեն ծերքն Գաղաադու ցՅեփթայի. Ո՛չ այդպէս է. այլ եկա՛ք առ քեզ, եւ երթիցե՛ս ընդ մեզ, եւ տացուք պատերազմ ընդ որդիսն Ամոնայ. եւ եղիցիս մեզ ՚ի գլո՛ւխ ամենայն բնակչացս Գաղաադու։
8. Գաղաադի ծերերն ասացին Յեփթայէին. «Այդպէս չէ, մենք քեզ մօտ ենք եկել, որ մեզ հետ գնաս, եւ պատերազմ տանք ամոնացիների դէմ, եւ մեզ՝ Գաղաադի բոլոր բնակիչներիս գլխաւոր լինես»:
8 Գաղաադի ծերերը Յեփթայէին ըսին. «Անոր համար հիմա քեզի դիմեցինք, որ մեզի հետ երթաս ու Ամմոնին որդիներուն դէմ պատերազմիս եւ մեր՝ Գաղաադի բոլոր բնակիչներուն՝ գլուխ ըլլաս»։
zohrab-1805▾ eastern-1994▾ western am▾
11:811:8: Старейшины Галаадские сказали Иеффаю: для того мы теперь пришли к тебе, чтобы ты пошел с нами и сразился с Аммонитянами и был у нас начальником всех жителей Галаадских.
11:9 καὶ και and; even εἶπεν επω say; speak Ιεφθαε ιεφθαε Iephthae; Iefthae πρὸς προς to; toward τοὺς ο the πρεσβυτέρους πρεσβυτερος senior; older Γαλααδ γαλααδ if; whether ἐπιστρέφετέ επιστρεφω turn around; return με με me ὑμεῖς υμεις you παρατάξασθαι παρατασσω in υἱοῖς υιος son Αμμων αμμων and; even παραδῷ παραδιδωμι betray; give over κύριος κυριος lord; master αὐτοὺς αυτος he; him ἐνώπιον ενωπιος in the face; facing ἐμοῦ εμου my καὶ και and; even ἐγὼ εγω I ἔσομαι ειμι be ὑμῖν υμιν you εἰς εις into; for ἄρχοντα αρχων ruling; ruler
11:8 וַ wa וְ and יֹּאמְרוּ֩ yyōmᵊrˌû אמר say זִקְנֵ֨י ziqnˌê זָקֵן old גִלְעָ֜ד ḡilʕˈāḏ גִּלְעָד Gilead אֶל־ ʔel- אֶל to יִפְתָּ֗ח yiftˈāḥ יִפְתָּח [judge] לָכֵן֙ lāḵˌēn לָכֵן therefore עַתָּה֙ ʕattˌā עַתָּה now שַׁ֣בְנוּ šˈavnû שׁוב return אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to וְ wᵊ וְ and הָלַכְתָּ֣ hālaḵtˈā הלך walk עִמָּ֔נוּ ʕimmˈānû עִם with וְ wᵊ וְ and נִלְחַמְתָּ֖ nilḥamtˌā לחם fight בִּ bi בְּ in בְנֵ֣י vᵊnˈê בֵּן son עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon וְ wᵊ וְ and הָיִ֤יתָ hāyˈîṯā היה be לָּ֨נוּ֙ llˈānû לְ to לְ lᵊ לְ to רֹ֔אשׁ rˈōš רֹאשׁ head לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit גִלְעָֽד׃ ḡilʕˈāḏ גִּלְעָד Gilead
11:8. dixeruntque principes Galaad ad Iepthae ob hanc igitur causam nunc ad te venimus ut proficiscaris nobiscum et pugnes contra filios Ammon sisque dux omnium qui habitant in GalaadAnd the princes of Galaad said to Jephte: For this cause we are now come to thee, that thou mayst go with us, and fight against the children of Ammon, and be head over all the inhabitants of Galaad.
8. And the elders of Gilead said unto Jephthah, Therefore are we turned again to thee now, that thou mayest go with us, and fight with the children of Ammon, and thou shalt be our head over all the inhabitants of Gilead.
11:8. And the leaders of Gilead said to Jephthah, “But it is due to this necessity that we have approached you now, so that you may set out with us, and fight against the sons of Ammon, and be commander over all who live in Gilead.”
11:8. And the elders of Gilead said unto Jephthah, Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead.
And the elders of Gilead said unto Jephthah, Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead:

11:8: Старейшины Галаадские сказали Иеффаю: для того мы теперь пришли к тебе, чтобы ты пошел с нами и сразился с Аммонитянами и был у нас начальником всех жителей Галаадских.
11:9
καὶ και and; even
εἶπεν επω say; speak
Ιεφθαε ιεφθαε Iephthae; Iefthae
πρὸς προς to; toward
τοὺς ο the
πρεσβυτέρους πρεσβυτερος senior; older
Γαλααδ γαλααδ if; whether
ἐπιστρέφετέ επιστρεφω turn around; return
με με me
ὑμεῖς υμεις you
παρατάξασθαι παρατασσω in
υἱοῖς υιος son
Αμμων αμμων and; even
παραδῷ παραδιδωμι betray; give over
κύριος κυριος lord; master
αὐτοὺς αυτος he; him
ἐνώπιον ενωπιος in the face; facing
ἐμοῦ εμου my
καὶ και and; even
ἐγὼ εγω I
ἔσομαι ειμι be
ὑμῖν υμιν you
εἰς εις into; for
ἄρχοντα αρχων ruling; ruler
11:8
וַ wa וְ and
יֹּאמְרוּ֩ yyōmᵊrˌû אמר say
זִקְנֵ֨י ziqnˌê זָקֵן old
גִלְעָ֜ד ḡilʕˈāḏ גִּלְעָד Gilead
אֶל־ ʔel- אֶל to
יִפְתָּ֗ח yiftˈāḥ יִפְתָּח [judge]
לָכֵן֙ lāḵˌēn לָכֵן therefore
עַתָּה֙ ʕattˌā עַתָּה now
שַׁ֣בְנוּ šˈavnû שׁוב return
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
וְ wᵊ וְ and
הָלַכְתָּ֣ hālaḵtˈā הלך walk
עִמָּ֔נוּ ʕimmˈānû עִם with
וְ wᵊ וְ and
נִלְחַמְתָּ֖ nilḥamtˌā לחם fight
בִּ bi בְּ in
בְנֵ֣י vᵊnˈê בֵּן son
עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon
וְ wᵊ וְ and
הָיִ֤יתָ hāyˈîṯā היה be
לָּ֨נוּ֙ llˈānû לְ to
לְ lᵊ לְ to
רֹ֔אשׁ rˈōš רֹאשׁ head
לְ lᵊ לְ to
כֹ֖ל ḵˌōl כֹּל whole
יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit
גִלְעָֽד׃ ḡilʕˈāḏ גִּלְעָד Gilead
11:8. dixeruntque principes Galaad ad Iepthae ob hanc igitur causam nunc ad te venimus ut proficiscaris nobiscum et pugnes contra filios Ammon sisque dux omnium qui habitant in Galaad
And the princes of Galaad said to Jephte: For this cause we are now come to thee, that thou mayst go with us, and fight against the children of Ammon, and be head over all the inhabitants of Galaad.
11:8. And the leaders of Gilead said to Jephthah, “But it is due to this necessity that we have approached you now, so that you may set out with us, and fight against the sons of Ammon, and be commander over all who live in Gilead.”
11:8. And the elders of Gilead said unto Jephthah, Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:8: Therefore we turn again to thee now - We are convinced that we have dealt unjustly by thee, and we wish now to repair our fault, and give thee this sincere proof of our regret for having acted unjustly, and of our confidence in thee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: the elders: Exo 8:8, Exo 8:28, Exo 9:28, Exo 10:17; Kg1 13:6; Luk 17:3, Luk 17:4
we turn: Jdg 10:18
Carl Friedrich Keil and Franz Delitzsch
11:8
The elders replied, "Therefore (לכן, because we have formerly done thee wrong) we have now come to thee again to make thee our head, if thou comest with us and fightest against the Ammonites." The clauses והלכתּ, ונלהמתּ, and והיית, which are formally co-ordinate, are logically to be subordinated to one another, the first two expressing the condition, the third the consequence, in this sense, "If thou go with us and fight, ... thou shalt be head to us, namely, to all the inhabitants of Gilead," i.e., to the two tribes and a half on the east of the Jordan.
John Gill
11:8 And the elders of Gilead said unto Jephthah,.... In reply to his objection:
therefore we turn again unto thee now; being sensible of the injury they had done him, and repenting of it, of which their return to him was an evidence; it being with this view to remove the disgrace and dishonour that had been cast upon him, by conferring such honour on him, as to be their chief ruler:
that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead; the end of their coming to him was not only to bring him back with them to his own country, and to fight against the Ammonites, and the defence of it, but to be the sole governor of it; not of all Israel, but of the tribes beyond Jordan, which inhabited the land of Gilead: more than this they could not promise, though he afterwards was judge over all Israel, notwithstanding there was a law in Israel, that no spurious person should enter into the congregation, or bear any public office; so it was a law with the Athenians (i), that unless a man was born of both parents citizens, he should be reckoned spurious, and have no share in the government, see Judg 11:2.
(i) Aelian. Var. Hist. l. 6. c. 10. l. 13. c. 24. "Suidas in voce"
John Wesley
11:8 Therefore - Being sensible that we have done thee injury, we come now to make thee full reparation.
11:911:9: Եւ ասէ Յեփթայէ ցծերսն Գաղաադու. Եթէ դարձուցանիցէք զիս պատերազմե՛լ ընդ որդիսն Ամոնայ, եւ մատնեսցէ զնա Տէր առաջի իմ, ե՛ս եղէ՞ց իշխան[2605]։ [2605] Ոմանք. Եւ մատնեսցէ զնոսա Տէր ա՛՛... եւ ես եղէց ձեզ իշխան։
9. Յեփթայէն ասաց Գաղաադի ծերերին. «Եթէ դուք ինձ վերադարձնէք ամոնացիների դէմ պատերազմելու, եւ Տէրը նրանց իմ ձեռքը մատնի, ես իշխան կը դառնա՞մ»:
9 Ու Յեփթայէն Գաղաադի ծերերուն ըսաւ. «Եթէ դուք զիս տանիք Ամմոնին որդիներուն դէմ պատերազմ ընելու համար ու Տէրը զանոնք իմ ձեռքս մատնէ, այն ատեն ես ձեզի գլուխ ըլլա՞մ»։
Եւ ասէ Յեփթայէ ցծերսն Գաղաադու. Եթէ դարձուցանիցէք զիս պատերազմել ընդ որդիսն Ամոնայ, եւ մատնեսցէ զնոսա Տէր առաջի իմ, ես եղէ՞ց իշխան:

11:9: Եւ ասէ Յեփթայէ ցծերսն Գաղաադու. Եթէ դարձուցանիցէք զիս պատերազմե՛լ ընդ որդիսն Ամոնայ, եւ մատնեսցէ զնա Տէր առաջի իմ, ե՛ս եղէ՞ց իշխան[2605]։
[2605] Ոմանք. Եւ մատնեսցէ զնոսա Տէր ա՛՛... եւ ես եղէց ձեզ իշխան։
9. Յեփթայէն ասաց Գաղաադի ծերերին. «Եթէ դուք ինձ վերադարձնէք ամոնացիների դէմ պատերազմելու, եւ Տէրը նրանց իմ ձեռքը մատնի, ես իշխան կը դառնա՞մ»:
9 Ու Յեփթայէն Գաղաադի ծերերուն ըսաւ. «Եթէ դուք զիս տանիք Ամմոնին որդիներուն դէմ պատերազմ ընելու համար ու Տէրը զանոնք իմ ձեռքս մատնէ, այն ատեն ես ձեզի գլուխ ըլլա՞մ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:911:9: И сказал Иеффай старейшинам Галаадским: если вы возвратите меня, чтобы сразиться с Аммонитянами, и Господь предаст мне их, то останусь ли я у вас начальником?
11:10 καὶ και and; even εἶπαν επω say; speak οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older Γαλααδ γαλααδ to; toward Ιεφθαε ιεφθαε Iephthae; Iefthae κύριος κυριος lord; master ἔστω ειμι be ἀκούων ακουω hear ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἡμῶν ημων our εἰ ει if; whether μὴ μη not κατὰ κατα down; by τὸ ο the ῥῆμά ρημα statement; phrase σου σου of you; your οὕτως ουτως so; this way ποιήσομεν ποιεω do; make
11:9 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יִפְתָּ֜ח yiftˈāḥ יִפְתָּח [judge] אֶל־ ʔel- אֶל to זִקְנֵ֣י ziqnˈê זָקֵן old גִלְעָ֗ד ḡilʕˈāḏ גִּלְעָד Gilead אִם־ ʔim- אִם if מְשִׁיבִ֨ים mᵊšîvˌîm שׁוב return אַתֶּ֤ם ʔattˈem אַתֶּם you אֹותִי֙ ʔôṯˌî אֵת [object marker] לְ lᵊ לְ to הִלָּחֵם֙ hillāḥˌēm לחם fight בִּ bi בְּ in בְנֵ֣י vᵊnˈê בֵּן son עַמֹּ֔ון ʕammˈôn עַמֹּון Ammon וְ wᵊ וְ and נָתַ֧ן nāṯˈan נתן give יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֹותָ֖ם ʔôṯˌām אֵת [object marker] לְ lᵊ לְ to פָנָ֑י fānˈāy פָּנֶה face אָנֹכִ֕י ʔānōḵˈî אָנֹכִי i אֶהְיֶ֥ה ʔehyˌeh היה be לָכֶ֖ם lāḵˌem לְ to לְ lᵊ לְ to רֹֽאשׁ׃ rˈōš רֹאשׁ head
11:9. Iepthae quoque dixit eis si vere venistis ad me ut pugnem pro vobis contra filios Ammon tradideritque eos Dominus in manus meas ego ero princeps vesterJephte also said to them: If you be come to me sincerely, that I should fight for you against the children of Ammon, and the Lord shall deliver them into my hand, shall I be your prince?
9. And Jephthah said unto the elders of Gilead, If ye bring me home again to fight with the children of Ammon, and the LORD deliver them before me, shall I be your head?
11:9. Jephthah also said to them: “If you have come to me so that I may fight for you against the sons of Ammon, and if the Lord will deliver them into my hands, will I truly be your leader?”
11:9. And Jephthah said unto the elders of Gilead, If ye bring me home again to fight against the children of Ammon, and the LORD deliver them before me, shall I be your head?
And Jephthah said unto the elders of Gilead, If ye bring me home again to fight against the children of Ammon, and the LORD deliver them before me, shall I be your head:

11:9: И сказал Иеффай старейшинам Галаадским: если вы возвратите меня, чтобы сразиться с Аммонитянами, и Господь предаст мне их, то останусь ли я у вас начальником?
11:10
καὶ και and; even
εἶπαν επω say; speak
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
Γαλααδ γαλααδ to; toward
Ιεφθαε ιεφθαε Iephthae; Iefthae
κύριος κυριος lord; master
ἔστω ειμι be
ἀκούων ακουω hear
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἡμῶν ημων our
εἰ ει if; whether
μὴ μη not
κατὰ κατα down; by
τὸ ο the
ῥῆμά ρημα statement; phrase
σου σου of you; your
οὕτως ουτως so; this way
ποιήσομεν ποιεω do; make
11:9
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יִפְתָּ֜ח yiftˈāḥ יִפְתָּח [judge]
אֶל־ ʔel- אֶל to
זִקְנֵ֣י ziqnˈê זָקֵן old
גִלְעָ֗ד ḡilʕˈāḏ גִּלְעָד Gilead
אִם־ ʔim- אִם if
מְשִׁיבִ֨ים mᵊšîvˌîm שׁוב return
אַתֶּ֤ם ʔattˈem אַתֶּם you
אֹותִי֙ ʔôṯˌî אֵת [object marker]
לְ lᵊ לְ to
הִלָּחֵם֙ hillāḥˌēm לחם fight
בִּ bi בְּ in
בְנֵ֣י vᵊnˈê בֵּן son
עַמֹּ֔ון ʕammˈôn עַמֹּון Ammon
וְ wᵊ וְ and
נָתַ֧ן nāṯˈan נתן give
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
לְ lᵊ לְ to
פָנָ֑י fānˈāy פָּנֶה face
אָנֹכִ֕י ʔānōḵˈî אָנֹכִי i
אֶהְיֶ֥ה ʔehyˌeh היה be
לָכֶ֖ם lāḵˌem לְ to
לְ lᵊ לְ to
רֹֽאשׁ׃ rˈōš רֹאשׁ head
11:9. Iepthae quoque dixit eis si vere venistis ad me ut pugnem pro vobis contra filios Ammon tradideritque eos Dominus in manus meas ego ero princeps vester
Jephte also said to them: If you be come to me sincerely, that I should fight for you against the children of Ammon, and the Lord shall deliver them into my hand, shall I be your prince?
11:9. Jephthah also said to them: “If you have come to me so that I may fight for you against the sons of Ammon, and if the Lord will deliver them into my hands, will I truly be your leader?”
11:9. And Jephthah said unto the elders of Gilead, If ye bring me home again to fight against the children of Ammon, and the LORD deliver them before me, shall I be your head?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:9: Jephthah made his own aggrandisement the condition of his delivering; his country. The circumstances of his birth and long residence in a pagan land were little favorable to the formation of the highest type of character. Yet he has his record among the faithful Heb 11:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: If ye bring: Num 32:20-29
Carl Friedrich Keil and Franz Delitzsch
11:9
Jephthah assented to this: "If ye will take me back to make war upon the Ammonites, and Jehovah shall give them up to me (lit. 'before me,' as in Josh 10:12; Deut 2:31, etc.), I will be your head." "I" is emphatic as distinguished from he; and there is no necessity to regard the sentence as a question, with which the expression in Judg 11:10, "according to thy words," which presuppose an affirmative statement on the part of Jephthah, and not a question, would be altogether irreconcilable.
John Gill
11:9 And Jephthah said unto the elders of Gilead,.... Considering the former usage he had met with from them, and the character which he himself bore, and the fickleness of men, when their turn is served, was willing to make a sure bargain with them:
if ye bring me home again to fight against the children of Ammon; that is, should he consent to go along with them, and fight their battle for them:
and the Lord deliver them before me; or into his hands, on whom he depended for success, and not on his own courage and valour, and military skill:
shall I be your head? not only captain general of their forces during the war, but the chief ruler of them when that was ended.
John Wesley
11:9 If, &c. - If you recall me from this place where I am now settled, to the place whence I was expelled. Shall I, &c. - Will you really make good this promise? Jephthah was so solicitous in this case, either from his zeal for the public good, which required that he should be so; or from the law of self - preservation, that he might secure himself from his brethren; whose ill - will he had experienced, and whose injuries he could not prevent, if, after he had served their ends, he had been reduced to his private capacity.
11:1011:10: Եւ ասեն ծերքն Գաղաադու ցՅեփթայէ. Տէր կացցէ լսօղ ՚ի միջի մերում, եթէ ո՛չ ըստ բանի՛դ քում նոյնպէս եւ արասցուք։
10. Գաղաադի ծերերն ասացին Յեփթայէին. «Տէրը թող մեր մէջ վկայ լինի, որ մենք քո խօսքի համաձայն կ’անենք»:
10 Գաղաադի ծերերը Յեփթայէին ըսին. «Տէրը մեր մէջ վկայ թող ըլլայ, որ ըսածիդ պէս պիտի ընենք*»։
Եւ ասեն ծերքն Գաղաադու ցՅեփթայէ. Տէր կացցէ լսօղ ի միջի մերում, եթէ ոչ ըստ բանիդ քում նոյնպէս եւ արասցուք:

11:10: Եւ ասեն ծերքն Գաղաադու ցՅեփթայէ. Տէր կացցէ լսօղ ՚ի միջի մերում, եթէ ո՛չ ըստ բանի՛դ քում նոյնպէս եւ արասցուք։
10. Գաղաադի ծերերն ասացին Յեփթայէին. «Տէրը թող մեր մէջ վկայ լինի, որ մենք քո խօսքի համաձայն կ’անենք»:
10 Գաղաադի ծերերը Յեփթայէին ըսին. «Տէրը մեր մէջ վկայ թող ըլլայ, որ ըսածիդ պէս պիտի ընենք*»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1011:10: Старейшины Галаадские сказали Иеффаю: Господь да будет свидетелем между нами, что мы сделаем по слову твоему!
11:11 καὶ και and; even ἐπορεύθη πορευομαι travel; go Ιεφθαε ιεφθαε Iephthae; Iefthae μετὰ μετα with; amid τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older Γαλααδ γαλααδ and; even ἔθηκαν τιθημι put; make αὐτὸν αυτος he; him ὁ ο the λαὸς λαος populace; population ἐπ᾿ επι in; on αὐτοὺς αυτος he; him εἰς εις into; for κεφαλὴν κεφαλη head; top καὶ και and; even εἰς εις into; for ἀρχηγόν αρχηγος original; originator καὶ και and; even ἐλάλησεν λαλεω talk; speak Ιεφθαε ιεφθαε Iephthae; Iefthae τοὺς ο the λόγους λογος word; log αὐτοῦ αυτος he; him πάντας πας all; every ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master ἐν εν in Μασσηφα μασσηφα Massēpha; Massifa
11:10 וַ wa וְ and יֹּאמְר֥וּ yyōmᵊrˌû אמר say זִקְנֵֽי־ ziqnˈê- זָקֵן old גִלְעָ֖ד ḡilʕˌāḏ גִּלְעָד Gilead אֶל־ ʔel- אֶל to יִפְתָּ֑ח yiftˈāḥ יִפְתָּח [judge] יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH יִהְיֶ֤ה yihyˈeh היה be שֹׁמֵ֨עַ֙ šōmˈēₐʕ שׁמע hear בֵּֽינֹותֵ֔ינוּ bˈênôṯˈênû בַּיִן interval אִם־ ʔim- אִם if לֹ֥א lˌō לֹא not כִ ḵi כְּ as דְבָרְךָ֖ ḏᵊvārᵊḵˌā דָּבָר word כֵּ֥ן kˌēn כֵּן thus נַעֲשֶֽׂה׃ naʕᵃśˈeh עשׂה make
11:10. qui responderunt ei Dominus qui haec audit ipse mediator ac testis est quod nostra promissa faciamusThey answered him: The Lord, who heareth these things, he himself is mediator and witness that we will do as we have promised.
10. And the elders of Gilead said unto Jephthah, The LORD shall be witness between us; surely according to thy word so will we do.
11:10. They answered him, “The Lord who hears these things is himself the Mediator and the Witness that we shall do what we have promised.”
11:10. And the elders of Gilead said unto Jephthah, The LORD be witness between us, if we do not so according to thy words.
And the elders of Gilead said unto Jephthah, The LORD be witness between us, if we do not so according to thy words:

11:10: Старейшины Галаадские сказали Иеффаю: Господь да будет свидетелем между нами, что мы сделаем по слову твоему!
11:11
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Ιεφθαε ιεφθαε Iephthae; Iefthae
μετὰ μετα with; amid
τῶν ο the
πρεσβυτέρων πρεσβυτερος senior; older
Γαλααδ γαλααδ and; even
ἔθηκαν τιθημι put; make
αὐτὸν αυτος he; him
ο the
λαὸς λαος populace; population
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
εἰς εις into; for
κεφαλὴν κεφαλη head; top
καὶ και and; even
εἰς εις into; for
ἀρχηγόν αρχηγος original; originator
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
Ιεφθαε ιεφθαε Iephthae; Iefthae
τοὺς ο the
λόγους λογος word; log
αὐτοῦ αυτος he; him
πάντας πας all; every
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
ἐν εν in
Μασσηφα μασσηφα Massēpha; Massifa
11:10
וַ wa וְ and
יֹּאמְר֥וּ yyōmᵊrˌû אמר say
זִקְנֵֽי־ ziqnˈê- זָקֵן old
גִלְעָ֖ד ḡilʕˌāḏ גִּלְעָד Gilead
אֶל־ ʔel- אֶל to
יִפְתָּ֑ח yiftˈāḥ יִפְתָּח [judge]
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
יִהְיֶ֤ה yihyˈeh היה be
שֹׁמֵ֨עַ֙ šōmˈēₐʕ שׁמע hear
בֵּֽינֹותֵ֔ינוּ bˈênôṯˈênû בַּיִן interval
אִם־ ʔim- אִם if
לֹ֥א lˌō לֹא not
כִ ḵi כְּ as
דְבָרְךָ֖ ḏᵊvārᵊḵˌā דָּבָר word
כֵּ֥ן kˌēn כֵּן thus
נַעֲשֶֽׂה׃ naʕᵃśˈeh עשׂה make
11:10. qui responderunt ei Dominus qui haec audit ipse mediator ac testis est quod nostra promissa faciamus
They answered him: The Lord, who heareth these things, he himself is mediator and witness that we will do as we have promised.
11:10. They answered him, “The Lord who hears these things is himself the Mediator and the Witness that we shall do what we have promised.”
11:10. And the elders of Gilead said unto Jephthah, The LORD be witness between us, if we do not so according to thy words.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: The Lord: Gen 21:23, Gen 31:50; Sa1 12:5; Jer 29:23, Jer 42:5; Rom 1:9; Co2 11:31
be witness: be the hearer, Gen 16:5, Gen 31:53; Deu 1:16; Sa1 24:12
if we do: Exo 20:7; Zac 5:4; Mal 3:5
Carl Friedrich Keil and Franz Delitzsch
11:10
The elders promised this on oath. "Jehovah be hearing between us," i.e., be hearer and judge of the things concerning which we are negotiating; "truly according to thy word so will we do" (לא אם, a particle used in connection with an oath).
John Gill
11:10 And the elders of Gilead said unto Jephthah,.... Assenting to his proposal, and not only giving their word for it, but their oath:
the Lord be witness between us, if we do not so according to thy words; that is, make him head over them; they appealed to the omniscient God, and called on him to be a witness of their agreement to it, and swore by him they would fulfil it; or if they did not, that the Lord would take vengeance on them for it, and punish the breach of this covenant and oath in some way or another; the Targum of Jonathan is,"the Word of the Lord be a witness between us, &c.''
John Wesley
11:10 The Lord be witness - The Lord be an hearer: so the Hebrew word is. Whatever we speak it concerns us to remember, that God is an hearer!
Robert Jamieson, A. R. Fausset and David Brown
11:10 the elders of Israel said unto Jephthah, The Lord be witness between us--Their offer being accompanied by the most solemn oath, Jephthah intimated his acceptance of the mission, and his willingness to accompany them. But to make "assurance doubly sure," he took care that the pledge given by the deputies in Tob should be ratified in a general assembly of the people at Mizpeh; and the language of the historian, "Jephthah uttered all his words before the Lord," seems to imply that his inauguration with the character and extraordinary office of judge was solemnized by prayer for the divine blessing, or some religious ceremonial.
11:1111:11: Եւ գնա՛ց Յեփթայէ ընդ ծերսն Գաղաադու. եւ կացուցին զնա ժողովուրդն ՚ի վերայ իւրեանց գլո՛ւխ եւ առաջնորդ. եւ խօսեցա՛ւ Յեփթայէ զամենայն զբանս իւր առաջի Տեառն ՚ի Մասեփա։
11. Յեփթայէն Գաղաադի ծերերի հետ գնաց, եւ ժողովուրդը նրան իր վրայ գլխաւոր եւ առաջնորդ կարգեց: Յեփթայէն Տիրոջ առաջ Մասեփայում ասաց իր այս բոլոր խօսքերը:
11 Յեփթայէն Գաղաադի ծերերուն հետ գնաց։ Ժողովուրդը զանիկա իրենց վրայ գլուխ ու զօրապետ դրին։ Յեփթայէն Մասփայի մէջ Տէրոջը առջեւ իր բոլոր խօսքերը ըսաւ։
Եւ գնաց Յեփթայէ ընդ ծերսն Գաղաադու. եւ կացուցին զնա ժողովուրդն ի վերայ իւրեանց գլուխ եւ առաջնորդ. եւ խօսեցաւ Յեփթայէ զամենայն զբանս իւր առաջի Տեառն ի Մասփա:

11:11: Եւ գնա՛ց Յեփթայէ ընդ ծերսն Գաղաադու. եւ կացուցին զնա ժողովուրդն ՚ի վերայ իւրեանց գլո՛ւխ եւ առաջնորդ. եւ խօսեցա՛ւ Յեփթայէ զամենայն զբանս իւր առաջի Տեառն ՚ի Մասեփա։
11. Յեփթայէն Գաղաադի ծերերի հետ գնաց, եւ ժողովուրդը նրան իր վրայ գլխաւոր եւ առաջնորդ կարգեց: Յեփթայէն Տիրոջ առաջ Մասեփայում ասաց իր այս բոլոր խօսքերը:
11 Յեփթայէն Գաղաադի ծերերուն հետ գնաց։ Ժողովուրդը զանիկա իրենց վրայ գլուխ ու զօրապետ դրին։ Յեփթայէն Մասփայի մէջ Տէրոջը առջեւ իր բոլոր խօսքերը ըսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1111:11: И пошел Иеффай со старейшинами Галаадскими, и народ поставил его над собою начальником и вождем, и Иеффай произнес все слова свои пред лицем Господа в Массифе.
11:12 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Ιεφθαε ιεφθαε Iephthae; Iefthae ἀγγέλους αγγελος messenger πρὸς προς to; toward βασιλέα βασιλευς monarch; king υἱῶν υιος son Αμμων αμμων tell; declare τί τις.1 who?; what? ἐμοὶ εμοι me καὶ και and; even σοί σοι you ὅτι οτι since; that ἦλθες ερχομαι come; go πρός προς to; toward με με me τοῦ ο the παρατάξασθαι παρατασσω in τῇ ο the γῇ γη earth; land μου μου of me; mine
11:11 וַ wa וְ and יֵּ֤לֶךְ yyˈēleḵ הלך walk יִפְתָּח֙ yiftˌāḥ יִפְתָּח [judge] עִם־ ʕim- עִם with זִקְנֵ֣י ziqnˈê זָקֵן old גִלְעָ֔ד ḡilʕˈāḏ גִּלְעָד Gilead וַ wa וְ and יָּשִׂ֨ימוּ yyāśˌîmû שׂים put הָ hā הַ the עָ֥ם ʕˌām עַם people אֹותֹ֛ו ʔôṯˈô אֵת [object marker] עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon לְ lᵊ לְ to רֹ֣אשׁ rˈōš רֹאשׁ head וּ û וְ and לְ lᵊ לְ to קָצִ֑ין qāṣˈîn קָצִין chief וַ wa וְ and יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak יִפְתָּ֧ח yiftˈāḥ יִפְתָּח [judge] אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole דְּבָרָ֛יו dᵊvārˈāʸw דָּבָר word לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בַּ ba בְּ in † הַ the מִּצְפָּֽה׃ פ mmiṣpˈā . f מִצְפָּה Mizpah
11:11. abiit itaque Iepthae cum principibus Galaad fecitque eum omnis populus principem sui locutusque est Iepthae omnes sermones suos coram Domino in MasphaJephte therefore went with the princes of Galaad, and all the people made him their prince. And Jephte spoke all his words before the Lord in Maspha.
11. Then Jephthah went with the elders of Gilead, and the people made him head and chief over them: and Jephthah spake all his words before the LORD in Mizpah.
11:11. And so Jephthah went with the leaders of Gilead, and all the people made him their leader. And Jephthah spoke all his words, in the sight of the Lord, at Mizpah.
11:11. Then Jephthah went with the elders of Gilead, and the people made him head and captain over them: and Jephthah uttered all his words before the LORD in Mizpeh.
Then Jephthah went with the elders of Gilead, and the people made him head and captain over them: and Jephthah uttered all his words before the LORD in Mizpeh:

11:11: И пошел Иеффай со старейшинами Галаадскими, и народ поставил его над собою начальником и вождем, и Иеффай произнес все слова свои пред лицем Господа в Массифе.
11:12
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Ιεφθαε ιεφθαε Iephthae; Iefthae
ἀγγέλους αγγελος messenger
πρὸς προς to; toward
βασιλέα βασιλευς monarch; king
υἱῶν υιος son
Αμμων αμμων tell; declare
τί τις.1 who?; what?
ἐμοὶ εμοι me
καὶ και and; even
σοί σοι you
ὅτι οτι since; that
ἦλθες ερχομαι come; go
πρός προς to; toward
με με me
τοῦ ο the
παρατάξασθαι παρατασσω in
τῇ ο the
γῇ γη earth; land
μου μου of me; mine
11:11
וַ wa וְ and
יֵּ֤לֶךְ yyˈēleḵ הלך walk
יִפְתָּח֙ yiftˌāḥ יִפְתָּח [judge]
עִם־ ʕim- עִם with
זִקְנֵ֣י ziqnˈê זָקֵן old
גִלְעָ֔ד ḡilʕˈāḏ גִּלְעָד Gilead
וַ wa וְ and
יָּשִׂ֨ימוּ yyāśˌîmû שׂים put
הָ הַ the
עָ֥ם ʕˌām עַם people
אֹותֹ֛ו ʔôṯˈô אֵת [object marker]
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
לְ lᵊ לְ to
רֹ֣אשׁ rˈōš רֹאשׁ head
וּ û וְ and
לְ lᵊ לְ to
קָצִ֑ין qāṣˈîn קָצִין chief
וַ wa וְ and
יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak
יִפְתָּ֧ח yiftˈāḥ יִפְתָּח [judge]
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
דְּבָרָ֛יו dᵊvārˈāʸw דָּבָר word
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
מִּצְפָּֽה׃ פ mmiṣpˈā . f מִצְפָּה Mizpah
11:11. abiit itaque Iepthae cum principibus Galaad fecitque eum omnis populus principem sui locutusque est Iepthae omnes sermones suos coram Domino in Maspha
Jephte therefore went with the princes of Galaad, and all the people made him their prince. And Jephte spoke all his words before the Lord in Maspha.
11:11. And so Jephthah went with the leaders of Gilead, and all the people made him their leader. And Jephthah spoke all his words, in the sight of the Lord, at Mizpah.
11:11. Then Jephthah went with the elders of Gilead, and the people made him head and captain over them: and Jephthah uttered all his words before the LORD in Mizpeh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:11: Jepthah went with the elders - The elders had chosen him for their head; but, to be valid, this choice must be confirmed by the people; therefore, it is said, the people made him head. But even this did not complete the business; God must be brought in as a party to this transaction; and therefore Jephthah uttered all his words before the Lord - the terms made with the elders and the people on which he had accepted the command of the army; and, being sure of the Divine approbation, he entered on the work with confidence.
Albert Barnes: Notes on the Bible - 1834
11:11: Jephthah uttered all his words before the Lord in Mizpeh - This phrase designates the presence of the tabernacle, or the ark, or of the high priest with Urim and Thummim Jdg 20:26; Jdg 21:2; Jos 18:8; Sa1 21:7. The high priest waited upon Jephthah with the ephod, and possibly the ark, at his own house (see Jdg 20:18 here). A trace of Jephthah's claim to unite all Israel under his dominion is found in Jdg 12:2, and breathes through his whole message to the king of the Ammonites. See Jdg 11:12, Jdg 11:15, Jdg 11:23, Jdg 11:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: head: Jdg 11:8
uttered: Sa1 23:9-12; Kg1 3:7-9; Co2 3:5; Jam 1:5, Jam 1:17
Jephthah uttered: That is, upon his elevation, he immediately retired to his devotion, and in prayer spread the whole matter before God, both his choice to the office, and his execution of the office, as one that had his eye ever toward the Lord, and would do nothing without him; that leaned not to his own understanding or courage, but depended on the Almighty God, and his favour. This is an ensample worthy of universal imitation; in All Our Ways, whether great or apparently subordinate, let us acknowledge God and seek his direction. So shall we make our way prosperous, and obtain that peace which passeth all understanding. Jephthah opened his campaign with prayer.
before: Jdg 10:17, Jdg 20:1; Sa1 10:17, Sa1 11:15
Mizpeh: This Mizpeh was east of Jordan in the mountains of Gilead (Gen 31:49); and hence called Mizpeh of Gilead (Jdg 11:29), to distinguish it from another place of the same name, west of Jordan, in the tribe of Judah. Jos 15:38
Carl Friedrich Keil and Franz Delitzsch
11:11
Then Jephthah went with the elders of Gilead, "and the people (i.e., the inhabitants of Gilead) made him head and captain, and Jephthah spoke all his words before Jehovah at Mizpeh:" i.e., he repeated in a solemn assembly of the people, before God at Mizpeh, the conditions and obligations under which he would accept the honour conferred upon him. "Before Jehovah" does not necessarily presuppose the presence of the ark at Mizpeh; nor can we possibly assume this, since the war was resolved upon primarily by the eastern tribes alone, and they had no ark at all. It merely affirms that Jephthah performed this act, looking up to God, the omnipresent head of Israel. Still less do the words warrant the assumption that there was an altar in Mizpeh, and that sacrifices were offered to confirm the treaty, of which there is not the slightest indication in the text. "'Before Jehovah' implies nothing more than that Jephthah confirmed all his words by an oath" (Hengstenberg, Diss. ii. pp. 35, 36).
John Gill
11:11 Then Jephthah went with the elders of Israel,.... From the land of Tob into the land of Gilead, his native country:
and the people made him head and captain over them; ratified and confirmed what the elders had promised, and by a general unanimous vote appointed him both to be the captain of their forces, and to be the chief ruler and governor of them. And this they did, though he was the son of an harlot; and according to the law in Deut 23:2, such an one was not to be a civil magistrate; but this was a case of necessity, and in which, no doubt, they were directed by the Lord, who could dispense with his own law: besides, they had come to such an agreement before they had pitched on any particular person, that who should begin to fight with the children of Ammon should be head over all the inhabitants of Gilead so that they were obliged to it by their vote and decree, when they assembled at Mizpeh, where it is probable they consulted the Lord, and acted under his direction, Judg 10:17 and where this was confirmed, as seems from the following clause:
and Jephthah uttered all his words before the Lord in Mizpeh; where the congregation of Israel were assembled, and in which the Shechinah, or divine Majesty, dwelt, as is observed by Jarchi and Kimchi, and not Mizpeh in Josh 11:3, as the latter says, but this was on the other side Jordan, in the land of Gilead; however, as it was a solemn meeting, the Lord was there, and, as in his presence, Jephthah rehearsed all that passed between him and the elders of Gilead; and, no doubt, in prayer to God, desired he would signify his approbation and ratification of their agreement, and would give him success in his undertakings against the children of Ammon.
John Wesley
11:11 All his words - Or, all his matters, the whole business. Before the Lord - That is, before the public congregation, wherewith God was usually, and then especially present.
11:1211:12: Եւ առաքեաց Յեփթայէ հրեշտա՛կս առ թագաւոր որդւոցն Ամոնայ՝ եւ ասէ. Զի՞ կայ իմ եւ քո, զի եկեա՛լ ես առ իս պատերազմել յերկրի մերում[2606]։ [2606] Յօրինակին. Հրեշտակ՝ առ թագաւոր։ Ոմանք. Առ որդիսն Ամոնայ եւ առ թագաւորն իւրեանց եւ ասէ... յերկրի իմում։
12. Յեփթայէն ամոնացիների թագաւորի մօտ պատգամաւորներ ուղարկեց եւ ասաց. «Դու ինձ հետ ի՞նչ գործ ունես, որ եկել ես ինձ մօտ պատերազմելու իմ երկրում»:
12 Յեփթայէն Ամմոնին որդիներուն թագաւորին պատգամաւորներ ղրկեց՝ ըսելով. «Դուն ինծի հետ ի՞նչ բան ունիս, որ ինծի եկար իմ երկրիս մէջ պատերազմ ընելու համար»։
Եւ առաքեաց Յեփթայէ հրեշտակս առ թագաւոր որդւոցն Ամոնայ եւ ասէ. Զի՞ կայ իմ եւ քո, զի եկեալ ես առ իս պատերազմել յերկրի իմում:

11:12: Եւ առաքեաց Յեփթայէ հրեշտա՛կս առ թագաւոր որդւոցն Ամոնայ՝ եւ ասէ. Զի՞ կայ իմ եւ քո, զի եկեա՛լ ես առ իս պատերազմել յերկրի մերում[2606]։
[2606] Յօրինակին. Հրեշտակ՝ առ թագաւոր։ Ոմանք. Առ որդիսն Ամոնայ եւ առ թագաւորն իւրեանց եւ ասէ... յերկրի իմում։
12. Յեփթայէն ամոնացիների թագաւորի մօտ պատգամաւորներ ուղարկեց եւ ասաց. «Դու ինձ հետ ի՞նչ գործ ունես, որ եկել ես ինձ մօտ պատերազմելու իմ երկրում»:
12 Յեփթայէն Ամմոնին որդիներուն թագաւորին պատգամաւորներ ղրկեց՝ ըսելով. «Դուն ինծի հետ ի՞նչ բան ունիս, որ ինծի եկար իմ երկրիս մէջ պատերազմ ընելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1211:12: И послал Иеффай послов к царю Аммонитскому сказать: что тебе до меня, что ты пришел ко мне воевать на земле моей?
11:13 καὶ και and; even εἶπεν επω say; speak βασιλεὺς βασιλευς monarch; king υἱῶν υιος son Αμμων αμμων to; toward τοὺς ο the ἀγγέλους αγγελος messenger Ιεφθαε ιεφθαε Iephthae; Iefthae ὅτι οτι since; that ἔλαβεν λαμβανω take; get Ισραηλ ισραηλ.1 Israel τὴν ο the γῆν γη earth; land μου μου of me; mine ἐν εν in τῷ ο the ἀναβαίνειν αναβαινω step up; ascend αὐτὸν αυτος he; him ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἀπὸ απο from; away Αρνων αρνων and; even ἕως εως till; until Ιαβοκ ιαβοκ and; even ἕως εως till; until τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis καὶ και and; even νῦν νυν now; present ἐπίστρεψον επιστρεφω turn around; return αὐτὰς αυτος he; him ἐν εν in εἰρήνῃ ειρηνη peace καὶ και and; even πορεύσομαι πορευομαι travel; go
11:12 וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send יִפְתָּח֙ yiftˌāḥ יִפְתָּח [judge] מַלְאָכִ֔ים malʔāḵˈîm מַלְאָךְ messenger אֶל־ ʔel- אֶל to מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king בְּנֵֽי־ bᵊnˈê- בֵּן son עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say מַה־ mah- מָה what לִּ֣י llˈî לְ to וָ wā וְ and לָ֔ךְ lˈāḵ לְ to כִּֽי־ kˈî- כִּי that בָ֥אתָ vˌāṯā בוא come אֵלַ֖י ʔēlˌay אֶל to לְ lᵊ לְ to הִלָּחֵ֥ם hillāḥˌēm לחם fight בְּ bᵊ בְּ in אַרְצִֽי׃ ʔarṣˈî אֶרֶץ earth
11:12. et misit nuntios ad regem filiorum Ammon qui ex persona sua dicerent quid mihi et tibi est quia venisti contra me ut vastares terram meamAnd he sent messengers to the king of the children of Ammon, to say in his name: What hast thou to do with me, that thou art come against me, to waste my land?
12. And Jephthah sent messengers unto the king of the children of Ammon, saying, What hast thou to do with me, that thou art come unto me to fight against my land?
11:12. And he sent messengers to the king of the sons of Ammon, who said on his behalf, “What is there between you and me, that you would approach against me, so that you might lay waste to my land?”
11:12. And Jephthah sent messengers unto the king of the children of Ammon, saying, What hast thou to do with me, that thou art come against me to fight in my land?
And Jephthah sent messengers unto the king of the children of Ammon, saying, What hast thou to do with me, that thou art come against me to fight in my land:

11:12: И послал Иеффай послов к царю Аммонитскому сказать: что тебе до меня, что ты пришел ко мне воевать на земле моей?
11:13
καὶ και and; even
εἶπεν επω say; speak
βασιλεὺς βασιλευς monarch; king
υἱῶν υιος son
Αμμων αμμων to; toward
τοὺς ο the
ἀγγέλους αγγελος messenger
Ιεφθαε ιεφθαε Iephthae; Iefthae
ὅτι οτι since; that
ἔλαβεν λαμβανω take; get
Ισραηλ ισραηλ.1 Israel
τὴν ο the
γῆν γη earth; land
μου μου of me; mine
ἐν εν in
τῷ ο the
ἀναβαίνειν αναβαινω step up; ascend
αὐτὸν αυτος he; him
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἀπὸ απο from; away
Αρνων αρνων and; even
ἕως εως till; until
Ιαβοκ ιαβοκ and; even
ἕως εως till; until
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
καὶ και and; even
νῦν νυν now; present
ἐπίστρεψον επιστρεφω turn around; return
αὐτὰς αυτος he; him
ἐν εν in
εἰρήνῃ ειρηνη peace
καὶ και and; even
πορεύσομαι πορευομαι travel; go
11:12
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
יִפְתָּח֙ yiftˌāḥ יִפְתָּח [judge]
מַלְאָכִ֔ים malʔāḵˈîm מַלְאָךְ messenger
אֶל־ ʔel- אֶל to
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
בְּנֵֽי־ bᵊnˈê- בֵּן son
עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
מַה־ mah- מָה what
לִּ֣י llˈî לְ to
וָ וְ and
לָ֔ךְ lˈāḵ לְ to
כִּֽי־ kˈî- כִּי that
בָ֥אתָ vˌāṯā בוא come
אֵלַ֖י ʔēlˌay אֶל to
לְ lᵊ לְ to
הִלָּחֵ֥ם hillāḥˌēm לחם fight
בְּ bᵊ בְּ in
אַרְצִֽי׃ ʔarṣˈî אֶרֶץ earth
11:12. et misit nuntios ad regem filiorum Ammon qui ex persona sua dicerent quid mihi et tibi est quia venisti contra me ut vastares terram meam
And he sent messengers to the king of the children of Ammon, to say in his name: What hast thou to do with me, that thou art come against me, to waste my land?
11:12. And he sent messengers to the king of the sons of Ammon, who said on his behalf, “What is there between you and me, that you would approach against me, so that you might lay waste to my land?”
11:12. And Jephthah sent messengers unto the king of the children of Ammon, saying, What hast thou to do with me, that thou art come against me to fight in my land?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-28: Перед началом военных действий Иеффай вел переговоры с аммонитским царем относительно прав израильтян на владение заиорданской областью, часть которой была занята аммонитянами. Во время этих переговоров в общих чертах была воспроизведена история завоевания заиорданской области при Моисее (ср. Чис. XX:14, 17; XXI:13, 21, 24; Втор. II:19). Xамос, которого Иеффай называет племенным богом аммонитян (ст. 24), был в то же время племенным богом моавитян, как это ясно из 3: Цар. XI:7; 4: Цар. XXIII:13: и надписи моавитского царя Меши (из IX в.) , но почитался одинаково и родственными для моавитян аммонитянами.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The War with the Ammonites. B. C. 1143.

12 And Jephthah sent messengers unto the king of the children of Ammon, saying, What hast thou to do with me, that thou art come against me to fight in my land? 13 And the king of the children of Ammon answered unto the messengers of Jephthah, Because Israel took away my land, when they came up out of Egypt, from Arnon even unto Jabbok, and unto Jordan: now therefore restore those lands again peaceably. 14 And Jephthah sent messengers again unto the king of the children of Ammon: 15 And said unto him, Thus saith Jephthah, Israel took not away the land of Moab, nor the land of the children of Ammon: 16 But when Israel came up from Egypt, and walked through the wilderness unto the Red sea, and came to Kadesh; 17 Then Israel sent messengers unto the king of Edom, saying, Let me, I pray thee, pass through thy land: but the king of Edom would not hearken thereto. And in like manner they sent unto the king of Moab: but he would not consent: and Israel abode in Kadesh. 18 Then they went along through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and pitched on the other side of Arnon, but came not within the border of Moab: for Arnon was the border of Moab. 19 And Israel sent messengers unto Sihon king of the Amorites, the king of Heshbon; and Israel said unto him, Let us pass, we pray thee, through thy land into my place. 20 But Sihon trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel. 21 And the LORD God of Israel delivered Sihon and all his people into the hand of Israel, and they smote them: so Israel possessed all the land of the Amorites, the inhabitants of that country. 22 And they possessed all the coasts of the Amorites, from Arnon even unto Jabbok, and from the wilderness even unto Jordan. 23 So now the LORD God of Israel hath dispossessed the Amorites from before his people Israel, and shouldest thou possess it? 24 Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever the LORD our God shall drive out from before us, them will we possess. 25 And now art thou any thing better than Balak the son of Zippor, king of Moab? did he ever strive against Israel, or did he ever fight against them, 26 While Israel dwelt in Heshbon and her towns, and in Aroer and her towns, and in all the cities that be along by the coasts of Arnon, three hundred years? why therefore did ye not recover them within that time? 27 Wherefore I have not sinned against thee, but thou doest me wrong to war against me: the LORD the Judge be judge this day between the children of Israel and the children of Ammon. 28 Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him.
We have here the treaty between Jephthah, now judge of Israel, and the king of the Ammonites (who is not named), that the controversy between the two nations might, if possible, be accommodated without the effusion of blood.
I. Jephthah, as one having authority, sent to the king of Ammon, who in this war was the aggressor, to demand his reasons for invading the land of Israel: "Why hast thou come to fight against me in my land? v. 12. Had I come first into thy land to disturb thee in thy possession, this would have been reason enough for fighting against me, for how must force be repelled but by force? but what hast thou to do to come thus in a hostile manner into my land?" so he calls it, in the name both of God and Israel. Now this fair demand shows, 1. That Jephthah did not delight in war, though he was a mighty man of valour, but was willing to prevent it by a peaceable accommodation. If he could by reason persuade the invaders to retire, he would not compel them to do it by the sword. War should be the last remedy, not to be used till all other methods of ending matters in variance have been tried in vain, ratio ultima regum--the last resource of kings. This rule should be observed in going to law. The sword of justice, as well as the sword of war, must not be appealed to till the contending parties have first endeavoured by gentler means to understand one another, and to accommodate matters in variance, 1 Cor. vi. 1. 2. That Jephthah did delight inequity, and designed no other than to do justice. If the children of Ammon could convince him that Israel had done them wrong, he was ready to restore the rights of the Ammonites. If not, it was plain by their invasion that they did Israel wrong, and he was ready to maintain the rights of the Israelites. A sense of justice should guide and govern us in all our undertakings.
II. The king of the Ammonites now gives in his demand, which he should have published before he had invaded Israel, v. 13. His pretence is, "Israel took away my lands long since; now therefore restore those lands." We have reason to think the Ammonites, when they made this descent upon Israel, meant no other than to spoil and plunder the country, and enrich themselves with the prey, as they had done formerly under Eglon (ch. iii. 13) when no such demand as this was made, though the matter was then fresh; but when Jephthah demanded the cause of their quarrel, and they could not for shame own what was their true intent and meaning, some old musty records were searched, or some ancient traditions enquired into, and from them this reason was drawn to serve the present turn, for a colourable pretence of equity in the invasion. Even those that do the greatest wrong yet have such a conviction in their consciences of justice that they would seem to do right. Restore those lands. See upon what uncertain terms we hold our worldly possessions; what we think we have the surest hold of may be challenged from us, and wrested out of our hands. Those that have got to the heavenly Canaan need not fear having their titles questioned.
III. Jephthah gives in a very full and satisfactory answer to this demand, showing it to be altogether unjust and unreasonable, and that the Ammonites had no title to this country that lay between the rivers Arnon and Jabbok, now in the possession of the tribes of Reuben and Gad. As one very well versed in the history of his country, he shows,
1. That Israel never took any land away either from the Moabites or Ammonites. He puts them together because they were brethren, the children of Lot, near neighbours, and of united interests, having the same god, Chemosh, and perhaps sometimes the same king. The lands in question Israel took away, not from the Moabites or Ammonites (they had particular orders from God not to meddle with them nor any thing they had, Deut. ii. 9, 19, and religiously observed their orders), but they found them in the possession of Sihon king of the Amorites, and out of his hand they took them justly and honourably, as he will show afterwards. If the Amorites, before Israel came into that country, had taken these lands from the Moabites or Ammonites, as it should seem they had (Num. xxi. 26; Josh. xiii. 25), Israel was not concerned to enquire into that or answer for it. If the Ammonites had lost these lands and their title to them, the children of Israel were under no obligation to recover the possession for them. Their business was to conquer for themselves, not for other people. This is his first plea, "Not guilty of the trespass."
2. That they were so far from invading the property of any other nations than the devoted posterity of cursed Canaan (one of the branches of which the Amorites were, Gen. x. 16) that they would not so much as force a passage through the country either of the Edomites, the seed of Esau, or of the Moabites, the seed of Lot; but even after a very tedious march through the wilderness, with which they were sadly tired (v. 16), when the king of Edom first, and afterwards the king of Moab, denied them the courtesy of a way through their country (v. 17), rather than give them any offence or annoyance, weary as they were, they put themselves to the further fatigue of compassing both the land of Edom and that of Moab, and came not within the border of either, v. 18. Note, Those that behave themselves inoffensively may take the comfort of it, and plead it against those that charge them with injustice and wrong doing. Our righteousness will answer for us in time to come (Gen. xxx. 33) and will put to silence the ignorance of foolish men, 1 Pet. ii. 15.
3. That in that war in which they took this land out of the hands of Sihon king of the Amorites he was the aggressor, and not they, v. 19, 20. They sent a humble petition to him for leave to go through his land, willing to give him any security for their good behaviour in their march. "Let us pass (say they) unto our place, that is, to the land of Canaan, which is the only place we call ours, and to which we are pressing forward, not designing a settlement here." But Sihon not only denied them this courtesy, as Edom and Moab had done (had he only done so, who knows but Israel might have gone about some other way?) but he mustered all his forces, and fought against Israel (v. 20), not only shut them out of his own land, but would have cut them off from the face of the earth (Num. xxi. 23, 24), aimed at nothing less than their ruin, v. 20. Israel therefore, in their war with him, stood in their own just and necessary defence, and therefore, having routed his army, might justly, in further revenge of the injury, seize his country as forfeited. Thus Israel came to the possession of this country, and doubted not to make good their title to it; and it is very unreasonable for the Ammonites to question their title, for the Amorites were the inhabitants of that country, and it was purely their land and their coasts that the Israelites then made themselves masters of, v. 21, 22.
4. He pleads a grant from the crown, and claims under that, v. 23, 24. It was not Israel (they were fatigued with their long march, and were not fit for action so soon), but it was the Lord God of Israel, who is King of nations, whose the earth is and the fulness thereof, he it was that dispossessed the Amorites and planted Israel in their room. God gave them the land by an express and particular conveyance, such as vested the title in them, which they might make good against all the world. Deut. ii. 24, I have given into thy hand Sihon and his land; he gave it to them, by giving them a complete victory over the present occupants, notwithstanding the great disadvantages they were under. "Can you think that God gave it to us in such an extraordinary manner with design that we should return it to the Moabites or Ammonites again? No, we put a higher value upon God's favours than to part with them so easily." To corroborate this plea, he urges an argument ad hominem--directed to the man: Wilt not thou possess that which Chemosh thy god giveth thee? He not only appeals to the common resolutions of men to hold their own against all the world, but to the common religion of the nations, which, they thought, obliged them to make much of that which their gods gave them. Not that Jephthah thought Chemosh a god, only he is thy god, and the worshippers even of those dunghill deities that could do neither good nor evil yet thought themselves beholden to them for all they had (Hos. ii. 12, These are my rewards which my lovers have given me; and see Judg. xvi. 24) and made this a reason why they would hold it fast, that their gods gave it to them. "This thou thinkest a good title, and shall not we?" The Ammonites had dispossessed those that dwelt in their land before them; they thought they did it by the help of Chemosh their god, but really it was Jehovah the God of Israel that did it for them, as is expressly said, Deut. ii. 19, 21. "Now," says Jephthah, "we have as good a title to our country as you have to yours." Note, One instance of the honour and respect we owe to God, as our God, is rightly to possess that which he gives us to possess, receive it from him, use it for him, keep it for his sake, and part with it when he calls for it. He has given it to us to possess, not to enjoy. He himself only must be enjoyed.
5. He pleads prescription. (1.) Their title had not been disputed when they first entered upon it, v. 25. "Balak who was then king of Moab, from whom the greatest part of these lands had been taken by the Amorites, and who was most concerned and best able to oppose us, if he had had any thing to object against our settlement there, yet sat still, and never offered to strive against Israel." He knew that for his own part he had fairly lost it to the Amorites and was not able to recover it, and could not but acknowledge that Israel had fairly won it of the Amorites, and therefore all his care was to secure what was left: he never pretended a title to what was lost. See Num. xxii. 2, 3. "He then acquiesced in God's way of disposing of kingdoms, and wilt not thou now?" (2.) Their possession had never yet been disturbed, v. 26. He pleads that they had kept this country as their own now about 300 years, and the Ammonites in all that time had never attempted to take it from them, no, not when they had it in their power to oppress them, ch. iii. 13, 14. So that, supposing their title had not been clear at the first (which yet he had proved it was), yet, no claim having been made for so many generations, the entry of the children of Ammon, without doubt, was barred for ever. A title so long unquestioned shall be presumed unquestionable.
6. By these arguments Jephthah justifies himself and his own cause ("I have not sinned against thee in taking or keeping what I have no right to; if I had, I would instantly make restitution" ), and condemns the Ammonites: "Thou doest me wrong to war against me, and must expect to speed accordingly," v. 27. It seems to me an evidence that the children of Israel, in the days of their prosperity and power (for some such days they had in the times of the judges) had conducted themselves very inoffensively to all their neighbours and had not been vexatious or oppressing to them (either by way of reprisal or under colour of propagating their religion), that the king of the Ammonites, when he would seek an occasion of quarrelling with them, was forced to look 300 years back for a pretence. It becomes the people of God thus to be blameless and harmless, and without rebuke.
7. For the deciding of the controversy, he puts himself upon God and his sword, and the king of Ammon joins issue with him (v. 27, 28): The Lord the Judge be judge this day. With this solemn reference of the matter to the Judge of heaven and earth he designs either to deter the Ammonites from proceeding and oblige them to retire, when they saw the right of the cause was against them, or to justify himself in subduing them if they should go on. Note, War is an appeal to heaven, to God the Judge of all, to whom the issues of it belong. If doubtful rights be disputed, he is hereby requested to determine them. If manifest rights be invaded or denied, he is hereby applied to for the vindicating of what is just and the punishing of wrong. As the sword of justice was made for lawless and disobedient persons (1 Tim. i. 9), so was the sword of war made for lawless and disobedient princes and nations. In war therefore the eye must be ever up to God, and it must always be thought a dangerous thing to desire or expect that God should patronise unrighteousness.
Neither Jephthah's apology, nor his appeal, wrought upon the king of the children of Ammon; they had found the sweets of the spoil of Israel, in the eighteen years wherein they had oppressed them (ch. x. 8), and hoped now to make themselves masters of the tree with the fruit of which they had so often enriched themselves. He hearkened not to the words of Jephthah, his heart being hardened to his destruction.
Adam Clarke: Commentary on the Bible - 1831
11:12: Jepthah sent messengers - He wished the Ammonites to explain their own motives for undertaking a war against Israel; as then the justice of his cause would appear more forcibly to the people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: sent messengers: In this Jephthah acted in accordance with the law of Moses; and hence the justice of his cause would appear more forcibly to the people. Num 20:14, Num 21:21; Deu 2:26, Deu 20:10, Deu 20:11; Pro 25:8, Pro 25:9; Mat 18:15, Mat 18:16
What hast: Kg2 14:8-12
Carl Friedrich Keil and Franz Delitzsch
11:12
Jephthah's Negotiations with the King of the Ammonites. - Judg 11:12. Before Jephthah took the sword, he sent messengers to the king of the Ammonites, to make complaints to him of his invasion of the land of the Israelites. "What have we to do with one another ('what to me and thee?' see Josh 22:24; 2Kings 16:10), that thou hast come to me to fight against my land?" Jephthah's ambassadors speak in the name of the nation; hence the singulars "me" and "my land."
Judg 11:13
The king of the Ammonites replied, that when Israel came up out of Egypt, they had taken away his land from the Arnon to the Jabbok (on the north), and to the Jordan (on the west), and demanded that they should now restore these lands in peace. The plural אתהן (them) refers ad sensum to the cities and places in the land in question. The claim raised by the king of the Ammonites has one feature in it, which appears to have a certain colour of justice. The Israelites, it is true, had only made war upon the two kings of the Amorites, Sihon and Og, and defeated them, and taken possession of their kingdoms and occupied them, without attacking the Ammonites and Moabites and Edomites, because God had forbidden their attacking these nations (Deut 2:5, Deut 2:9,Deut 2:19); but one portion of the territory of Sihon had formerly been Moabitish and Ammonitish property, and had been conquered by the Amorites and occupied by them. According to Num 21:26, Sihon had made war upon the previous king of Moab, and taken away all his land as far as the Arnon (see the comm. on this passage). And although it is not expressly stated in the Pentateuch that Sihon had extended his conquests beyond Moabitis into the land of the Ammonites, which was situated to the east of Moab, and had taken a portion of it from them, this is pretty clearly indicated in Josh 13:25, since, according to that passage, the tribe of Gad received in addition to Jaezer and all the towns of Gilead, half the land of the children of Ammon, namely, the land to the east of Gilead, on the western side of the upper Jabbok (Nahr Ammn: see at Josh 13:26).
(Note: The explanation which Masius gives of this passage (Eatenus moao sursum in Galaaditidem exporrectam jacuisse Gaditarum haereditatem, quatenus dimidia Ammonitarum ditio Galaaditidem ab oriente ambiebat) is not sufficiently in keeping with the words, and too unnatural, to be regarded as correct, as it is by Reland (Pal. ill. p. 105) and Hengstenberg (Dissertations on the Pentateuch, ii. p. 29); and the reasons assigned by Masius, viz., "that the Israelites were prohibited from occupying the land of the Ammonites," and "the Ammonites are not mentioned in Num 21:26," are too weak to establish anything. The latter is an argumentum e silentio, which loses all significance when we bear in mind, that even the allusion to the land of the Moabites in Num 21:26 is only occasioned by the prominence given to Heshbon, and the poetical saying founded upon its fall. But the prohibition against taking the land of the Ammonites from them had just as much force in relation to the land of the Moabites, and simply referred to such land as these tribes still possessed in the time of Moses, and not to that which the Amorites had taken from them.)
Judg 11:14-15
Jephthah then sent ambassadors again to explain to him the true state of the case, namely, that Israel had neither taken away the land of Moab nor the land of the Ammonites. As a proof of this, Jephthah adduced the leading facts connected with the journey of the Israelites through the desert of Arabia to Canaan, by which this assertion was confirmed, in exact agreement with the accounts of the Pentateuch respecting the matter in dispute.
Judg 11:16-18
On leaving Egypt, Israel passed through the desert to the Red Sea, and came to Kadesh (Num 20:1). They then sent messengers to the king of Edom, to obtain permission to pass through his land; and this the king of Edom refused (Num 20:14-21). They also sent to the king of Moab, who sent back a similar refusal. The embassy to the king of Moab is not mentioned in the Pentateuch, as it had no direct bearing upon the further course of the Israelites (see Pentateuch, p. 741, note 1). "And Israel abode in Kadesh" (word for word, as in Num 20:1), and "then passed through the desert," namely to Mount Hor, then down the Arabah to the Red Sea, and still farther past Oboth to Ijje-abarim in the desert (Num 20:22-21:11). In this way they went round the land of Edom and the land of Moab (יסב, like סבב in Num 21:4); and came from the east to the land of Moab (i.e., along the eastern boundary, for Ijje-abarim was situated there, according to Num 21:11); and encamped on the other side of the Arnon (Num 21:13), i.e., on the upper course of the Arnon where it still flows through the desert (see Pent. p. 749). On this march, therefore, they did not enter the territory of Moab, as the Arnon formed the boundary of Moab, i.e., the boundary between Moab and the territory of the Amorites (Num 21:13).
Judg 11:19-22
Judg 11:19-22 are almost verbatim the same as Num 21:21-25. Israel then sent messengers to Sihon the king of the Amorites at Heshbon, to ask permission to pass through his land. "Into my place," i.e., into the land of Canaan, that Jehovah has appointed for me. But Sihon "trusted not Israel to pass through his land," i.e., he did not trust to the assurance of Israel that they only wanted to pass peaceably through his land, but supposed the petition to cover an intention to take forcible possession of it. (In Num 21:23 we have נתן לא instead of האמין לא.) He did not confine himself, therefore, to a refusal of the permission they asked for, but collected his men of war, and marched against the Israelites to the desert as far as Jahza, on the east of Medeba and Dibon (see at Num 21:23), and fought with them. But he was defeated, and lost all his land, from the Arnon (Mojeb) on the south to the Jabbok (Zerka) on the north, and from the desert on the east to the Jordan on the west, of which the Israelites took possession.
Judg 11:23-24
From these facts Jephthah drew this simple but indisputable conclusion: "Jehovah the God of Israel has rooted out the Amorites before His people Israel, and thou wilt take possession of it (viz., the land of the Amorites)." The suffix to תּירשׁנּוּ refers to האמרי, the Amorites, i.e., their land. The construction of ירשׁ with the accusative of the people (as in Deut 2:12, Deut 2:21-22; Deut 9:1) may be explained on the simple ground, that in order to take possession of a country, it is necessary first of all to get the holders of it into your power. Jephthah then proved still further how unwarrantable the claim of the king of the Ammonites was, and said to him (Judg 11:24), "Is it not the fact (הלא, nonne), that what thy god Chemosh gives thee for a possession, of that thou takest possession; and all that Jehovah makes ownerless before us, of that we take possession?" - an appeal the validity of which could not be disputed. For Chemosh, see at Num 21:29. The verb הורישׁ combines the three meanings: to drive out of a possession, to deprive of a possessor, and to give for a possession; inasmuch as it is impossible to give a land for a possession without driving away or exterminating its former possessor.
Judg 11:25-26
But not contenting himself with this conclusive deduction, Jephthah endeavoured to remove the lost appearance of right from the king's claim by a second and equally conclusive argument. "And now art thou better than Balak son of Zippor, the king of Moab? Did he strive (רוב, inf. abs. of ריב or רוּב) with Israel, or did he fight against them?" By the repetition of ועתּה (Judg 11:25, cf. Judg 11:23), the new argument is attached to the previous one, as a second deduction from the facts already described. Balak, the king of the Moabites, had indeed bribed Balaam to destroy Israel by his curses; but he did so not so much with the intention of depriving them of the territory of the Amorites which they had conquered, as from the fear that the powerful Israelites might also conquer his still remaining kingdom. Balak had neither made war upon Israel on account of the territory which they had conquered from the Amorites, nor had he put forward any claim to it as his own property, which he certainly might have done with some appearance of justice, as a large portion of it had formerly belonged to the Moabites (see Num 21:26 and the comm. on this passage). If therefore Balak the king of the Moabites never thought of looking upon this land as being still his property, or of asking it back from the Israelites, the king of the Ammonites had no right whatever to lay claim to the land of Gilead as belonging to him, or to take it away from the Israelites by force, especially after the lapse of 300 years. "As Israel dwells in Heshbon, ... and in all the cities by the side of the Arnon for three hundred years, why have ye not taken away (these towns and lands) within that time" (i.e., during these 300 years)? If the Ammonites had had any right to it, they ought to have asserted their claim in Moses' time. It was much too late now, after the expiration of 300 years. For "if no prescriptive right is to be admitted, on account of length of time, and if long possession gives no title, nothing would ever be held in safety by any people, and there would be no end to wars and dissension" (Clericus). On Heshbon and its daughters, see at Num 21:25. Aror (ערעור, another form for ערער, or possibly only a copyist's error) is Aror of Gad, before Rabbah (Josh 13:25), and is to be sought for in the Wady Nahr Ammn, on the north-east of Ammn (see at Josh. l. c.), not Aror of Reuben, on the border of the valley of Arnon (Num 32:34; Deut 2:36; Deut 4:48; Josh 12:2; Josh 13:9). This is evident from the fact, that it is distinguished from "all the cities on the side (ידי על, see at Num 34:3) of the Arnon," which included Aror of Reuben. Aror of Gad, with its daughter towns, was probably Ammonitish territory before the time of Sihon. On the 300 years, a round number that comes very near the reality, see the Chronol. p. 285.
Judg 11:27
After Jephthah had adduced all that could be said, to prove that the Israelites were the rightful possessors of the land of Gilead,
(Note: "Jephthah urged everything that could be pleaded in support of their prescriptive right: possession, length of time, the right of conquest, and undisputed occupation." - Rosenmller.)
he closed with these words: "I (i.e., Israel, whose cause Jephthah was pleading) have not sinned against thee, but thou doest me wrong in that thou makest war against me. Let Jehovah the Judge be judge this day (now) between the children of Israel and the children of Ammon." God should decide between the two nations, by giving the victory in war to the side whose cause was the just one.
Judg 11:28
But the king of the Ammonites did not hearken to the words of Jephthah "which he had sent to him," i.e., had instructed his messengers to address to him; so that it was necessary that Jehovah should decide for Israel in battle.
John Gill
11:12 And Jephthah sent messengers unto the king of the children of Ammon,.... Being now declared chief and sole governor of the tribes on the other side Jordan, he acted in character, and as such sent messengers to the king of the Ammonites, to know the reason of his invading the land that belonged to Israel, being desirous of adjusting things in an amicable way, and to prevent the shedding of blood; in which he behaved as a good man, and not at all inconsistent with a man of valour and courage:
saying, what hast thou to do with me; to invade my land, and disturb my people, what have I or they done to give occasion for it?
that thou art come against me to fight in my land? he speaks in the language of a governor, and as a man of spirit concerned for the good of his country, and determined to defend the rights and liberties of it.
John Wesley
11:12 Messengers - That is, ambassadors, to prevent blood - shed, that so the Israelites might be acquitted before God and men, from all the sad consequences of this war; herein he shewed great prudence, and no less piety. What hast thou, &c. - What reasonable cause hast thou for this invasion? In my land - He speaks this in the name of all the people.
Robert Jamieson, A. R. Fausset and David Brown
11:12 HIS EMBASSY TO THE KING OF AMMON. (Jdg. 11:12-28)
Jephthah sent messengers unto the king of the children of Ammon--This first act in his judicial capacity reflects the highest credit on his character for prudence and moderation, justice and humanity. The bravest officers have always been averse to war; so Jephthah, whose courage was indisputable, resolved not only to make it clearly appear that hostilities were forced upon him, but to try measures for avoiding, if possible, an appeal to arms: and in pursuing such a course he was acting as became a leader in Israel (Deut 20:10-18).
11:1311:13: Եւ ասէ արքայ որդւոցն Ամոնայ ցհրեշտակսն Յեփթայեայ. Ընդէ՞ր ա՛ռ Իսրայէլ զերկիր իմ յելանել իւրում յԵգիպտոսէ՝ յԱռնոնա՛յ մինչեւ ցԱրբոկ եւ մինչեւ ցՅորդանան. եւ արդ՝ դարձո՛ զնա առ իս խաղաղութեամբ՝ եւ գնացից։ Եւ դարձա՛ն հրեշտակքն առ Յեփթայէ[2607]։ [2607] Ոմանք. ՅԱռնոնայ մինչեւ ցՅաբոկ։
13. Ամոնացիների թագաւորը Յեփթայէի պատգամաւորներին ասաց. «Ինչո՞ւ Իսրայէլը գրաւեց իմ երկիրը Եգիպտոսից դուրս գալու ժամանակ՝ Առնոնից մինչեւ Յաբոկ եւ մինչեւ Յորդանան գետը: Հիմա խաղաղութեամբ այն վերադարձրո՛ւ ինձ, եւ ես կը գնամ»: Պատգամաւորները վերադարձան Յեփթայէի մօտ:
13 Եւ Ամմոնին որդիներուն թագաւորը Յեփթայէին պատգամաւորներուն ըսաւ. «Որովհետեւ Իսրայէլ Եգիպտոսէն ելած ատենը Առնոնէն մինչեւ Յաբոկ ու մինչեւ Յորդանան իմ երկիրս առաւ։ Հիմա զանիկա խաղաղութեամբ ետ դարձուր»։
Եւ ասէ արքայ որդւոցն Ամոնայ ցհրեշտակսն Յեփթայեայ. [197]Ընդէ՞ր ա՛ռ Իսրայէլ զերկիր իմ յելանել իւրում յԵգիպտոսէ` յԱռնոնայ մինչեւ ցՅաբոկ եւ մինչեւ ցՅորդանան. եւ արդ դարձո զնա առ իս խաղաղութեամբ [198]եւ գնացից: Եւ դարձան հրեշտակքն առ Յեփթայէ:

11:13: Եւ ասէ արքայ որդւոցն Ամոնայ ցհրեշտակսն Յեփթայեայ. Ընդէ՞ր ա՛ռ Իսրայէլ զերկիր իմ յելանել իւրում յԵգիպտոսէ՝ յԱռնոնա՛յ մինչեւ ցԱրբոկ եւ մինչեւ ցՅորդանան. եւ արդ՝ դարձո՛ զնա առ իս խաղաղութեամբ՝ եւ գնացից։ Եւ դարձա՛ն հրեշտակքն առ Յեփթայէ[2607]։
[2607] Ոմանք. ՅԱռնոնայ մինչեւ ցՅաբոկ։
13. Ամոնացիների թագաւորը Յեփթայէի պատգամաւորներին ասաց. «Ինչո՞ւ Իսրայէլը գրաւեց իմ երկիրը Եգիպտոսից դուրս գալու ժամանակ՝ Առնոնից մինչեւ Յաբոկ եւ մինչեւ Յորդանան գետը: Հիմա խաղաղութեամբ այն վերադարձրո՛ւ ինձ, եւ ես կը գնամ»: Պատգամաւորները վերադարձան Յեփթայէի մօտ:
13 Եւ Ամմոնին որդիներուն թագաւորը Յեփթայէին պատգամաւորներուն ըսաւ. «Որովհետեւ Իսրայէլ Եգիպտոսէն ելած ատենը Առնոնէն մինչեւ Յաբոկ ու մինչեւ Յորդանան իմ երկիրս առաւ։ Հիմա զանիկա խաղաղութեամբ ետ դարձուր»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1311:13: Царь Аммонитский сказал послам Иеффая: Израиль, когда шел из Египта, взял землю мою от Арнона до Иавока и Иордана; итак возврати мне ее с миром [и я отступлю].
11:14 καὶ και and; even προσέθηκεν προστιθημι add; continue ἔτι ετι yet; still Ιεφθαε ιεφθαε Iephthae; Iefthae καὶ και and; even ἀπέστειλεν αποστελλω send off / away ἀγγέλους αγγελος messenger πρὸς προς to; toward βασιλέα βασιλευς monarch; king υἱῶν υιος son Αμμων αμμων Ammōn; Ammon
11:13 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say מֶ֨לֶךְ mˌeleḵ מֶלֶךְ king בְּנֵי־ bᵊnê- בֵּן son עַמֹּ֜ון ʕammˈôn עַמֹּון Ammon אֶל־ ʔel- אֶל to מַלְאֲכֵ֣י malʔᵃḵˈê מַלְאָךְ messenger יִפְתָּ֗ח yiftˈāḥ יִפְתָּח [judge] כִּֽי־ kˈî- כִּי that לָקַ֨ח lāqˌaḥ לקח take יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] אַרְצִי֙ ʔarṣˌî אֶרֶץ earth בַּ ba בְּ in עֲלֹותֹ֣ו ʕᵃlôṯˈô עלה ascend מִ mi מִן from מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt מֵ mē מִן from אַרְנֹ֥ון ʔarnˌôn אַרְנֹון Arnon וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto הַ ha הַ the יַּבֹּ֖ק yyabbˌōq יַבֹּק Jabbok וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto הַ ha הַ the יַּרְדֵּ֑ן yyardˈēn יַרְדֵּן Jordan וְ wᵊ וְ and עַתָּ֕ה ʕattˈā עַתָּה now הָשִׁ֥יבָה hāšˌîvā שׁוב return אֶתְהֶ֖ן ʔeṯhˌen אֵת [object marker] בְּ bᵊ בְּ in שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
11:13. quibus ille respondit quia tulit Israhel terram meam quando ascendit de Aegypto a finibus Arnon usque Iaboc atque Iordanem nunc igitur cum pace redde mihi eamAnd he answered them: Because Israel took away my land, when he came up out of Egypt, from the confines of the Arnon unto the Jaboc and the Jordan: now, therefore, restore the same peaceably to me.
13. And the king of the children of Ammon answered unto the messengers of Jephthah, Because Israel took away my land, when he came up out of Egypt, from Arnon even unto Jabbok, and unto Jordan: now therefore restore those again peaceably.
11:13. And he responded to them, “It is because Israel took my land, when he ascended from Egypt, from the parts of Arnon, as far as the Jabbok and the Jordan. Now therefore, restore these to me with peace.”
11:13. And the king of the children of Ammon answered unto the messengers of Jephthah, Because Israel took away my land, when they came up out of Egypt, from Arnon even unto Jabbok, and unto Jordan: now therefore restore those [lands] again peaceably.
And the king of the children of Ammon answered unto the messengers of Jephthah, Because Israel took away my land, when they came up out of Egypt, from Arnon even unto Jabbok, and unto Jordan: now therefore restore those [lands] again peaceably:

11:13: Царь Аммонитский сказал послам Иеффая: Израиль, когда шел из Египта, взял землю мою от Арнона до Иавока и Иордана; итак возврати мне ее с миром [и я отступлю].
11:14
καὶ και and; even
προσέθηκεν προστιθημι add; continue
ἔτι ετι yet; still
Ιεφθαε ιεφθαε Iephthae; Iefthae
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ἀγγέλους αγγελος messenger
πρὸς προς to; toward
βασιλέα βασιλευς monarch; king
υἱῶν υιος son
Αμμων αμμων Ammōn; Ammon
11:13
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
מֶ֨לֶךְ mˌeleḵ מֶלֶךְ king
בְּנֵי־ bᵊnê- בֵּן son
עַמֹּ֜ון ʕammˈôn עַמֹּון Ammon
אֶל־ ʔel- אֶל to
מַלְאֲכֵ֣י malʔᵃḵˈê מַלְאָךְ messenger
יִפְתָּ֗ח yiftˈāḥ יִפְתָּח [judge]
כִּֽי־ kˈî- כִּי that
לָקַ֨ח lāqˌaḥ לקח take
יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
אַרְצִי֙ ʔarṣˌî אֶרֶץ earth
בַּ ba בְּ in
עֲלֹותֹ֣ו ʕᵃlôṯˈô עלה ascend
מִ mi מִן from
מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt
מֵ מִן from
אַרְנֹ֥ון ʔarnˌôn אַרְנֹון Arnon
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יַּבֹּ֖ק yyabbˌōq יַבֹּק Jabbok
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יַּרְדֵּ֑ן yyardˈēn יַרְדֵּן Jordan
וְ wᵊ וְ and
עַתָּ֕ה ʕattˈā עַתָּה now
הָשִׁ֥יבָה hāšˌîvā שׁוב return
אֶתְהֶ֖ן ʔeṯhˌen אֵת [object marker]
בְּ bᵊ בְּ in
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
11:13. quibus ille respondit quia tulit Israhel terram meam quando ascendit de Aegypto a finibus Arnon usque Iaboc atque Iordanem nunc igitur cum pace redde mihi eam
And he answered them: Because Israel took away my land, when he came up out of Egypt, from the confines of the Arnon unto the Jaboc and the Jordan: now, therefore, restore the same peaceably to me.
11:13. And he responded to them, “It is because Israel took my land, when he ascended from Egypt, from the parts of Arnon, as far as the Jabbok and the Jordan. Now therefore, restore these to me with peace.”
11:13. And the king of the children of Ammon answered unto the messengers of Jephthah, Because Israel took away my land, when they came up out of Egypt, from Arnon even unto Jabbok, and unto Jordan: now therefore restore those [lands] again peaceably.
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Adam Clarke: Commentary on the Bible - 1831
11:13: From Arnon even unto Jabbok, and unto Jordan - That is, all the land that had formerly belonged to the Amorites, and to the Moabites, who it seems were confederates on this occasion.
Albert Barnes: Notes on the Bible - 1834
11:13: From Arnon even unto Jabbok ... - The land bounded by the Arnon on the south, by the Jabbok on the north, by the Jordan on the west, and by the wilderness on the east was, of old, the kingdom of Sihon, but then the territory of Reuben and Gad.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: Because Israel: Num 21:24-26; Pro 19:5, Pro 19:9
from Arnon: That is, all the land which had belonged to the Amorites and Moabites.
Jabbok: Gen 32:22; Deu 2:37, Deu 3:16
John Gill
11:13 And the king of the children of Ammon answered unto the messengers of Jephthah,.... Who this king of Ammon was is not said, however he returned an answer to Jephthah's messengers, which they brought to him, and it was to this purpose; that the reason of his invading the land, and bringing war into it, was:
because Israel took away my land when they came out of Egypt; not as soon as they came out of Egypt, for it was thirty nine years afterwards, and upwards, even a little before they entered into the land of Canaan; and the land they took was not theirs, but in the possession of Sihon and Og, kings of the Amorites; though indeed, before their conquest of it, it had been in the hands of the Moabites and Ammonites, and who being confederates, or subjects of the same king, is here claimed by the king of the children of Ammon:
from Arnon even unto Jabbok, and unto Jordan; the river Arnon was the border between Moab and the Amorites, and the river Jabbok was the border of the children of Ammon, Num 21:13, the one was to the south of the country claimed, and the other to the north and to the west, which was Jordan, and the wilderness to the east, Judg 11:22,
now therefore restore these lands again peaceably; this is demanded or proposed as terms or conditions of peace, and what would prevent a war, and nothing short of this would do it.
John Wesley
11:13 My land - That is, this land of Gilead, which was mine, but unjustly taken from me, by Sihon and Og, the kings of the Ammonites; and the injury perpetuated by Israel's detaining it from me. This land, before the conquests of Sihon and Og, belonged partly to the Ammonites, and partly to the Moabites. And indeed, Moab and Ammon did for the most part join their interests and their forces.
Robert Jamieson, A. R. Fausset and David Brown
11:13 the king of Ammon . . ., Because Israel took away my land--(See on Deut 2:19). The subject of quarrel was a claim of right advanced by the Ammonite monarch to the lands which the Israelites were occupying. Jephthah's reply was clear, decisive, and unanswerable;--first, those lands were not in the possession of the Ammonites when his countrymen got them, and that they had been acquired by right of conquest from the Amorites [Judg 11:21]; secondly, the Israelites had now, by a lapse of three hundred years of undisputed possession, established a prescriptive right to the occupation [Judg 11:22-23]; and thirdly, having received a grant of them from the Lord, his people were entitled to maintain their right on the same principle that guided the Ammonites in receiving, from their god Chemosh, the territory they now occupied [Judg 11:24]. This diplomatic statement, so admirable for the clearness and force of its arguments, concluded with a solemn appeal to God to maintain, by the issue of events, the cause of right and justice [Judg 11:27].
11:1411:14: Եւ յաւե՛լ եւս Յեփթայէ առաքել հրեշտակս առ արքայ որդւոցն Ամոնայ,
14. Յեփթայէն նորից պատգամաւորներ ուղարկեց ամոնացիների արքայի մօտ
14 Ու Յեփթայէն Ամմոնին որդիներուն թագաւորին նորէն պատգամաւորներ ղրկեց
Եւ յաւել եւս Յեփթայէ առաքել հրեշտակս առ արքայ որդւոցն Ամոնայ:

11:14: Եւ յաւե՛լ եւս Յեփթայէ առաքել հրեշտակս առ արքայ որդւոցն Ամոնայ,
14. Յեփթայէն նորից պատգամաւորներ ուղարկեց ամոնացիների արքայի մօտ
14 Ու Յեփթայէն Ամմոնին որդիներուն թագաւորին նորէն պատգամաւորներ ղրկեց
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11:1411:14: [И возвратились послы к Иеффаю.] Иеффай в другой раз послал послов к царю Аммонитскому,
11:15 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him οὕτω ουτως so; this way λέγει λεγω tell; declare Ιεφθαε ιεφθαε Iephthae; Iefthae οὐκ ου not ἔλαβεν λαμβανω take; get Ισραηλ ισραηλ.1 Israel τὴν ο the γῆν γη earth; land Μωαβ μωαβ and; even τὴν ο the γῆν γη earth; land υἱῶν υιος son Αμμων αμμων Ammōn; Ammon
11:14 וַ wa וְ and יֹּ֥וסֶף yyˌôsef יסף add עֹ֖וד ʕˌôḏ עֹוד duration יִפְתָּ֑ח yiftˈāḥ יִפְתָּח [judge] וַ wa וְ and יִּשְׁלַח֙ yyišlˌaḥ שׁלח send מַלְאָכִ֔ים malʔāḵˈîm מַלְאָךְ messenger אֶל־ ʔel- אֶל to מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king בְּנֵ֥י bᵊnˌê בֵּן son עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
11:14. per quos rursum mandavit Iepthae et imperavit eis ut dicerent regi AmmonAnd Jephte again sent word by them, and commanded them to say to the king of Ammon:
14. And Jephthah sent messengers again unto the king of the children of Ammon:
11:14. And Jephthah again commissioned them, and he ordered them to say to the king of Ammon:
11:14. And Jephthah sent messengers again unto the king of the children of Ammon:
And Jephthah sent messengers again unto the king of the children of Ammon:

11:14: [И возвратились послы к Иеффаю.] Иеффай в другой раз послал послов к царю Аммонитскому,
11:15
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
οὕτω ουτως so; this way
λέγει λεγω tell; declare
Ιεφθαε ιεφθαε Iephthae; Iefthae
οὐκ ου not
ἔλαβεν λαμβανω take; get
Ισραηλ ισραηλ.1 Israel
τὴν ο the
γῆν γη earth; land
Μωαβ μωαβ and; even
τὴν ο the
γῆν γη earth; land
υἱῶν υιος son
Αμμων αμμων Ammōn; Ammon
11:14
וַ wa וְ and
יֹּ֥וסֶף yyˌôsef יסף add
עֹ֖וד ʕˌôḏ עֹוד duration
יִפְתָּ֑ח yiftˈāḥ יִפְתָּח [judge]
וַ wa וְ and
יִּשְׁלַח֙ yyišlˌaḥ שׁלח send
מַלְאָכִ֔ים malʔāḵˈîm מַלְאָךְ messenger
אֶל־ ʔel- אֶל to
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
בְּנֵ֥י bᵊnˌê בֵּן son
עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
11:14. per quos rursum mandavit Iepthae et imperavit eis ut dicerent regi Ammon
And Jephte again sent word by them, and commanded them to say to the king of Ammon:
11:14. And Jephthah again commissioned them, and he ordered them to say to the king of Ammon:
11:14. And Jephthah sent messengers again unto the king of the children of Ammon:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: again unto: Psa 120:7; Rom 12:18; Heb 12:14; Pe1 3:11
John Gill
11:14 And Jephthah sent messengers again unto the king of the children of Ammon. Being willing to give him all the satisfaction he could, and if possible live peaceably with him, and prevent the effusion of blood.
11:1511:15: եւ ասէ ցնա. Ա՛յսպէս ասէ Իսրայէլ եւ Յեփթայէ. Ո՛չ ա՛ռ Իսրայէլ զերկիրն Մովաբայ, եւ զերկիր որդւոցն Ամոնայ
15. եւ ասաց նրան. «Այսպէս են ասում Իսրայէլը եւ Յեփթայէն. “Եգիպտոսից դուրս գալիս Իսրայէլը չգրաւեց Մովաբի երկիրն ու ամոնացիների երկիրը,
15 Եւ անոր ըսաւ. «Յեփթայէն այսպէս կ’ըսէ. ‘Իսրայէլ Մովաբին երկիրն ու Ամմոնին որդիներուն երկիրը չառաւ.
եւ ասէ ցնա. Այսպէս ասէ [199]Իսրայէլ եւ`` Յեփթայէ. Ոչ ա՛ռ Իսրայէլ զերկիրն Մովաբայ եւ զերկիր որդւոցն Ամոնայ յելանել իւրեանց յԵգիպտոսէ:

11:15: եւ ասէ ցնա. Ա՛յսպէս ասէ Իսրայէլ եւ Յեփթայէ. Ո՛չ ա՛ռ Իսրայէլ զերկիրն Մովաբայ, եւ զերկիր որդւոցն Ամոնայ
15. եւ ասաց նրան. «Այսպէս են ասում Իսրայէլը եւ Յեփթայէն. “Եգիպտոսից դուրս գալիս Իսրայէլը չգրաւեց Մովաբի երկիրն ու ամոնացիների երկիրը,
15 Եւ անոր ըսաւ. «Յեփթայէն այսպէս կ’ըսէ. ‘Իսրայէլ Մովաբին երկիրն ու Ամմոնին որդիներուն երկիրը չառաւ.
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11:1511:15: сказать ему: так говорит Иеффай: Израиль не взял земли Моавитской и земли Аммонитской;
11:16 ὅτι οτι since; that ἐν εν in τῷ ο the ἀναβαίνειν αναβαινω step up; ascend αὐτοὺς αυτος he; him ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐπορεύθη πορευομαι travel; go Ισραηλ ισραηλ.1 Israel ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ἕως εως till; until θαλάσσης θαλασσα sea Σιφ σιφ and; even ἦλθεν ερχομαι come; go εἰς εις into; for Καδης καδης Kadēs; Kathis
11:15 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֔ו lˈô לְ to כֹּ֖ה kˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יִפְתָּ֑ח yiftˈāḥ יִפְתָּח [judge] לֹֽא־ lˈō- לֹא not לָקַ֤ח lāqˈaḥ לקח take יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מֹואָ֔ב môʔˈāv מֹואָב Moab וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth בְּנֵ֥י bᵊnˌê בֵּן son עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
11:15. haec dicit Iepthae non tulit Israhel terram Moab nec terram filiorum AmmonThus saith Jephte: Israel did not take away the land of Moab, nor the land of the children of Ammon:
15. and he said unto him, Thus saith Jephthah: Israel took not away the land of Moab, nor the land of the children of Ammon:
11:15. “Jephthah says this: Israel did not take the land of Moab, nor the land of the sons of Ammon.
11:15. And said unto him, Thus saith Jephthah, Israel took not away the land of Moab, nor the land of the children of Ammon:
And said unto him, Thus saith Jephthah, Israel took not away the land of Moab, nor the land of the children of Ammon:

11:15: сказать ему: так говорит Иеффай: Израиль не взял земли Моавитской и земли Аммонитской;
11:16
ὅτι οτι since; that
ἐν εν in
τῷ ο the
ἀναβαίνειν αναβαινω step up; ascend
αὐτοὺς αυτος he; him
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐπορεύθη πορευομαι travel; go
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ἕως εως till; until
θαλάσσης θαλασσα sea
Σιφ σιφ and; even
ἦλθεν ερχομαι come; go
εἰς εις into; for
Καδης καδης Kadēs; Kathis
11:15
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֔ו lˈô לְ to
כֹּ֖ה kˌō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יִפְתָּ֑ח yiftˈāḥ יִפְתָּח [judge]
לֹֽא־ lˈō- לֹא not
לָקַ֤ח lāqˈaḥ לקח take
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מֹואָ֔ב môʔˈāv מֹואָב Moab
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
בְּנֵ֥י bᵊnˌê בֵּן son
עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
11:15. haec dicit Iepthae non tulit Israhel terram Moab nec terram filiorum Ammon
Thus saith Jephte: Israel did not take away the land of Moab, nor the land of the children of Ammon:
11:15. “Jephthah says this: Israel did not take the land of Moab, nor the land of the sons of Ammon.
11:15. And said unto him, Thus saith Jephthah, Israel took not away the land of Moab, nor the land of the children of Ammon:
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Albert Barnes: Notes on the Bible - 1834
11:15: Consult the marginal references. If the ark with the copy of the Law Deu 31:26 was at Mizpeh, it would account for Jephthah's accurate knowledge of it; and this exact agreement of his message with Numbers and Deuteronomy would give additional force to the expression, "he uttered all his words before the Lord" Jdg 11:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: Israel took: Num 21:13-15, Num 21:27-30; Deu 2:9, Deu 2:19; Ch2 20:10; Act 24:12, Act 24:13
John Gill
11:15 And said unto him,.... By his messengers:
thus saith Jephthah; in a majestic style, as governor of Israel:
Israel took not away the land of Moab, nor the land of the children of Ammon; they were charged not to take any, nor did they take any that belonged to any of these countries, or that was then in the possession of either of them, Deut 2:9 what they did take was in the hands of Sihon and Og, and they had obtained it by conquest, and so no more belonging to either of these.
11:1611:16: յելանել իւրեանց յԵգիպտոսէ. այլ գնա՛ց Իսրայէլ ընդ անապատն մինչեւ ցծովն Կարմիր, եւ եկն մինչեւ ցԿադէս.
16. այլ Իսրայէլն անապատով գնաց մինչեւ Կարմիր ծովը եւ եկաւ մինչեւ Կադէս:
16 Քանզի Եգիպտոսէն ելած ատենը Իսրայէլ մինչեւ Կարմիր ծովը անապատէն գնաց ու Կադէս եկաւ
այլ գնաց Իսրայէլ ընդ անապատն մինչեւ ցծովն Կարմիր, եւ եկն մինչեւ ցԿադէս:

11:16: յելանել իւրեանց յԵգիպտոսէ. այլ գնա՛ց Իսրայէլ ընդ անապատն մինչեւ ցծովն Կարմիր, եւ եկն մինչեւ ցԿադէս.
16. այլ Իսրայէլն անապատով գնաց մինչեւ Կարմիր ծովը եւ եկաւ մինչեւ Կադէս:
16 Քանզի Եգիպտոսէն ելած ատենը Իսրայէլ մինչեւ Կարմիր ծովը անապատէն գնաց ու Կադէս եկաւ
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11:1611:16: ибо когда шли из Египта, Израиль пошел в пустыню к Чермному морю и пришел в Кадес;
11:17 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Ισραηλ ισραηλ.1 Israel ἀγγέλους αγγελος messenger πρὸς προς to; toward βασιλέα βασιλευς monarch; king Εδωμ εδωμ tell; declare παρελεύσομαι παρερχομαι pass; transgress δὴ δη in fact ἐν εν in τῇ ο the γῇ γη earth; land σου σου of you; your καὶ και and; even οὐκ ου not ἤκουσεν ακουω hear βασιλεὺς βασιλευς monarch; king Εδωμ εδωμ and; even πρὸς προς to; toward βασιλέα βασιλευς monarch; king Μωαβ μωαβ send off / away καὶ και and; even οὐκ ου not εὐδόκησεν ευδοκεω satisfied καὶ και and; even ἐκάθισεν καθιζω sit down; seat Ισραηλ ισραηλ.1 Israel ἐν εν in Καδης καδης Kadēs; Kathis
11:16 כִּ֖י kˌî כִּי that בַּ ba בְּ in עֲלֹותָ֣ם ʕᵃlôṯˈām עלה ascend מִ mi מִן from מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt וַ wa וְ and יֵּ֨לֶךְ yyˌēleḵ הלך walk יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel בַּ ba בְּ in † הַ the מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert עַד־ ʕaḏ- עַד unto יַם־ yam- יָם sea ס֔וּף sˈûf סוּף rush וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come קָדֵֽשָׁה׃ qāḏˈēšā קָדֵשׁ Kadesh
11:16. sed quando de Aegypto conscenderunt ambulavit per solitudinem usque ad mare Rubrum et venit in CadesBut when they came up out of Egypt, he walked through the desert to the Red Sea, and came into Cades.
16. but when they came up from Egypt, and Israel walked through the wilderness unto the Red Sea, and came to Kadesh;
11:16. But when they ascended together from Egypt, he walked through the desert as far as the Red Sea, and he went into Kadesh.
11:16. But when Israel came up from Egypt, and walked through the wilderness unto the Red sea, and came to Kadesh;
But when Israel came up from Egypt, and walked through the wilderness unto the Red sea, and came to Kadesh:

11:16: ибо когда шли из Египта, Израиль пошел в пустыню к Чермному морю и пришел в Кадес;
11:17
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Ισραηλ ισραηλ.1 Israel
ἀγγέλους αγγελος messenger
πρὸς προς to; toward
βασιλέα βασιλευς monarch; king
Εδωμ εδωμ tell; declare
παρελεύσομαι παρερχομαι pass; transgress
δὴ δη in fact
ἐν εν in
τῇ ο the
γῇ γη earth; land
σου σου of you; your
καὶ και and; even
οὐκ ου not
ἤκουσεν ακουω hear
βασιλεὺς βασιλευς monarch; king
Εδωμ εδωμ and; even
πρὸς προς to; toward
βασιλέα βασιλευς monarch; king
Μωαβ μωαβ send off / away
καὶ και and; even
οὐκ ου not
εὐδόκησεν ευδοκεω satisfied
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
Ισραηλ ισραηλ.1 Israel
ἐν εν in
Καδης καδης Kadēs; Kathis
11:16
כִּ֖י kˌî כִּי that
בַּ ba בְּ in
עֲלֹותָ֣ם ʕᵃlôṯˈām עלה ascend
מִ mi מִן from
מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt
וַ wa וְ and
יֵּ֨לֶךְ yyˌēleḵ הלך walk
יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בַּ ba בְּ in
הַ the
מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert
עַד־ ʕaḏ- עַד unto
יַם־ yam- יָם sea
ס֔וּף sˈûf סוּף rush
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
קָדֵֽשָׁה׃ qāḏˈēšā קָדֵשׁ Kadesh
11:16. sed quando de Aegypto conscenderunt ambulavit per solitudinem usque ad mare Rubrum et venit in Cades
But when they came up out of Egypt, he walked through the desert to the Red Sea, and came into Cades.
11:16. But when they ascended together from Egypt, he walked through the desert as far as the Red Sea, and he went into Kadesh.
11:16. But when Israel came up from Egypt, and walked through the wilderness unto the Red sea, and came to Kadesh;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: But when: The whole of these messages shew, Jephthah had well studied the book of Moses. His arguments also are very clear and cogent, and his demands reasonable; for he only required that the Ammonites should cease to harass a people who had neither injured them, nor intended to do so.
walked: Num 14:25; Deu 1:40; Jos 5:6
came: Gen 14:7; Num 13:26, Num 20:1; Deu 1:46
John Gill
11:16 But when Israel came up from Egypt,.... In order to go to the land of Canaan, which was higher than the land of Egypt, which lay low (k):
and walked through the wilderness unto the Red sea; which is to be understood not of their walking to it; when they first came out of Egypt, they indeed then came to the edge of the wilderness of Etham, and so to the Red sea, and walked through it as on dry land, and came into the wilderness of Shur, Sin, and Sinai; and after their departure from Mount Sinai they came into the wilderness of Paran, in which they were thirty eight years; and this is the wilderness meant they walked through, and came to Eziongaber, on the shore of the Red sea, Num 33:35.
and came to Kadesh; not Kadeshbarnea, from whence the spies were sent, but Kadesh on the borders of Edom, from whence messengers were sent to the king of it, as follows.
(k) Theocrit. Idyll. 17. ver. 79.
John Wesley
11:16 The Red - sea - Unto which they came three times; once, Ex 13:18, again, a little after their passage over it, and a third time, long after, when they came to Ezion Geber, which was upon the shore of the Red - Sea, from whence they went to Kadesh; of this time he speaks here.
11:1711:17: եւ առաքեաց Իսրայէլ հրեշտա՛կս առ արքայ Եդոմայ՝ եւ ասէ. Թող՝ անցի՛ց ընդ երկիր քո։ Եւ ո՛չ անսաց արքայն Եդոմայ. եւ առաքեա՛ց առ արքայն Մովաբու, եւ ո՛չ կամեցաւ։ Եւ նստաւ Իսրայէլ ՚ի Կադէս.
17. Իսրայէլը պատգամաւորներ ուղարկեց Եդոմի արքայի մօտ եւ ասաց. ՛՛Թող անցնեմ քո երկրով, բայց Եդոմի արքան չլսեց՛՛: Մովաբի արքայի մօտ էլ պատգամաւորներ ուղարկեց, բայց նա էլ չկամեցաւ: Եւ Իսրայէլը մնաց Կադէսում,
17 Եւ Իսրայէլ Եդովմին թագաւորին դեսպաններ ղրկեց՝ ըսելով. «Շնորհք ըրէ, քու երկրէդ անցնիմ», բայց Եդովմի թագաւորը մտիկ չըրաւ։ Նոյնպէս ալ Մովաբին թագաւորին ղրկեց, ան ալ թող չտուաւ։ Իսրայէլ Կադէսի մէջ մնաց
եւ առաքեաց Իսրայէլ հրեշտակս առ արքայ Եդոմայ եւ ասէ. Թող անցից ընդ երկիր քո: Եւ ոչ անսաց արքայն Եդոմայ. եւ առաքեաց առ արքայն Մովաբու. եւ ոչ կամեցաւ. եւ նստաւ Իսրայէլ ի Կադէս:

11:17: եւ առաքեաց Իսրայէլ հրեշտա՛կս առ արքայ Եդոմայ՝ եւ ասէ. Թող՝ անցի՛ց ընդ երկիր քո։ Եւ ո՛չ անսաց արքայն Եդոմայ. եւ առաքեա՛ց առ արքայն Մովաբու, եւ ո՛չ կամեցաւ։ Եւ նստաւ Իսրայէլ ՚ի Կադէս.
17. Իսրայէլը պատգամաւորներ ուղարկեց Եդոմի արքայի մօտ եւ ասաց. ՛՛Թող անցնեմ քո երկրով, բայց Եդոմի արքան չլսեց՛՛: Մովաբի արքայի մօտ էլ պատգամաւորներ ուղարկեց, բայց նա էլ չկամեցաւ: Եւ Իսրայէլը մնաց Կադէսում,
17 Եւ Իսրայէլ Եդովմին թագաւորին դեսպաններ ղրկեց՝ ըսելով. «Շնորհք ըրէ, քու երկրէդ անցնիմ», բայց Եդովմի թագաւորը մտիկ չըրաւ։ Նոյնպէս ալ Մովաբին թագաւորին ղրկեց, ան ալ թող չտուաւ։ Իսրայէլ Կադէսի մէջ մնաց
zohrab-1805▾ eastern-1994▾ western am▾
11:1711:17: оттуда послал Израиль послов к царю Едомскому сказать: >; но царь Едомский не послушал; и к царю Моавитскому он посылал, но и тот не согласился; посему Израиль оставался в Кадесе.
11:18 καὶ και and; even ἐπορεύθη πορευομαι travel; go ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness καὶ και and; even ἐκύκλωσεν κυκλοω encircle; surround τὴν ο the γῆν γη earth; land Εδωμ εδωμ and; even τὴν ο the γῆν γη earth; land Μωαβ μωαβ and; even ἦλθεν ερχομαι come; go ἀπὸ απο from; away ἀνατολῶν ανατολη springing up; east ἡλίου ηλιος sun τῇ ο the γῇ γη earth; land Μωαβ μωαβ and; even παρενέβαλον παρεμβαλλω insert against; interpose ἐν εν in πέραν περαν on the other side Αρνων αρνων and; even οὐκ ου not εἰσῆλθεν εισερχομαι enter; go in ἐν εν in ὁρίοις οριον frontier Μωαβ μωαβ since; that Αρνων αρνων frontier Μωαβ μωαβ Mōab; Moav
11:17 וַ wa וְ and יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel מַלְאָכִ֣ים׀ malʔāḵˈîm מַלְאָךְ messenger אֶל־ ʔel- אֶל to מֶלֶךְ֩ meleḵ מֶלֶךְ king אֱדֹ֨ום׀ ʔᵉḏˌôm אֱדֹום Edom לֵ lē לְ to אמֹ֜ר ʔmˈōr אמר say אֶעְבְּרָה־ ʔeʕbᵊrā- עבר pass נָּ֣א nnˈā נָא yeah בְ vᵊ בְּ in אַרְצֶ֗ךָ ʔarṣˈeḵā אֶרֶץ earth וְ wᵊ וְ and לֹ֤א lˈō לֹא not שָׁמַע֙ šāmˌaʕ שׁמע hear מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom וְ wᵊ וְ and גַ֨ם ḡˌam גַּם even אֶל־ ʔel- אֶל to מֶ֧לֶךְ mˈeleḵ מֶלֶךְ king מֹואָ֛ב môʔˈāv מֹואָב Moab שָׁלַ֖ח šālˌaḥ שׁלח send וְ wᵊ וְ and לֹ֣א lˈō לֹא not אָבָ֑ה ʔāvˈā אבה want וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in קָדֵֽשׁ׃ qāḏˈēš קָדֵשׁ Kadesh
11:17. misitque nuntios ad regem Edom dicens dimitte ut transeam per terram tuam qui noluit adquiescere precibus eius misit quoque et ad regem Moab qui et ipse transitum praebere contempsit mansit itaque in CadesAnd he sent messengers to the king of Edom, saying: Suffer me to pass through thy land. But he would not condescend to his request. He sent also to the king of Moab, who, likewise, refused to give him passage. He abode, therefore, in Cades,
17. then Israel sent messengers unto the king of Edom, saying, Let me, I pray thee, pass through thy land: but the king of Edom hearkened not. And in like manner he sent unto the king of Moab: but he would not: and Israel abode in Kadesh.
11:17. And he sent messengers to the king of Edom, saying, ‘Permit me to pass through your land.’ But he was not willing to agree to his petition. Likewise, he sent to the king of Moab, who also refused to offer him passage. And so he delayed in Kadesh,
11:17. Then Israel sent messengers unto the king of Edom, saying, Let me, I pray thee, pass through thy land: but the king of Edom would not hearken [thereto]. And in like manner they sent unto the king of Moab: but he would not [consent]: and Israel abode in Kadesh.
Then Israel sent messengers unto the king of Edom, saying, Let me, I pray thee, pass through thy land: but the king of Edom would not hearken [thereto]. And in like manner they sent unto the king of Moab: but he would not [consent]: and Israel abode in Kadesh:

11:17: оттуда послал Израиль послов к царю Едомскому сказать: <<позволь мне пройти землею твоею>>; но царь Едомский не послушал; и к царю Моавитскому он посылал, но и тот не согласился; посему Израиль оставался в Кадесе.
11:18
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
καὶ και and; even
ἐκύκλωσεν κυκλοω encircle; surround
τὴν ο the
γῆν γη earth; land
Εδωμ εδωμ and; even
τὴν ο the
γῆν γη earth; land
Μωαβ μωαβ and; even
ἦλθεν ερχομαι come; go
ἀπὸ απο from; away
ἀνατολῶν ανατολη springing up; east
ἡλίου ηλιος sun
τῇ ο the
γῇ γη earth; land
Μωαβ μωαβ and; even
παρενέβαλον παρεμβαλλω insert against; interpose
ἐν εν in
πέραν περαν on the other side
Αρνων αρνων and; even
οὐκ ου not
εἰσῆλθεν εισερχομαι enter; go in
ἐν εν in
ὁρίοις οριον frontier
Μωαβ μωαβ since; that
Αρνων αρνων frontier
Μωαβ μωαβ Mōab; Moav
11:17
וַ wa וְ and
יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send
יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מַלְאָכִ֣ים׀ malʔāḵˈîm מַלְאָךְ messenger
אֶל־ ʔel- אֶל to
מֶלֶךְ֩ meleḵ מֶלֶךְ king
אֱדֹ֨ום׀ ʔᵉḏˌôm אֱדֹום Edom
לֵ לְ to
אמֹ֜ר ʔmˈōr אמר say
אֶעְבְּרָה־ ʔeʕbᵊrā- עבר pass
נָּ֣א nnˈā נָא yeah
בְ vᵊ בְּ in
אַרְצֶ֗ךָ ʔarṣˈeḵā אֶרֶץ earth
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
שָׁמַע֙ šāmˌaʕ שׁמע hear
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom
וְ wᵊ וְ and
גַ֨ם ḡˌam גַּם even
אֶל־ ʔel- אֶל to
מֶ֧לֶךְ mˈeleḵ מֶלֶךְ king
מֹואָ֛ב môʔˈāv מֹואָב Moab
שָׁלַ֖ח šālˌaḥ שׁלח send
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אָבָ֑ה ʔāvˈā אבה want
וַ wa וְ and
יֵּ֥שֶׁב yyˌēšev ישׁב sit
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
קָדֵֽשׁ׃ qāḏˈēš קָדֵשׁ Kadesh
11:17. misitque nuntios ad regem Edom dicens dimitte ut transeam per terram tuam qui noluit adquiescere precibus eius misit quoque et ad regem Moab qui et ipse transitum praebere contempsit mansit itaque in Cades
And he sent messengers to the king of Edom, saying: Suffer me to pass through thy land. But he would not condescend to his request. He sent also to the king of Moab, who, likewise, refused to give him passage. He abode, therefore, in Cades,
11:17. And he sent messengers to the king of Edom, saying, ‘Permit me to pass through your land.’ But he was not willing to agree to his petition. Likewise, he sent to the king of Moab, who also refused to offer him passage. And so he delayed in Kadesh,
11:17. Then Israel sent messengers unto the king of Edom, saying, Let me, I pray thee, pass through thy land: but the king of Edom would not hearken [thereto]. And in like manner they sent unto the king of Moab: but he would not [consent]: and Israel abode in Kadesh.
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Albert Barnes: Notes on the Bible - 1834
11:17
No mention is made of this embassy to Moab in the Pentateuch.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: sent messengers: Num 20:14-21; Deu 2:4-8, Deu 2:29
the king: Deu 2:9
abode: Num 20:1, Num 20:16
John Gill
11:17 Then Israel sent messengers unto the king of Edom,.... The history of which may be read in Num 20:14, &c.
saying, let me, I pray thee, pass through thy land; the land of Edom, from the south to the north of it, according to Jarchi, which was the nearest and shortest way to the land of Canaan; so far were the Israelites from invading and seizing upon the properties of others, that they would not attempt to set their foot in another's country without leave; which they asked in an humble manner, promising to do no injury to any, but pay for whatever they ate and drank in their passage:
but the king of Edom would not hearken thereto; or grant their request, but refused them passage through his country:
and in like manner they sent unto the king of Moab, but he would not consent; that they should pass through his country, which lay, as Jarchi says, at the end of the land of Edom, to the west of it, and to the south of Canaan; and though we nowhere else read of their sending messengers to the king of Moab, and of the denial he made them, it is not at all to be doubted of, and the Jewish commentators observe, that it is clearly intimated by Moses, Deut 2:29.
as the children of Esau, who dwelt in Seir, and the Moabites which dwelt in Ar, did unto me; which they interpret thus, as the children of Esau would not suffer Israel to pass through their land, when desired of them, so neither would the Moabites, when the same request was made to them:
and Israel abode in Kadesh; quietly and peaceably, and did not attempt to force their way through either country, but continued in Kadesh some little time to consider what way they should take, and to wait for divine direction.
John Wesley
11:17 Abode - Peaceably, and did not revenge their unkindness as they could have done.
11:1811:18: եւ շրջեցաւ ընդ անապատն, եւ պատեցաւ զերկրաւն Եդոմայ, եւ զերկրաւն Մովաբայ. եւ եկն առ արեւելիւք երկրին Մովաբու. եւ բանակեցաւ յա՛յնկոյս Առնոնայ, եւ ո՛չ մտին ՚ի սահմանս Մովաբու. քանզի Առնովն էր սահման Մովաբու[2608]։ [2608] Ոմանք. Եւ բնակեցաւ յերկիրն Առն՛՛։
18. շրջեց անապատում, պտոյտ տուեց Եդոմի երկրով եւ Մովաբի երկրով, եկաւ Մովաբի երկրի արեւելեան կողմով եւ բանակատեղի դրեց Առնոնի այն կողմում, բայց Մովաբի սահմանները չմտաւ, որովհետեւ Մովաբի սահմանն Առնոնն էր:
18 Եւ անապատին մէջէն գնաց ու Եդովմին երկրին ու Մովաբին երկրին բոլորտիքը պտըտեցաւ։ Մովաբին երկրին արեւելեան կողմէն երթալով Առնոնին անդիի կողմը բանակեցաւ, բայց Մովաբին սահմանին մէջ չմտաւ. քանզի Մովաբին սահմանը Առնոնն էր»։
Եւ շրջեցաւ ընդ անապատն, եւ պատեցաւ զերկրաւն Եդոմայ եւ զերկրաւն Մովաբայ. եւ եկն առ արեւելիւք երկրին Մովաբու, եւ բանակեցաւ յայնկոյս Առնոնայ, եւ ոչ մտին ի սահմանս Մովաբու. քանզի Առնովն էր սահման Մովաբու:

11:18: եւ շրջեցաւ ընդ անապատն, եւ պատեցաւ զերկրաւն Եդոմայ, եւ զերկրաւն Մովաբայ. եւ եկն առ արեւելիւք երկրին Մովաբու. եւ բանակեցաւ յա՛յնկոյս Առնոնայ, եւ ո՛չ մտին ՚ի սահմանս Մովաբու. քանզի Առնովն էր սահման Մովաբու[2608]։
[2608] Ոմանք. Եւ բնակեցաւ յերկիրն Առն՛՛։
18. շրջեց անապատում, պտոյտ տուեց Եդոմի երկրով եւ Մովաբի երկրով, եկաւ Մովաբի երկրի արեւելեան կողմով եւ բանակատեղի դրեց Առնոնի այն կողմում, բայց Մովաբի սահմանները չմտաւ, որովհետեւ Մովաբի սահմանն Առնոնն էր:
18 Եւ անապատին մէջէն գնաց ու Եդովմին երկրին ու Մովաբին երկրին բոլորտիքը պտըտեցաւ։ Մովաբին երկրին արեւելեան կողմէն երթալով Առնոնին անդիի կողմը բանակեցաւ, բայց Մովաբին սահմանին մէջ չմտաւ. քանզի Մովաբին սահմանը Առնոնն էր»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1811:18: И пошел пустынею, и миновал землю Едомскую и землю Моавитскую, и, придя к восточному пределу земли Моавитской, расположился станом за Арноном; но не входил в пределы Моавитские, ибо Арнон есть предел Моава.
11:19 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Ισραηλ ισραηλ.1 Israel ἀγγέλους αγγελος messenger πρὸς προς to; toward Σηων σηων monarch; king τοῦ ο the Αμορραίου αμορραιος monarch; king Εσεβων εσεβων and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Ισραηλ ισραηλ.1 Israel παρέλθωμεν παρερχομαι pass; transgress δὴ δη in fact ἐν εν in τῇ ο the γῇ γη earth; land σου σου of you; your ἕως εως till; until τοῦ ο the τόπου τοπος place; locality ἡμῶν ημων our
11:18 וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk בַּ ba בְּ in † הַ the מִּדְבָּ֗ר mmiḏbˈār מִדְבָּר desert וַ wa וְ and יָּ֜סָב yyˈāsov סבב turn אֶת־ ʔeṯ- אֵת [object marker] אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth אֱדֹום֙ ʔᵉḏôm אֱדֹום Edom וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מֹואָ֔ב môʔˈāv מֹואָב Moab וַ wa וְ and יָּבֹ֤א yyāvˈō בוא come מִ mi מִן from מִּזְרַח־ mmizraḥ- מִזְרָח sunrise שֶׁ֨מֶשׁ֙ šˈemeš שֶׁמֶשׁ sun לְ lᵊ לְ to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מֹואָ֔ב môʔˈāv מֹואָב Moab וַֽ wˈa וְ and יַּחֲנ֖וּן yyaḥᵃnˌûn חנה encamp בְּ bᵊ בְּ in עֵ֣בֶר ʕˈēver עֵבֶר opposite אַרְנֹ֑ון ʔarnˈôn אַרְנֹון Arnon וְ wᵊ וְ and לֹא־ lō- לֹא not בָ֨אוּ֙ vˈāʔû בוא come בִּ bi בְּ in גְב֣וּל ḡᵊvˈûl גְּבוּל boundary מֹואָ֔ב môʔˈāv מֹואָב Moab כִּ֥י kˌî כִּי that אַרְנֹ֖ון ʔarnˌôn אַרְנֹון Arnon גְּב֥וּל gᵊvˌûl גְּבוּל boundary מֹואָֽב׃ môʔˈāv מֹואָב Moab
11:18. et circuivit ex latere terram Edom et terram Moab venitque contra orientalem plagam terrae Moab et castrametatus est trans Arnon nec voluit intrare terminos Moab Arnon quippe confinium est terrae MoabAnd went round the land of Edom at the side, and the land of Moab: and came over against the east coast of the land of Moab, and camped on the other side of the Arnon: and he would not enter the bounds of Moab.
18. Then he walked through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and they pitched on the other side of Arnon; but they came not within the border of Moab, for Arnon was the border of Moab.
11:18. and he circled around the side of the land of Edom and the land of Moab. And he arrived opposite the eastern region of the land of Moab. And he made camp across the Arnon. But he was not willing to enter the borders of Moab. (Of course, Arnon is the border of the land of Moab.)
11:18. Then they went along through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and pitched on the other side of Arnon, but came not within the border of Moab: for Arnon [was] the border of Moab.
Then they went along through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and pitched on the other side of Arnon, but came not within the border of Moab: for Arnon [was] the border of Moab:

11:18: И пошел пустынею, и миновал землю Едомскую и землю Моавитскую, и, придя к восточному пределу земли Моавитской, расположился станом за Арноном; но не входил в пределы Моавитские, ибо Арнон есть предел Моава.
11:19
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Ισραηλ ισραηλ.1 Israel
ἀγγέλους αγγελος messenger
πρὸς προς to; toward
Σηων σηων monarch; king
τοῦ ο the
Αμορραίου αμορραιος monarch; king
Εσεβων εσεβων and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Ισραηλ ισραηλ.1 Israel
παρέλθωμεν παρερχομαι pass; transgress
δὴ δη in fact
ἐν εν in
τῇ ο the
γῇ γη earth; land
σου σου of you; your
ἕως εως till; until
τοῦ ο the
τόπου τοπος place; locality
ἡμῶν ημων our
11:18
וַ wa וְ and
יֵּ֣לֶךְ yyˈēleḵ הלך walk
בַּ ba בְּ in
הַ the
מִּדְבָּ֗ר mmiḏbˈār מִדְבָּר desert
וַ wa וְ and
יָּ֜סָב yyˈāsov סבב turn
אֶת־ ʔeṯ- אֵת [object marker]
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
אֱדֹום֙ ʔᵉḏôm אֱדֹום Edom
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מֹואָ֔ב môʔˈāv מֹואָב Moab
וַ wa וְ and
יָּבֹ֤א yyāvˈō בוא come
מִ mi מִן from
מִּזְרַח־ mmizraḥ- מִזְרָח sunrise
שֶׁ֨מֶשׁ֙ šˈemeš שֶׁמֶשׁ sun
לְ lᵊ לְ to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מֹואָ֔ב môʔˈāv מֹואָב Moab
וַֽ wˈa וְ and
יַּחֲנ֖וּן yyaḥᵃnˌûn חנה encamp
בְּ bᵊ בְּ in
עֵ֣בֶר ʕˈēver עֵבֶר opposite
אַרְנֹ֑ון ʔarnˈôn אַרְנֹון Arnon
וְ wᵊ וְ and
לֹא־ lō- לֹא not
בָ֨אוּ֙ vˈāʔû בוא come
בִּ bi בְּ in
גְב֣וּל ḡᵊvˈûl גְּבוּל boundary
מֹואָ֔ב môʔˈāv מֹואָב Moab
כִּ֥י kˌî כִּי that
אַרְנֹ֖ון ʔarnˌôn אַרְנֹון Arnon
גְּב֥וּל gᵊvˌûl גְּבוּל boundary
מֹואָֽב׃ môʔˈāv מֹואָב Moab
11:18. et circuivit ex latere terram Edom et terram Moab venitque contra orientalem plagam terrae Moab et castrametatus est trans Arnon nec voluit intrare terminos Moab Arnon quippe confinium est terrae Moab
And went round the land of Edom at the side, and the land of Moab: and came over against the east coast of the land of Moab, and camped on the other side of the Arnon: and he would not enter the bounds of Moab.
11:18. and he circled around the side of the land of Edom and the land of Moab. And he arrived opposite the eastern region of the land of Moab. And he made camp across the Arnon. But he was not willing to enter the borders of Moab. (Of course, Arnon is the border of the land of Moab.)
11:18. Then they went along through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and pitched on the other side of Arnon, but came not within the border of Moab: for Arnon [was] the border of Moab.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:18: went: Num 20:22, Num 21:10-13, Num 33:37-44; Deu 2:1-8
compassed: Num 21:4-9
came by: Num 21:11
pitched: Num 21:13, Num 22:36
John Gill
11:18 Then they went along the wilderness,.... The wilderness of Paran, which lay along the borders of Edom; they went, according to Jarchi, from the west to the east on the south border of Edom and Moab:
and compassed the land of Edom, and the land of Moab; all the south of the land of Edom, and all the south of the land of Moab; towards the sunrising, as in Num 21:11.
and pitched on the other side of Arnon; the river Arnon, which, according to Jarchi, was at the east end of the land of Moab, where began the country of Sihon and Og:
but came not within the border of Moab; so far were they from attempting to take away any part of that land from the king of it, though ill treated by him:
for Arnon was the border of Moab; which divided between Moab and the Amorites, Num 21:13.
11:1911:19: Եւ առաքեա՛ց Իսրայէլ հրեշտակս առ Սեհոն արքայ Ամուրհացւոց՝ թագաւոր Եսեբոնայ եւ Ամուրհացւոց, եւ ասէ ցնա Իսրայէլ. Թող՝ անցի՛ց ընդ երկիր քո մինչեւ ցտեղի իմ։
19. Իսրայէլը պատգամաւորներ ուղարկեց ամորհացիների Սեհոն արքայի մօտ, որ Եսեբոնի եւ ամորհացիների թագաւորն էր, եւ Իսրայէլը նրան ասաց. ՛՛Թող անցնեմ քո երկրով մինչեւ իմ տեղը՛՛:
19 Ու Իսրայէլ դեսպաններ ղրկեց Ամօրհացիներուն Սեհոն թագաւորին, (որ Եսեբոնի թագաւորն էր,) եւ Իսրայէլ անոր ըսաւ. «Շնորհք ըրէ, քու երկրէդ անցնիմ, որպէս զի իմ տեղս երթամ»։
Եւ առաքեաց Իսրայէլ հրեշտակս առ Սեհոն արքայ Ամովրհացւոց` թագաւոր Եսեբոնայ [200]եւ Ամովրհացւոց``, եւ ասէ ցնա Իսրայէլ. Թող անցից ընդ երկիր քո մինչեւ ցտեղի իմ:

11:19: Եւ առաքեա՛ց Իսրայէլ հրեշտակս առ Սեհոն արքայ Ամուրհացւոց՝ թագաւոր Եսեբոնայ եւ Ամուրհացւոց, եւ ասէ ցնա Իսրայէլ. Թող՝ անցի՛ց ընդ երկիր քո մինչեւ ցտեղի իմ։
19. Իսրայէլը պատգամաւորներ ուղարկեց ամորհացիների Սեհոն արքայի մօտ, որ Եսեբոնի եւ ամորհացիների թագաւորն էր, եւ Իսրայէլը նրան ասաց. ՛՛Թող անցնեմ քո երկրով մինչեւ իմ տեղը՛՛:
19 Ու Իսրայէլ դեսպաններ ղրկեց Ամօրհացիներուն Սեհոն թագաւորին, (որ Եսեբոնի թագաւորն էր,) եւ Իսրայէլ անոր ըսաւ. «Շնորհք ըրէ, քու երկրէդ անցնիմ, որպէս զի իմ տեղս երթամ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1911:19: И послал Израиль послов к Сигону, царю Аморрейскому, царю Есевонскому, и сказал ему Израиль: позволь нам пройти землею твоею в свое место.
11:20 καὶ και and; even οὐκ ου not ἐνεπίστευσεν εμπιστευω the Ισραηλ ισραηλ.1 Israel παρελθεῖν παρερχομαι pass; transgress ἐν εν in ὁρίῳ οριον frontier αὐτοῦ αυτος he; him καὶ και and; even συνῆξεν συναγω gather Σηων σηων the πάντα πας all; every λαὸν λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even παρενέβαλον παρεμβαλλω insert against; interpose εἰς εις into; for Ιασα ιασα and; even παρετάξατο παρατασσω to; toward Ισραηλ ισραηλ.1 Israel
11:19 וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מַלְאָכִ֔ים malʔāḵˈîm מַלְאָךְ messenger אֶל־ ʔel- אֶל to סִיחֹ֥ון sîḥˌôn סִיחֹון Sihon מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king הָ hā הַ the אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king חֶשְׁבֹּ֑ון ḥešbˈôn חֶשְׁבֹּון Heshbon וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לֹו֙ lˌô לְ to יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel נַעְבְּרָה־ naʕbᵊrā- עבר pass נָּ֥א nnˌā נָא yeah בְ vᵊ בְּ in אַרְצְךָ֖ ʔarṣᵊḵˌā אֶרֶץ earth עַד־ ʕaḏ- עַד unto מְקֹומִֽי׃ mᵊqômˈî מָקֹום place
11:19. misit itaque Israhel nuntios ad Seon regem Amorreorum qui habitabat in Esebon et dixerunt ei dimitte ut transeam per terram tuam usque ad fluviumSo Israel sent messengers to Sehon, king of the Amorrhites, who dwelt in Hesebon, and they said to him: Suffer me to pass through thy land to the river.
19. And Israel sent messengers unto Sihon king of the Amorites, the king of Heshbon; and Israel said unto him, Let us pass, we pray thee, through thy land unto my place.
11:19. And so Israel sent messengers to Sihon, the king of the Amorites, who was living at Heshbon. And they said to him, “Permit me to cross through your land as far as the river.”
11:19. And Israel sent messengers unto Sihon king of the Amorites, the king of Heshbon; and Israel said unto him, Let us pass, we pray thee, through thy land into my place.
And Israel sent messengers unto Sihon king of the Amorites, the king of Heshbon; and Israel said unto him, Let us pass, we pray thee, through thy land into my place:

11:19: И послал Израиль послов к Сигону, царю Аморрейскому, царю Есевонскому, и сказал ему Израиль: позволь нам пройти землею твоею в свое место.
11:20
καὶ και and; even
οὐκ ου not
ἐνεπίστευσεν εμπιστευω the
Ισραηλ ισραηλ.1 Israel
παρελθεῖν παρερχομαι pass; transgress
ἐν εν in
ὁρίῳ οριον frontier
αὐτοῦ αυτος he; him
καὶ και and; even
συνῆξεν συναγω gather
Σηων σηων the
πάντα πας all; every
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
παρενέβαλον παρεμβαλλω insert against; interpose
εἰς εις into; for
Ιασα ιασα and; even
παρετάξατο παρατασσω to; toward
Ισραηλ ισραηλ.1 Israel
11:19
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
מַלְאָכִ֔ים malʔāḵˈîm מַלְאָךְ messenger
אֶל־ ʔel- אֶל to
סִיחֹ֥ון sîḥˌôn סִיחֹון Sihon
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
הָ הַ the
אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
חֶשְׁבֹּ֑ון ḥešbˈôn חֶשְׁבֹּון Heshbon
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לֹו֙ lˌô לְ to
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
נַעְבְּרָה־ naʕbᵊrā- עבר pass
נָּ֥א nnˌā נָא yeah
בְ vᵊ בְּ in
אַרְצְךָ֖ ʔarṣᵊḵˌā אֶרֶץ earth
עַד־ ʕaḏ- עַד unto
מְקֹומִֽי׃ mᵊqômˈî מָקֹום place
11:19. misit itaque Israhel nuntios ad Seon regem Amorreorum qui habitabat in Esebon et dixerunt ei dimitte ut transeam per terram tuam usque ad fluvium
So Israel sent messengers to Sehon, king of the Amorrhites, who dwelt in Hesebon, and they said to him: Suffer me to pass through thy land to the river.
11:19. And so Israel sent messengers to Sihon, the king of the Amorites, who was living at Heshbon. And they said to him, “Permit me to cross through your land as far as the river.”
11:19. And Israel sent messengers unto Sihon king of the Amorites, the king of Heshbon; and Israel said unto him, Let us pass, we pray thee, through thy land into my place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:19
Into my place - This expression implies that the trans-Jordanic possessions of Israel were not included in the land of Canaan properly speaking.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: Num 21:21-35; Deu 2:26-34, Deu 3:1-17; Jos 13:8-12
John Gill
11:19 And Israel sent messengers unto Sihon king of the Amorites, the king of Heshbon,.... Which was his royal city, where he had his palace, and kept his court, and is therefore particularly mentioned; and the rather, because he had taken it from the Moabites, and was part of that land now in dispute; and this Sihon was not only in possession of, when Israel sent messengers to him, but it was his royal seat, the metropolis of his kingdom, and he was called king of it:
and Israel said unto him, let us pass, we pray thee, through thy land unto my place; the land of Canaan, prepared and reserved for them when the Most High divided to the nations their inheritance, promised by the Lord to their ancestors and to them, and given unto them, who is sovereign Lord of all; and all that Israel desired of Sihon was only a passage through his land to that, promising the same as to the king of Edom; see the history of it in Num 21:21.
John Wesley
11:19 My place - That is, unto the land of Canaan, which God hath given me.
11:2011:20: Եւ ո՛չ կամեցաւ Սեհոն զԻսրայէլ անցանել ընդ սահմանս իւր։ Եւ ժողովեաց Սեհոն զամենայն ժողովուրդ իւր, եւ բանակեցաւ յԱսսա. եւ ետ պատերազմ ընդ Իսրայէլի։
20. Եւ Սեհոնը չկամեցաւ, որ Իսրայէլն անցնի իր սահմաններով: Սեհոնը հաւաքեց իր ամբողջ ժողովրդին, բանակատեղի դրեց Ասսայում եւ պատերազմեց Իսրայէլի դէմ:
20 Բայց Սեհոն Իսրայէլին հրաման չտուաւ*, որ իր սահմանէն անցնի ու Սեհոն իր բոլոր ժողովուրդը հաւաքեց եւ Յասսայի մէջ բանակեցան ու Իսրայէլի դէմ պատերազմեցան։
Եւ ոչ կամեցաւ Սեհոն զԻսրայէլ անցանել ընդ սահմանս իւր: Եւ ժողովեաց Սեհոն զամենայն ժողովուրդ իւր, եւ բանակեցաւ Յասսա. եւ ետ պատերազմ ընդ Իսրայելի:

11:20: Եւ ո՛չ կամեցաւ Սեհոն զԻսրայէլ անցանել ընդ սահմանս իւր։ Եւ ժողովեաց Սեհոն զամենայն ժողովուրդ իւր, եւ բանակեցաւ յԱսսա. եւ ետ պատերազմ ընդ Իսրայէլի։
20. Եւ Սեհոնը չկամեցաւ, որ Իսրայէլն անցնի իր սահմաններով: Սեհոնը հաւաքեց իր ամբողջ ժողովրդին, բանակատեղի դրեց Ասսայում եւ պատերազմեց Իսրայէլի դէմ:
20 Բայց Սեհոն Իսրայէլին հրաման չտուաւ*, որ իր սահմանէն անցնի ու Սեհոն իր բոլոր ժողովուրդը հաւաքեց եւ Յասսայի մէջ բանակեցան ու Իսրայէլի դէմ պատերազմեցան։
zohrab-1805▾ eastern-1994▾ western am▾
11:2011:20: Но Сигон не согласился пропустить Израиля чрез пределы свои, и собрал Сигон весь народ свой, и расположился станом в Иааце, и сразился с Израилем.
11:21 καὶ και and; even παρέδωκεν παραδιδωμι betray; give over κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel τὸν ο the Σηων σηων and; even πάντα πας all; every τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him ἐν εν in χειρὶ χειρ hand Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐπάταξεν πατασσω pat; impact αὐτόν αυτος he; him καὶ και and; even ἐκληρονόμησεν κληρονομεω inherit; heir Ισραηλ ισραηλ.1 Israel τὴν ο the πᾶσαν πας all; every γῆν γη earth; land τοῦ ο the Αμορραίου αμορραιος the κατοικοῦντος κατοικεω settle τὴν ο the γῆν γη earth; land ἐκείνην εκεινος that
11:20 וְ wᵊ וְ and לֹא־ lō- לֹא not הֶאֱמִ֨ין heʔᵉmˌîn אמן be firm סִיחֹ֤ון sîḥˈôn סִיחֹון Sihon אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel עֲבֹ֣ר ʕᵃvˈōr עבר pass בִּ bi בְּ in גְבֻלֹ֔ו ḡᵊvulˈô גְּבוּל boundary וַ wa וְ and יֶּאֱסֹ֤ף yyeʔᵉsˈōf אסף gather סִיחֹון֙ sîḥôn סִיחֹון Sihon אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עַמֹּ֔ו ʕammˈô עַם people וַֽ wˈa וְ and יַּחֲנ֖וּ yyaḥᵃnˌû חנה encamp בְּ bᵊ בְּ in יָ֑הְצָה yˈāhᵊṣā יָהְצָה Jahzah וַ wa וְ and יִּלָּ֖חֶם yyillˌāḥem לחם fight עִם־ ʕim- עִם with יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
11:20. qui et ipse Israhel verba despiciens non dimisit eum transire per terminos suos sed infinita multitudine congregata egressus est contra eum in Iassa et fortiter resistebatBut he, also despising the words of Israel, suffered him not to pass through his borders: but gathering an infinite multitude, went out against him to Jasa, and made strong opposition.
20. But Sihon trusted not Israel to pass through his border: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel.
11:20. But he, too, despising the words of Israel, would not permit him to cross through his borders. Instead, gathering an innumerable multitude, he went out against him at Jahaz, and he resisted strongly.
11:20. But Sihon trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel.
But Sihon trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel:

11:20: Но Сигон не согласился пропустить Израиля чрез пределы свои, и собрал Сигон весь народ свой, и расположился станом в Иааце, и сразился с Израилем.
11:21
καὶ και and; even
παρέδωκεν παραδιδωμι betray; give over
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
τὸν ο the
Σηων σηων and; even
πάντα πας all; every
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
ἐν εν in
χειρὶ χειρ hand
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
αὐτόν αυτος he; him
καὶ και and; even
ἐκληρονόμησεν κληρονομεω inherit; heir
Ισραηλ ισραηλ.1 Israel
τὴν ο the
πᾶσαν πας all; every
γῆν γη earth; land
τοῦ ο the
Αμορραίου αμορραιος the
κατοικοῦντος κατοικεω settle
τὴν ο the
γῆν γη earth; land
ἐκείνην εκεινος that
11:20
וְ wᵊ וְ and
לֹא־ lō- לֹא not
הֶאֱמִ֨ין heʔᵉmˌîn אמן be firm
סִיחֹ֤ון sîḥˈôn סִיחֹון Sihon
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
עֲבֹ֣ר ʕᵃvˈōr עבר pass
בִּ bi בְּ in
גְבֻלֹ֔ו ḡᵊvulˈô גְּבוּל boundary
וַ wa וְ and
יֶּאֱסֹ֤ף yyeʔᵉsˈōf אסף gather
סִיחֹון֙ sîḥôn סִיחֹון Sihon
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עַמֹּ֔ו ʕammˈô עַם people
וַֽ wˈa וְ and
יַּחֲנ֖וּ yyaḥᵃnˌû חנה encamp
בְּ bᵊ בְּ in
יָ֑הְצָה yˈāhᵊṣā יָהְצָה Jahzah
וַ wa וְ and
יִּלָּ֖חֶם yyillˌāḥem לחם fight
עִם־ ʕim- עִם with
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
11:20. qui et ipse Israhel verba despiciens non dimisit eum transire per terminos suos sed infinita multitudine congregata egressus est contra eum in Iassa et fortiter resistebat
But he, also despising the words of Israel, suffered him not to pass through his borders: but gathering an infinite multitude, went out against him to Jasa, and made strong opposition.
11:20. But he, too, despising the words of Israel, would not permit him to cross through his borders. Instead, gathering an innumerable multitude, he went out against him at Jahaz, and he resisted strongly.
11:20. But Sihon trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:20: Num 21:23; Deu 2:32, Lord God, Neh 9:22; Psa 135:10-12, Psa 136:17-21, they smote, Num 21:24, Num 21:25; Deu 2:33, Deu 2:34, so Israel, jos 13:15-32
Geneva 1599
11:20 But Sihon (g) trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel.
(g) He trusted them not to go through his country.
John Gill
11:20 But Sihon trusted not Israel to pass through, his coast,.... For fear they should seize upon his dominions, and retain them; and the more fearful he might be, as he knew that his people were one of the seven nations of the Canaanites, whose land they were going to possess, and whom they were to destroy:
but Sihon gathered all his people together; in some certain place, and armed them, and went out in an hostile manner against Israel in the wilderness, to attack them; whereby it appears that he was the aggressor, and therefore Israel was not to be blamed, as not for fending themselves, so neither for seizing and possessing his country when they had conquered him:
and pitched in Jahaz, and fought against Israel; there was a battle between them at the place mentioned, and the victory was on Israel's side, see Num 21:23.
John Wesley
11:20 Sihon fought - So Sihon was the aggressor, and the Israelites were forced to fight in their own defence.
11:2111:21: Եւ մատնեաց Տէր Աստուած Իսրայէլի զՍեհոն՝ եւ զամենայն ազգն նորա ՚ի ձեռս Իսրայէլի. եւ եհար զնոսա, եւ ժառանգեա՛ց Իսրայէլ զերկիր Ամուրհացւոցն բնակելոյն յերկրին յայնմիկ[2609]։ [2609] Ոմանք. Եւ ժառանգեաց Իսրայէլ զամենայն եր՛՛։
21. Իսրայէլի Տէր Աստուածը Սեհոնին եւ նրա ամբողջ ժողովրդին իսրայէլացիների ձեռքը մատնեց, եւ ջարդեցին նրանց,
21 Իսրայէլին Տէր Աստուածը Սեհոնն ու անոր բոլոր ժողովուրդը Իսրայէլին ձեռքը մատնեց, որոնք զանոնք զարկին։ Իսրայէլ այն երկրին մէջ բնակող Ամօրհացիներուն բոլոր երկիրը առաւ։
Եւ մատնեաց Տէր Աստուած Իսրայելի զՍեհոն եւ զամենայն ազգն նորա ի ձեռս Իսրայելի, եւ եհար զնոսա, եւ ժառանգեաց Իսրայէլ զերկիր Ամովրհացւոյն բնակելոյն յերկրին յայնմիկ:

11:21: Եւ մատնեաց Տէր Աստուած Իսրայէլի զՍեհոն՝ եւ զամենայն ազգն նորա ՚ի ձեռս Իսրայէլի. եւ եհար զնոսա, եւ ժառանգեա՛ց Իսրայէլ զերկիր Ամուրհացւոցն բնակելոյն յերկրին յայնմիկ[2609]։
[2609] Ոմանք. Եւ ժառանգեաց Իսրայէլ զամենայն եր՛՛։
21. Իսրայէլի Տէր Աստուածը Սեհոնին եւ նրա ամբողջ ժողովրդին իսրայէլացիների ձեռքը մատնեց, եւ ջարդեցին նրանց,
21 Իսրայէլին Տէր Աստուածը Սեհոնն ու անոր բոլոր ժողովուրդը Իսրայէլին ձեռքը մատնեց, որոնք զանոնք զարկին։ Իսրայէլ այն երկրին մէջ բնակող Ամօրհացիներուն բոլոր երկիրը առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2111:21: И предал Господь Бог Израилев Сигона и весь народ его в руки Израилю, и он побил их; и получил Израиль в наследие всю землю Аморрея, жившего в земле той;
11:22 ἀπὸ απο from; away Αρνων αρνων and; even ἕως εως till; until τοῦ ο the Ιαβοκ ιαβοκ and; even ἀπὸ απο from; away τῆς ο the ἐρήμου ερημος lonesome; wilderness ἕως εως till; until τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis
11:21 וַ֠ wa וְ and יִּתֵּן yyittˌēn נתן give יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s) יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] סִיחֹ֧ון sîḥˈôn סִיחֹון Sihon וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עַמֹּ֛ו ʕammˈô עַם people בְּ bᵊ בְּ in יַ֥ד yˌaḏ יָד hand יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and יַּכּ֑וּם yyakkˈûm נכה strike וַ wa וְ and יִּירַשׁ֙ yyîrˌaš ירשׁ trample down יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth הָ hā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite יֹושֵׁ֖ב yôšˌēv ישׁב sit הָ hā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth הַ ha הַ the הִֽיא׃ hˈî הִיא she
11:21. tradiditque eum Dominus in manu Israhel cum omni exercitu suo qui percussit eum et possedit omnem terram Amorrei habitatoris regionis illiusAnd the Lord delivered him, with all his army, into the hands of Israel, and he slew him, and possessed all the land of the Amorrhite, the inhabitant of that country,
21. And the LORD, the God of Israel, delivered Sihon and all his people into the hand of Israel, and they smote them: so Israel possessed all the land of the Amorites, the inhabitants of that country.
11:21. But the Lord delivered him, with his entire army, into the hands of Israel. And he struck him down, and he possessed all the land of the Amorite, the inhabitant of that region,
11:21. And the LORD God of Israel delivered Sihon and all his people into the hand of Israel, and they smote them: so Israel possessed all the land of the Amorites, the inhabitants of that country.
And the LORD God of Israel delivered Sihon and all his people into the hand of Israel, and they smote them: so Israel possessed all the land of the Amorites, the inhabitants of that country:

11:21: И предал Господь Бог Израилев Сигона и весь народ его в руки Израилю, и он побил их; и получил Израиль в наследие всю землю Аморрея, жившего в земле той;
11:22
ἀπὸ απο from; away
Αρνων αρνων and; even
ἕως εως till; until
τοῦ ο the
Ιαβοκ ιαβοκ and; even
ἀπὸ απο from; away
τῆς ο the
ἐρήμου ερημος lonesome; wilderness
ἕως εως till; until
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
11:21
וַ֠ wa וְ and
יִּתֵּן yyittˌēn נתן give
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s)
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
סִיחֹ֧ון sîḥˈôn סִיחֹון Sihon
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עַמֹּ֛ו ʕammˈô עַם people
בְּ bᵊ בְּ in
יַ֥ד yˌaḏ יָד hand
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
וַ wa וְ and
יַּכּ֑וּם yyakkˈûm נכה strike
וַ wa וְ and
יִּירַשׁ֙ yyîrˌaš ירשׁ trample down
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
הָ הַ the
אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite
יֹושֵׁ֖ב yôšˌēv ישׁב sit
הָ הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
הַ ha הַ the
הִֽיא׃ hˈî הִיא she
11:21. tradiditque eum Dominus in manu Israhel cum omni exercitu suo qui percussit eum et possedit omnem terram Amorrei habitatoris regionis illius
And the Lord delivered him, with all his army, into the hands of Israel, and he slew him, and possessed all the land of the Amorrhite, the inhabitant of that country,
11:21. But the Lord delivered him, with his entire army, into the hands of Israel. And he struck him down, and he possessed all the land of the Amorite, the inhabitant of that region,
11:21. And the LORD God of Israel delivered Sihon and all his people into the hand of Israel, and they smote them: so Israel possessed all the land of the Amorites, the inhabitants of that country.
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Albert Barnes: Notes on the Bible - 1834
11:21
The title "God of Israel" has a special emphasis here, and in Jdg 11:23. in a narrative of transactions relating to the pagan and their gods.
John Gill
11:21 And the Lord God of Israel delivered Sihon and all his people into the hand of Israel,.... So that as Sihon, his people, and his country, fell into the hands of Israel through the victory the Lord gave them over him, they had a divine right to the land now in dispute:
and they smote them: destroyed him and all his people, as they were ordered to destroy the seven nations of Canaan, of which the Amorites were one, Deut 7:1,
so Israel possessed all the land of the Amorites, the inhabitants of that country; by means of the above victory they came into the lawful and rightful possession of all the land that belonged to the Amorites, who were at that time, and none else, the inhabitants of it; and therefore the Ammonites could have no claim to it, nor was any made till now.
11:2211:22: Եւ ժառանգեաց Իսրայէլ զամենայն սահմանս Ամուրհացւոցն յԱռնոնայ մինչեւ ցԱբրո՛կ, եւ յանապատէն մինչեւ ցՅորդանան[2610]։ [2610] Ոմանք. Ամովրհացւոյն... մինչեւ ցՅաբոկ։
22. եւ Իսրայէլը ժառանգեց այդ երկրում ապրող ամորհացիների երկիրը, ամորհացիների բոլոր սահմանները Առնոնից մինչեւ Յաբոկ եւ անապատից մինչեւ Յորդանան գետը:
22 Իսրայէլ Ամօրհացիներուն բոլոր սահմանը, Առնոնէն մինչեւ Յաբոկ ու անապատէն մինչեւ Յորդանան ժառանգեց։
Եւ ժառանգեաց Իսրայէլ զամենայն սահմանս Ամովրհացւոյն յԱռնոնայ մինչեւ ցՅաբոկ, եւ յանապատէն մինչեւ ցՅորդանան:

11:22: Եւ ժառանգեաց Իսրայէլ զամենայն սահմանս Ամուրհացւոցն յԱռնոնայ մինչեւ ցԱբրո՛կ, եւ յանապատէն մինչեւ ցՅորդանան[2610]։
[2610] Ոմանք. Ամովրհացւոյն... մինչեւ ցՅաբոկ։
22. եւ Իսրայէլը ժառանգեց այդ երկրում ապրող ամորհացիների երկիրը, ամորհացիների բոլոր սահմանները Առնոնից մինչեւ Յաբոկ եւ անապատից մինչեւ Յորդանան գետը:
22 Իսրայէլ Ամօրհացիներուն բոլոր սահմանը, Առնոնէն մինչեւ Յաբոկ ու անապատէն մինչեւ Յորդանան ժառանգեց։
zohrab-1805▾ eastern-1994▾ western am▾
11:2211:22: и получили они в наследие все пределы Аморрея от Арнона до Иавока и от пустыни до Иордана.
11:23 καὶ και and; even νῦν νυν now; present κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ἐξῆρεν εξαιρω lift out / up; remove τὸν ο the Αμορραῖον αμορραιος from; away προσώπου προσωπον face; ahead of λαοῦ λαος populace; population αὐτοῦ αυτος he; him Ισραηλ ισραηλ.1 Israel καὶ και and; even σὺ συ you κληρονομήσεις κληρονομεω inherit; heir αὐτόν αυτος he; him
11:22 וַ wa וְ and יִּ֣ירְשׁ֔וּ yyˈîrᵊšˈû ירשׁ trample down אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole גְּב֣וּל gᵊvˈûl גְּבוּל boundary הָ hā הַ the אֱמֹרִ֑י ʔᵉmōrˈî אֱמֹרִי Amorite מֵֽ mˈē מִן from אַרְנֹון֙ ʔarnôn אַרְנֹון Arnon וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto הַ ha הַ the יַּבֹּ֔ק yyabbˈōq יַבֹּק Jabbok וּ û וְ and מִן־ min- מִן from הַ ha הַ the מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto הַ ha הַ the יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
11:22. et universos fines eius de Arnon usque Iaboc et de solitudine usque ad IordanemAnd all the coasts thereof from the Arnon to the Jaboc, and from the wilderness to the Jordan.
22. And they possessed all the border of the Amorites, from Arnon even unto Jabbok, and from the wilderness even unto Jordan.
11:22. with all its parts, from the Arnon as far as the Jabbok, and from the wilderness even to the Jordan.
11:22. And they possessed all the coasts of the Amorites, from Arnon even unto Jabbok, and from the wilderness even unto Jordan.
And they possessed all the coasts of the Amorites, from Arnon even unto Jabbok, and from the wilderness even unto Jordan:

11:22: и получили они в наследие все пределы Аморрея от Арнона до Иавока и от пустыни до Иордана.
11:23
καὶ και and; even
νῦν νυν now; present
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ἐξῆρεν εξαιρω lift out / up; remove
τὸν ο the
Αμορραῖον αμορραιος from; away
προσώπου προσωπον face; ahead of
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
σὺ συ you
κληρονομήσεις κληρονομεω inherit; heir
αὐτόν αυτος he; him
11:22
וַ wa וְ and
יִּ֣ירְשׁ֔וּ yyˈîrᵊšˈû ירשׁ trample down
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
גְּב֣וּל gᵊvˈûl גְּבוּל boundary
הָ הַ the
אֱמֹרִ֑י ʔᵉmōrˈî אֱמֹרִי Amorite
מֵֽ mˈē מִן from
אַרְנֹון֙ ʔarnôn אַרְנֹון Arnon
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יַּבֹּ֔ק yyabbˈōq יַבֹּק Jabbok
וּ û וְ and
מִן־ min- מִן from
הַ ha הַ the
מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
11:22. et universos fines eius de Arnon usque Iaboc et de solitudine usque ad Iordanem
And all the coasts thereof from the Arnon to the Jaboc, and from the wilderness to the Jordan.
11:22. with all its parts, from the Arnon as far as the Jabbok, and from the wilderness even to the Jordan.
11:22. And they possessed all the coasts of the Amorites, from Arnon even unto Jabbok, and from the wilderness even unto Jordan.
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Adam Clarke: Commentary on the Bible - 1831
11:22: From the wilderness even unto Jordan - From Arabia Deserta on the east to Jordan on the west.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:22: And they: Deu 2:36
from the wilderness: From Arabia Deserta on the east, to Jordan on the west.
John Gill
11:22 And they possessed all the coasts of the Amorites,.... Peaceably and quietly, nor did any pretend to call their right in question, or dispute their title, or give them any disturbance:
from Arnon unto Jabbok: which was the length of the country, and the direction was from south to north, and reached from the river Arnon, the border of Moab, to the river Jabbok, the border of Ammon; so that it included no part of what was at this time in the possession of either:
and from the wilderness even unto Jordan; which was the breadth of it, and its direction was from the west to the east, reaching from the wilderness of Arabia to the river Jordan.
John Wesley
11:22 The coasts - Or, borders; together with all the land included within those borders. Wilderness - Namely, the desert of Arabia.
11:2311:23: Եւ արդ Տէր Աստուած Իսրայէլի եբարձ զԱմուրհացին յերեսաց ժողովրդեան իւրոյ Իսրայէլի. եւ դո՞ւ ժառանգիցես զնա։
23. Արդ, Իսրայէլի Տէր Աստուածը ամորհացիներին վերացրել է Իսրայէլի իր ժողովրդի առջեւից, դո՞ւ պիտի ժառանգես այն:
23 Ուստի հիմա որ Իսրայէլի Տէր Աստուածը Ամօրհացիները իր Իսրայէլի ժողովուրդին առջեւէն վռնտեր է, դո՞ւն պիտի ժառանգես այն երկիրը։
Եւ արդ Տէր Աստուած Իսրայելի եբարձ զԱմովրհացին յերեսաց ժողովրդեան իւրոյ Իսրայելի. եւ դո՞ւ ժառանգիցես զնա:

11:23: Եւ արդ Տէր Աստուած Իսրայէլի եբարձ զԱմուրհացին յերեսաց ժողովրդեան իւրոյ Իսրայէլի. եւ դո՞ւ ժառանգիցես զնա։
23. Արդ, Իսրայէլի Տէր Աստուածը ամորհացիներին վերացրել է Իսրայէլի իր ժողովրդի առջեւից, դո՞ւ պիտի ժառանգես այն:
23 Ուստի հիմա որ Իսրայէլի Տէր Աստուածը Ամօրհացիները իր Իսրայէլի ժողովուրդին առջեւէն վռնտեր է, դո՞ւն պիտի ժառանգես այն երկիրը։
zohrab-1805▾ eastern-1994▾ western am▾
11:2311:23: Итак Господь Бог Израилев изгнал Аморрея от лица народа Своего Израиля, а ты хочешь взять его наследие?
11:24 οὐχὶ ουχι not; not actually ἃ ος who; what ἐὰν εαν and if; unless κληρονομήσει κληρονομεω inherit; heir σε σε.1 you Χαμως χαμως the θεός θεος God σου σου of you; your αὐτὰ αυτος he; him κληρονομήσεις κληρονομεω inherit; heir καὶ και and; even τοὺς ο the πάντας πας all; every οὓς ος who; what ἐξῆρεν εξαιρω lift out / up; remove κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our ἀπὸ απο from; away προσώπου προσωπον face; ahead of ἡμῶν ημων our αὐτοὺς αυτος he; him κληρονομήσομεν κληρονομεω inherit; heir
11:23 וְ wᵊ וְ and עַתָּ֞ה ʕattˈā עַתָּה now יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֹורִישׁ֙ hôrîš ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face עַמֹּ֣ו ʕammˈô עַם people יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you תִּירָשֶֽׁנּוּ׃ tîrāšˈennû ירשׁ trample down
11:23. Dominus ergo Deus Israhel subvertit Amorreum pugnante contra illum populo suo Israhel et tu nunc vis possidere terram eiusSo the Lord, the God of Israel, destroyed the Amorrhite, his people of Israel fighting against him, and wilt thou now possess his land?
23. So now the LORD, the God of Israel, hath dispossessed the Amorites from before his people Israel, and shouldest thou possess them?
11:23. Therefore, it was the Lord, the God of Israel, who overthrew the Amorites, by means of his people Israel fighting against them. And now you wish to possess his land?
11:23. So now the LORD God of Israel hath dispossessed the Amorites from before his people Israel, and shouldest thou possess it?
So now the LORD God of Israel hath dispossessed the Amorites from before his people Israel, and shouldest thou possess it:

11:23: Итак Господь Бог Израилев изгнал Аморрея от лица народа Своего Израиля, а ты хочешь взять его наследие?
11:24
οὐχὶ ουχι not; not actually
ος who; what
ἐὰν εαν and if; unless
κληρονομήσει κληρονομεω inherit; heir
σε σε.1 you
Χαμως χαμως the
θεός θεος God
σου σου of you; your
αὐτὰ αυτος he; him
κληρονομήσεις κληρονομεω inherit; heir
καὶ και and; even
τοὺς ο the
πάντας πας all; every
οὓς ος who; what
ἐξῆρεν εξαιρω lift out / up; remove
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
ἡμῶν ημων our
αὐτοὺς αυτος he; him
κληρονομήσομεν κληρονομεω inherit; heir
11:23
וְ wᵊ וְ and
עַתָּ֞ה ʕattˈā עַתָּה now
יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הֹורִישׁ֙ hôrîš ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
עַמֹּ֣ו ʕammˈô עַם people
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אַתָּ֖ה ʔattˌā אַתָּה you
תִּירָשֶֽׁנּוּ׃ tîrāšˈennû ירשׁ trample down
11:23. Dominus ergo Deus Israhel subvertit Amorreum pugnante contra illum populo suo Israhel et tu nunc vis possidere terram eius
So the Lord, the God of Israel, destroyed the Amorrhite, his people of Israel fighting against him, and wilt thou now possess his land?
11:23. Therefore, it was the Lord, the God of Israel, who overthrew the Amorites, by means of his people Israel fighting against them. And now you wish to possess his land?
11:23. So now the LORD God of Israel hath dispossessed the Amorites from before his people Israel, and shouldest thou possess it?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:23: The Lord God of Israel hath dispossessed the Amorites - Jephthah shows that the Israelites did not take the land of the Moabites or Ammonites, but that of the Amorites, which they had conquered from Sihon their king, who had, without cause or provocation, attacked them; and although the Amorites had taken the lands in question from the Ammonites, yet the title by which Israel held them was good, because they took them not from the Ammonites, but conquered them from the Amorites. So now the Lord - hath dispossessed the Amorites. - The circumstances in which the Israelites were when they were attacked by the Amorites, plainly proved, that, unless Jehovah had helped them, they must have been overcome. God defeated the Amorites, and made a grant of their lands to the Israelites; and they had, in consequence, possessed them for three hundred years, Jdg 11:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:23: Jephthah shews that the Israelites did not take the land of the Moabites or Ammonites, but that of the Amorites, which they had conquered from Sihon their king; and although the Amorites had taken the lands in question from the Ammonites, yet the title by which Israel held them was good, because they took them, not from the Ammonites, but from the Amorites.
John Gill
11:23 So now the Lord God of Israel hath dispossessed the Amorites from before his people Israel,.... It is his doing, and not the work of the Israelites; it is he that dispossessed the Amorites, and put the Israelites into the possession of their land, and therefore they enjoy it by a good tenure:
and shouldest thou possess it? what through the blessing of God on their arms they have obtained by conquest, and he has settled them in; did they conquer, that thou should possess what they conquered? did their God put it into their hands to deliver it into thine? did they fight to recover for thee what thou hadst lost, and to put thee into the possession of it? did not they fight in their own defence, and their enemies and their land fell into their hands, and by the laws and right of nations became theirs? and canst thou expect to possess it? what reason is there for it?
John Wesley
11:23 So the Lord - God, the sovereign Lord of all lands, hath given us this land; this he adds, as a farther and convincing reason; because otherwise it might have been alledged against the former argument, that they could gain no more right to that land from Sihon, than Sihon himself had.
11:2411:24: Ոչ ապաքէն զոր ժառանգեցոյց քեզ Քամո՛վս աստուածն քո՝ զա՛յն ժառանգեսցես. եւ զամենայն զոր ժառանգեցոյց Տէր Աստուած մեր յերեսաց ձերոց՝ զայն մե՛ք ժառանգեսցուք։
24. Չէ՞ որ դու պիտի ժառանգես քո աստծու՝ Քամոսի քեզ ժառանգութիւն տուածը, մենք էլ պիտի ժառանգենք այն ամէնը, ինչ մեր Տէր Աստուածը ժառանգութիւն տուեց մեզ:
24 Քու աստուծոյդ Քամովսին քեզի ժառանգութիւն տուածը դուն չե՞ս ժառանգեր. մենք ալ մեր Եհովա Աստուծոյն մեր առջեւէն վռնտած ազգերուն երկիրը կը ժառանգենք։
Ո՞չ ապաքէն զոր ժառանգեցոյց քեզ Քամովս աստուածն քո` զայն ժառանգեսցես. եւ զամենայն զոր ժառանգեցոյց Տէր Աստուած մեր յերեսաց [201]ձերոց` զայն մեք ժառանգեսցուք:

11:24: Ոչ ապաքէն զոր ժառանգեցոյց քեզ Քամո՛վս աստուածն քո՝ զա՛յն ժառանգեսցես. եւ զամենայն զոր ժառանգեցոյց Տէր Աստուած մեր յերեսաց ձերոց՝ զայն մե՛ք ժառանգեսցուք։
24. Չէ՞ որ դու պիտի ժառանգես քո աստծու՝ Քամոսի քեզ ժառանգութիւն տուածը, մենք էլ պիտի ժառանգենք այն ամէնը, ինչ մեր Տէր Աստուածը ժառանգութիւն տուեց մեզ:
24 Քու աստուծոյդ Քամովսին քեզի ժառանգութիւն տուածը դուն չե՞ս ժառանգեր. մենք ալ մեր Եհովա Աստուծոյն մեր առջեւէն վռնտած ազգերուն երկիրը կը ժառանգենք։
zohrab-1805▾ eastern-1994▾ western am▾
11:2411:24: Не владеешь ли ты тем, что дал тебе Хамос, бог твой? И мы владеем всем тем, что дал нам в наследие Господь Бог наш.
11:25 καὶ και and; even νῦν νυν now; present μὴ μη not ἐν εν in ἀγαθῷ αγαθος good ἀγαθώτερος αγαθος good σὺ συ you ὑπὲρ υπερ over; for Βαλακ βαλακ Balak; Valak υἱὸν υιος son Σεπφωρ σεπφωρ monarch; king Μωαβ μωαβ not μαχόμενος μαχομαι fight ἐμαχέσατο μαχομαι fight μετὰ μετα with; amid Ισραηλ ισραηλ.1 Israel ἢ η or; than πολεμῶν πολεμεω battle ἐπολέμησεν πολεμεω battle αὐτόν αυτος he; him
11:24 הֲ hᵃ הֲ [interrogative] לֹ֞א lˈō לֹא not אֵ֣ת ʔˈēṯ אֵת [object marker] אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] יֹורִֽישְׁךָ֛ yôrˈîšᵊḵˈā ירשׁ trample down כְּמֹ֥ושׁ kᵊmˌôš כְּמֹושׁ Chemosh אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) אֹותֹ֥ו ʔôṯˌô אֵת [object marker] תִירָ֑שׁ ṯîrˈāš ירשׁ trample down וְ wᵊ וְ and אֵת֩ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֹורִ֜ישׁ hôrˈîš ירשׁ trample down יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֛ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) מִ mi מִן from פָּנֵ֖ינוּ ppānˌênû פָּנֶה face אֹותֹ֥ו ʔôṯˌô אֵת [object marker] נִירָֽשׁ׃ nîrˈāš ירשׁ trample down
11:24. nonne ea quae possedit Chamos deus tuus tibi iure debentur quae autem Dominus Deus noster victor obtinuit in nostram cedent possessionemAre not those things which thy god Chamos possesseth, due to thee by right? But what the Lord our God hath obtained by conquest, shall be our possession:
24. Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever the LORD our God hath dispossessed from before us, them will we possess.
11:24. Are not the things that your god Chemosh possesses owed to you by right? And so, what the Lord our God has obtained by victory falls to us as a possession.
11:24. Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever the LORD our God shall drive out from before us, them will we possess.
Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever the LORD our God shall drive out from before us, them will we possess:

11:24: Не владеешь ли ты тем, что дал тебе Хамос, бог твой? И мы владеем всем тем, что дал нам в наследие Господь Бог наш.
11:25
καὶ και and; even
νῦν νυν now; present
μὴ μη not
ἐν εν in
ἀγαθῷ αγαθος good
ἀγαθώτερος αγαθος good
σὺ συ you
ὑπὲρ υπερ over; for
Βαλακ βαλακ Balak; Valak
υἱὸν υιος son
Σεπφωρ σεπφωρ monarch; king
Μωαβ μωαβ not
μαχόμενος μαχομαι fight
ἐμαχέσατο μαχομαι fight
μετὰ μετα with; amid
Ισραηλ ισραηλ.1 Israel
η or; than
πολεμῶν πολεμεω battle
ἐπολέμησεν πολεμεω battle
αὐτόν αυτος he; him
11:24
הֲ hᵃ הֲ [interrogative]
לֹ֞א lˈō לֹא not
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
יֹורִֽישְׁךָ֛ yôrˈîšᵊḵˈā ירשׁ trample down
כְּמֹ֥ושׁ kᵊmˌôš כְּמֹושׁ Chemosh
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
אֹותֹ֥ו ʔôṯˌô אֵת [object marker]
תִירָ֑שׁ ṯîrˈāš ירשׁ trample down
וְ wᵊ וְ and
אֵת֩ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הֹורִ֜ישׁ hôrˈîš ירשׁ trample down
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֛ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
מִ mi מִן from
פָּנֵ֖ינוּ ppānˌênû פָּנֶה face
אֹותֹ֥ו ʔôṯˌô אֵת [object marker]
נִירָֽשׁ׃ nîrˈāš ירשׁ trample down
11:24. nonne ea quae possedit Chamos deus tuus tibi iure debentur quae autem Dominus Deus noster victor obtinuit in nostram cedent possessionem
Are not those things which thy god Chamos possesseth, due to thee by right? But what the Lord our God hath obtained by conquest, shall be our possession:
11:24. Are not the things that your god Chemosh possesses owed to you by right? And so, what the Lord our God has obtained by victory falls to us as a possession.
11:24. Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever the LORD our God shall drive out from before us, them will we possess.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:24: Wilt not thou possess that which Chemosh thy god giveth thee - As if he had said: "It is a maxim with you, as it is among all nations, that the lands which they conceive to be given them by their gods, they have an absolute right to, and should not relinquish them to any kind of claimant. You suppose that the land which you possess was given you by your god Chemosh and therefore you will not relinquish what you believe you hold by a Divine right. Now, we know that Jehovah, our God, who is the Lord of heaven and earth, has given the Israelites the land of the Amorites; and therefore we will not give it up." The ground of Jephthah's remonstrance was sound and good.
1. The Ammonites had lost their lands in their contests with the Amorites.
2. The Israelites conquered these lands from the Amorites, who had waged a most unprincipled war against them.
3. God, who is the Maker of heaven and earth had given those very lands as a Divine grant to the Israelites.
4. In consequence of this they had possession of them for upwards of three hundred years.
5. These lands were never reclaimed by the Ammonites, though they had repeated opportunities of doing it, whilst the Israelites dwelt in Heshbon, in Aroer, and in the coasts of Arnon; but they did not reclaim them because they knew that the Israelites held them legally. The present pretensions of Ammon were unsupported and unjustifiable.
Albert Barnes: Notes on the Bible - 1834
11:24
Chemosh was the national god of the Moabites (see the marginal references); and as the territory in question was Moabitish territory before the Amorites took it from "the people of Chemosh," this may account for the mention of Chemosh here rather than of Moloch, or Milcom, the god of the Ammonites. Possibly the king of the children of Ammon at this time may have been a Moabite.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:24: Wilt not thou possess: This is simply an argumentum ad hominem; in which Jephthah argues on this principles recognized by the king of Ammon. As if he had said, "You suppose that the land which you possess was given you by your god Chemosh; and therefore will not relinquish what you believe you hold by a divine right. Now we know that Jehovah, our God, has given us the land of the Israelites; and therefore we will not give it up."
Chemosh: Num 21:29; Kg1 11:7; Jer 48:7, Jer 48:46
whomsoever: Deu 9:4, Deu 9:5, Deu 18:12; Jos 3:10; Psa 44:2, Psa 78:55; Mic 4:5
Geneva 1599
11:24 Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever the (h) LORD our God shall drive out from before us, them will we possess.
(h) For we should believe and obey God more than you your idols.
John Gill
11:24 Wilt not thou possess that which Chemosh thy god giveth thee to possess?.... Chemosh was the idol of the Moabites, see Num 21:29, which has led some to think, that the present king of Ammon was also king of Moab, and who insisted on that part of the country, which formerly belonged to Moab, to be delivered to him, as well as that which had belonged to Ammon. Now since the land, which they now inhabited, as well as what they had lost, they had taken away from others, Deut 2:10, having conquered them, and which they ascribed to the help and assistance they had from their idol, and possessed as his gift; Jephthah argues with them "ad hominem", from the less to the greater:
so whomsoever the Lord our God shall drive out from before us, them will we possess; we have surely as good a claim to what the Lord our God gives to us in a way of conquest, as you have, or can think you have, to what your idol, as you suppose, has given you: however, what we have got, or get this way, we are determined to possess, and keep possession of.
John Wesley
11:24 Wilt not thou - He speaks according to their absurd opinion: the Ammonites and Moabites got their land by conquest of the old inhabitants, whom they cast out; and this success, though given them by the true God, for Lot's sake, Deut 2:9, Deut 2:19, they impiously ascribe to their god Chemosh, whose gift they owned to be a sufficient title.
11:2511:25: Իսկ արդ՝ միթէ լա՞ւ ինչ իցես դու քան զԲաղակ որդի Սեպփովրայ զարքայն Մովաբու. միթէ մարտի՞ւ մարտեաւ ընդ Իսրայէլի, կամ պատերազմաւ պատերազմեցա՞ւ ընդ նոսա.
25. Արդ, դու Սեպփորի որդի Բաղակից՝ Մովաբի արքայից լա՞ւ ես. միթէ նա վի՞ճեց իսրայէլացիների հետ կամ պատերազմե՞ց նրանց դէմ.
25 Եւ հիմա դուն Մովաբի թագաւորէն, Սեպփօրեան Բաղակէն, աւելի՞ զօրաւոր ես. միթէ անիկա Իսրայէլին հետ կռուեցա՞ւ, կամ անոնց հետ պատերազմ ըրա՞ւ։
Իսկ արդ` միթէ լա՞ւ ինչ իցես դու քան զԲաղակ որդի Սեպփովրայ` զարքայն Մովաբու. միթէ մարտի՞ւ մարտեաւ ընդ Իսրայելի, կամ պատերազմաւ պատերազմեցա՞ւ ընդ նոսա:

11:25: Իսկ արդ՝ միթէ լա՞ւ ինչ իցես դու քան զԲաղակ որդի Սեպփովրայ զարքայն Մովաբու. միթէ մարտի՞ւ մարտեաւ ընդ Իսրայէլի, կամ պատերազմաւ պատերազմեցա՞ւ ընդ նոսա.
25. Արդ, դու Սեպփորի որդի Բաղակից՝ Մովաբի արքայից լա՞ւ ես. միթէ նա վի՞ճեց իսրայէլացիների հետ կամ պատերազմե՞ց նրանց դէմ.
25 Եւ հիմա դուն Մովաբի թագաւորէն, Սեպփօրեան Բաղակէն, աւելի՞ զօրաւոր ես. միթէ անիկա Իսրայէլին հետ կռուեցա՞ւ, կամ անոնց հետ պատերազմ ըրա՞ւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2511:25: Разве ты лучше Валака, сына Сепфорова, царя Моавитского? Ссорился ли он с Израилем, или воевал ли с ними?
11:26 ἐν εν in τῷ ο the οἰκῆσαι οικεω dwell ἐν εν in Εσεβων εσεβων and; even ἐν εν in τοῖς ο the ὁρίοις οριον frontier αὐτῆς αυτος he; him καὶ και and; even ἐν εν in γῇ γη earth; land Αροηρ αροηρ and; even ἐν εν in τοῖς ο the ὁρίοις οριον frontier αὐτῆς αυτος he; him καὶ και and; even ἐν εν in πάσαις πας all; every ταῖς ο the πόλεσιν πολις city ταῖς ο the παρὰ παρα from; by τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis τριακόσια τριακοσιοι three hundred ἔτη ετος year καὶ και and; even διὰ δια through; because of τί τις.1 who?; what? οὐκ ου not ἐρρύσω ρυομαι rescue αὐτοὺς αυτος he; him ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that
11:25 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now הֲ hᵃ הֲ [interrogative] טֹ֥וב ṭˌôv טֹוב good טֹוב֙ ṭôv טֹוב good אַתָּ֔ה ʔattˈā אַתָּה you מִ mi מִן from בָּלָ֥ק bbālˌāq בָּלָק Balak בֶּן־ ben- בֵּן son צִפֹּ֖ור ṣippˌôr צִפֹּור Zippor מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king מֹואָ֑ב môʔˈāv מֹואָב Moab הֲ hᵃ הֲ [interrogative] רֹ֥וב rˌôv ריב contend רָב֙ rˌāv ריב contend עִם־ ʕim- עִם with יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אִם־ ʔim- אִם if נִלְחֹ֥ם nilḥˌōm לחם fight נִלְחַ֖ם nilḥˌam לחם fight בָּֽם׃ bˈām בְּ in
11:25. nisi forte melior es Balac filio Sepphor rege Moab aut docere potes quod iurgatus sit contra Israhel et pugnaverit contra eumUnless, perhaps, thou art better than Balac, the son of Sephor, king of Moab: or canst shew that he strove against Israel, and fought against him,
25. And now art thou any thing better than Balak the son of Zippor, king of Moab? did he ever strive against Israel, or did he ever fight against them?
11:25. Or are you, perhaps, better than Balak, the son of Zippor, the king of Moab? Or are you able to explain what his argument was against Israel, and why he fought against him?
11:25. And now [art] thou any thing better than Balak the son of Zippor, king of Moab? did he ever strive against Israel, or did he ever fight against them,
And now [art] thou any thing better than Balak the son of Zippor, king of Moab? did he ever strive against Israel, or did he ever fight against them:

11:25: Разве ты лучше Валака, сына Сепфорова, царя Моавитского? Ссорился ли он с Израилем, или воевал ли с ними?
11:26
ἐν εν in
τῷ ο the
οἰκῆσαι οικεω dwell
ἐν εν in
Εσεβων εσεβων and; even
ἐν εν in
τοῖς ο the
ὁρίοις οριον frontier
αὐτῆς αυτος he; him
καὶ και and; even
ἐν εν in
γῇ γη earth; land
Αροηρ αροηρ and; even
ἐν εν in
τοῖς ο the
ὁρίοις οριον frontier
αὐτῆς αυτος he; him
καὶ και and; even
ἐν εν in
πάσαις πας all; every
ταῖς ο the
πόλεσιν πολις city
ταῖς ο the
παρὰ παρα from; by
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
τριακόσια τριακοσιοι three hundred
ἔτη ετος year
καὶ και and; even
διὰ δια through; because of
τί τις.1 who?; what?
οὐκ ου not
ἐρρύσω ρυομαι rescue
αὐτοὺς αυτος he; him
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
11:25
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
הֲ hᵃ הֲ [interrogative]
טֹ֥וב ṭˌôv טֹוב good
טֹוב֙ ṭôv טֹוב good
אַתָּ֔ה ʔattˈā אַתָּה you
מִ mi מִן from
בָּלָ֥ק bbālˌāq בָּלָק Balak
בֶּן־ ben- בֵּן son
צִפֹּ֖ור ṣippˌôr צִפֹּור Zippor
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
מֹואָ֑ב môʔˈāv מֹואָב Moab
הֲ hᵃ הֲ [interrogative]
רֹ֥וב rˌôv ריב contend
רָב֙ rˌāv ריב contend
עִם־ ʕim- עִם with
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אִם־ ʔim- אִם if
נִלְחֹ֥ם nilḥˌōm לחם fight
נִלְחַ֖ם nilḥˌam לחם fight
בָּֽם׃ bˈām בְּ in
11:25. nisi forte melior es Balac filio Sepphor rege Moab aut docere potes quod iurgatus sit contra Israhel et pugnaverit contra eum
Unless, perhaps, thou art better than Balac, the son of Sephor, king of Moab: or canst shew that he strove against Israel, and fought against him,
11:25. Or are you, perhaps, better than Balak, the son of Zippor, the king of Moab? Or are you able to explain what his argument was against Israel, and why he fought against him?
11:25. And now [art] thou any thing better than Balak the son of Zippor, king of Moab? did he ever strive against Israel, or did he ever fight against them,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:25 , Jdg 11:26
Jephthah advances another historical argument. Balak, the king of Moab, never disputed the possession of Sihon's kingdom with Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:25: Balak: Num. 22:2-21; Deu 23:3, Deu 23:4; Jos 24:9, Jos 24:10; Mic 6:5
John Gill
11:25 And now art thou anything better than Balak the son of Zippor king of Moab?.... This argument seems to strengthen the conjecture, that this king was king of Moab at this time, and so Balak was one of his predecessors. Now he is asked, whether he thought he was a wiser and more knowing prince than he, as to what was his right and due; or whether he had a better claim, or any additional one to the land in dispute the other had not; or whether he judged he was more able to regain what belonged to him:
did he ever strive against Israel? for the land they took away from Sihon formerly in the possession of the Moabites? did he ever lay any claim to it, or enter into any dispute, or litigate with Israel about it? not at all:
or did he ever fight against Israel? that is, on that account; no, he sent for Balaam to curse Israel, and sought to defend and secure his own country he was in possession of, which he thought was in danger by the Israelites being so near him; but he never made war with them under any such pretence, that they had done him any injury by inheriting the land they had taken from Sihon and Og, kings of the Amorites.
John Wesley
11:25 Than Balak - Art thou wiser than he? Or hast thou more right than he had? Balak, though he plotted against Israel, in defence of his own land, which he feared they would invade and conquer, yet never contended with them about the restitution of those lands which Sihon took from him or his predecessors.
11:2611:26: ՚ի բնակելն Իսրայէլի յԵսեբոն եւ ՚ի դստերս նորա, եւ յԱրոյե՛ր եւ ՚ի դստերս նորա, եւ յամենայն քաղաքս որ առ եզերբ Յորդանանու ամս երեք հարիւր. զի՞ է զի ո՛չ թափեցին զնոսա ՚ի ժամանակին յայնմիկ[2611]։ [2611] Այլք. ՚Ի բնակելն Իսրայէլի յԵսեբոն։
26. Իսրայէլը երեք հարիւր տարի ապրում է Եսեբոնում եւ նրա աւաններում, Արոյերում եւ նրա աւաններում ու Յորդանան գետի ափերի բոլոր քաղաքներում: Ինչո՞ւ չազատեցին դրանք այնքան ժամանակ:
26 Իսրայէլ Եսեբոնին ու անոր գիւղերուն մէջ, Արոէրին ու անոր գիւղերուն մէջ եւ Առնոնին եզերքին վրայ եղող բոլոր քաղաքներուն մէջ երեք հարիւր տարի է, որ կը բնակի։ Ինչո՞ւ համար զանոնք այնքան ատենի մէջ չազատեցիք։
ի բնակելն Իսրայելի յԵսեբոն եւ ի դստերս նորա, եւ յԱրոյէր եւ ի դստերս նորա, եւ յամենայն քաղաքս որ առ եզերբ [202]Յորդանանու ամս երեք հարեւր. զի՞ է զի ոչ [203]թափեցին զնոսա ի ժամանակին յայնմիկ:

11:26: ՚ի բնակելն Իսրայէլի յԵսեբոն եւ ՚ի դստերս նորա, եւ յԱրոյե՛ր եւ ՚ի դստերս նորա, եւ յամենայն քաղաքս որ առ եզերբ Յորդանանու ամս երեք հարիւր. զի՞ է զի ո՛չ թափեցին զնոսա ՚ի ժամանակին յայնմիկ[2611]։
[2611] Այլք. ՚Ի բնակելն Իսրայէլի յԵսեբոն։
26. Իսրայէլը երեք հարիւր տարի ապրում է Եսեբոնում եւ նրա աւաններում, Արոյերում եւ նրա աւաններում ու Յորդանան գետի ափերի բոլոր քաղաքներում: Ինչո՞ւ չազատեցին դրանք այնքան ժամանակ:
26 Իսրայէլ Եսեբոնին ու անոր գիւղերուն մէջ, Արոէրին ու անոր գիւղերուն մէջ եւ Առնոնին եզերքին վրայ եղող բոլոր քաղաքներուն մէջ երեք հարիւր տարի է, որ կը բնակի։ Ինչո՞ւ համար զանոնք այնքան ատենի մէջ չազատեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
11:2611:26: Израиль уже живет триста лет в Есевоне и в зависящих от него {городах}, в Ароере и зависящих от него {городах}, и во всех городах, которые близ Арнона; для чего вы в то время не отнимали [их]?
11:27 καὶ και and; even νῦν νυν now; present ἐγώ εγω I εἰμι ειμι be οὐχ ου not ἥμαρτόν αμαρτανω sin σοι σοι you καὶ και and; even σὺ συ you ποιεῖς ποιεω do; make μετ᾿ μετα with; amid ἐμοῦ εμου my πονηρίαν πονηρια harm; malignancy τοῦ ο the παρατάξασθαι παρατασσω in ἐμοί εμοι me κρίναι κρινω judge; decide κύριος κυριος lord; master κρίνων κρινω judge; decide σήμερον σημερον today; present ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle υἱῶν υιος son Αμμων αμμων Ammōn; Ammon
11:26 בְּ bᵊ בְּ in שֶׁ֣בֶת šˈeveṯ ישׁב sit יִ֠שְׂרָאֵל yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in חֶשְׁבֹּ֨ון ḥešbˌôn חֶשְׁבֹּון Heshbon וּ û וְ and בִ vi בְּ in בְנֹותֶ֜יהָ vᵊnôṯˈeʸhā בַּת daughter וּ û וְ and בְ vᵊ בְּ in עַרְעֹ֣ור ʕarʕˈôr עַרְעֹור Aroer וּ û וְ and בִ vi בְּ in בְנֹותֶ֗יהָ vᵊnôṯˈeʸhā בַּת daughter וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole הֶֽ hˈe הַ the עָרִים֙ ʕārîm עִיר town אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon יְדֵ֣י yᵊḏˈê יָד hand אַרְנֹ֔ון ʔarnˈôn אַרְנֹון Arnon שְׁלֹ֥שׁ šᵊlˌōš שָׁלֹשׁ three מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וּ û וְ and מַדּ֥וּעַ maddˌûₐʕ מַדּוּעַ why לֹֽא־ lˈō- לֹא not הִצַּלְתֶּ֖ם hiṣṣaltˌem נצל deliver בָּ bā בְּ in † הַ the עֵ֥ת ʕˌēṯ עֵת time הַ ha הַ the הִֽיא׃ hˈî הִיא she
11:26. quando habitavit in Esebon et viculis eius et in Aroer et villis illius vel in cunctis civitatibus iuxta Iordanem per trecentos annos quare tanto tempore nihil super hac repetitione temptastisWhereas he hath dwelt in Hesebon, and the villages thereof, and in Aroer, and its villages, and in all the cities near the Jordan, for three hundred years. Why have you for so long a time attempted nothing about this claim?
26. While Israel dwelt in Heshbon and her towns, and in Aroer and her towns, and in all the cities that are along by the side of Arnon, three hundred years; wherefore did ye not recover them within that time?
11:26. And though he has lived in Heshbon, and its villages, and in Aroer, and its villages, and in all the cities near the Jordan for three hundred years, why have you, for such long a time, put forward nothing about this claim?
11:26. While Israel dwelt in Heshbon and her towns, and in Aroer and her towns, and in all the cities that [be] along by the coasts of Arnon, three hundred years? why therefore did ye not recover [them] within that time?
While Israel dwelt in Heshbon and her towns, and in Aroer and her towns, and in all the cities that [be] along by the coasts of Arnon, three hundred years? why therefore did ye not recover [them] within that time:

11:26: Израиль уже живет триста лет в Есевоне и в зависящих от него {городах}, в Ароере и зависящих от него {городах}, и во всех городах, которые близ Арнона; для чего вы в то время не отнимали [их]?
11:27
καὶ και and; even
νῦν νυν now; present
ἐγώ εγω I
εἰμι ειμι be
οὐχ ου not
ἥμαρτόν αμαρτανω sin
σοι σοι you
καὶ και and; even
σὺ συ you
ποιεῖς ποιεω do; make
μετ᾿ μετα with; amid
ἐμοῦ εμου my
πονηρίαν πονηρια harm; malignancy
τοῦ ο the
παρατάξασθαι παρατασσω in
ἐμοί εμοι me
κρίναι κρινω judge; decide
κύριος κυριος lord; master
κρίνων κρινω judge; decide
σήμερον σημερον today; present
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
υἱῶν υιος son
Αμμων αμμων Ammōn; Ammon
11:26
בְּ bᵊ בְּ in
שֶׁ֣בֶת šˈeveṯ ישׁב sit
יִ֠שְׂרָאֵל yiśrāʔˌēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
חֶשְׁבֹּ֨ון ḥešbˌôn חֶשְׁבֹּון Heshbon
וּ û וְ and
בִ vi בְּ in
בְנֹותֶ֜יהָ vᵊnôṯˈeʸhā בַּת daughter
וּ û וְ and
בְ vᵊ בְּ in
עַרְעֹ֣ור ʕarʕˈôr עַרְעֹור Aroer
וּ û וְ and
בִ vi בְּ in
בְנֹותֶ֗יהָ vᵊnôṯˈeʸhā בַּת daughter
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
הֶֽ hˈe הַ the
עָרִים֙ ʕārîm עִיר town
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
יְדֵ֣י yᵊḏˈê יָד hand
אַרְנֹ֔ון ʔarnˈôn אַרְנֹון Arnon
שְׁלֹ֥שׁ šᵊlˌōš שָׁלֹשׁ three
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וּ û וְ and
מַדּ֥וּעַ maddˌûₐʕ מַדּוּעַ why
לֹֽא־ lˈō- לֹא not
הִצַּלְתֶּ֖ם hiṣṣaltˌem נצל deliver
בָּ בְּ in
הַ the
עֵ֥ת ʕˌēṯ עֵת time
הַ ha הַ the
הִֽיא׃ hˈî הִיא she
11:26. quando habitavit in Esebon et viculis eius et in Aroer et villis illius vel in cunctis civitatibus iuxta Iordanem per trecentos annos quare tanto tempore nihil super hac repetitione temptastis
Whereas he hath dwelt in Hesebon, and the villages thereof, and in Aroer, and its villages, and in all the cities near the Jordan, for three hundred years. Why have you for so long a time attempted nothing about this claim?
11:26. And though he has lived in Heshbon, and its villages, and in Aroer, and its villages, and in all the cities near the Jordan for three hundred years, why have you, for such long a time, put forward nothing about this claim?
11:26. While Israel dwelt in Heshbon and her towns, and in Aroer and her towns, and in all the cities that [be] along by the coasts of Arnon, three hundred years? why therefore did ye not recover [them] within that time?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:26: Heshbon: Num 21:25-30; Deu 2:24, Deu 3:2, Deu 3:6; Jos 12:2, Jos 12:5, Jos 13:10
Aroer: Deu 2:36
three hundred: Jdg 3:11, Jdg 3:30, Jdg 5:31, Jdg 8:28, Jdg 9:22, Jdg 10:2, Jdg 10:3, Jdg 10:8; Jos 11:18, Jos 23:1
Geneva 1599
11:26 While Israel dwelt in Heshbon and her towns, and in Aroer and her towns, and in all the cities that [be] along by the coasts of Arnon, three hundred years? why therefore did ye not recover (i) [them] within that time?
(i) Meaning their towns.
John Gill
11:26 While Israel dwelt in Heshbon and her towns,.... This was the principal city, which formerly belonged to the Moabites, and was taken from them by Sihon; who being conquered by Israel, it fell into their hands, and they inhabited it, and the towns adjacent to it, from that time to the present; see Num 21:25.
and in Aroer and her towns; another city with its villages, taken at the same time, and ever since inhabited by the Israelites, even by the tribe of Gad, who rebuilt it; it lay near the river Arnon; see Num 32:34.
and in all the cities that be along by the coasts of Arnon; which lay along by the side of that river, which divided Moab from the kingdom of the Amorites; these Israel had dwelt in three hundred years; and during this time, neither Balak king of Moab, nor any of his successors, had ever disputed Israel's title to those cities, or commenced a war with them on account of them; but they had continued in the peaceable enjoyment of them so long as three hundred years; which are thus reckoned in the Jewish chronology (z); Joshua governed Israel twenty eight years, Othniel forty, Ehud eighty, Deborah forty, Gideon forty, Abimelech three, Tola twenty three, Jair twenty two, and eighteen years Israel was oppressed by the children of Ammon, which with the six years of Jephthah make just three hundred; so that, according to this computation, there were six years short of it; but being so near, the round number is given:
why therefore did ye not recover them within that time? signifying they ought to have put in their claim sooner, and endeavoured to have recovered them long before this time, if they had any right unto them; wherefore Jephthah pleads prescription, and which in a course of time ought to take place; or otherwise the world would be full of endless contentions and controversies, and kingdoms and states would never be at peace, nor each one know and enjoy for certainty its proper domains.
(z) Seder Olam Rabba, c. 12. Vid. Jarchium & Kimchium in loc.
John Wesley
11:26 Three hundred years - Not precisely, but about that time, either from their coming out of Egypt; or, from their first conquest of those lands. He urges prescription, which is by all men reckoned a just title, and it is fit it should be so for the good of the world, because otherwise the door would be opened both to kings, and to private persons, for infinite contentions and confusions.
11:2711:27: Եւ ես ո՛չ ինչ մեղայ քեզ՝ եւ դու առնես ընդ իս չարութիւն, տալ ընդ իս պատերազմ։ Դատեսցէ՛ Տէր որ դատելոցն է ա՛յսօր՝ ՚ի մէջ որդւոցն Իսրայէլի եւ ՚ի մէջ որդւոցն Ամոնայ։
27. Ես քո դէմ չեմ մեղանչել, իսկ դու իմ դէմ չարիք ես գործում՝ պատերազմելով իմ դէմ: Իսրայէլացիների եւ ամոնացիների միջեւ դատաւոր եղող Տէրը թող այսօր դատաստան անի»:
27 Ուստի ես քեզի դէմ յանցանք մը չեմ ըրած եւ դուն ինծի հետ պատերազմ ընելով ինծի չարութիւն կ’ընես։ Այսօր Իսրայէլի որդիներուն ու Ամմոնի որդիներուն մէջ Դատաւոր եղող Տէրը թող դատաստան ընէ»։
Եւ ես ոչ ինչ մեղայ քեզ, եւ դու առնես ընդ իս չարութիւն` տալ ընդ իս պատերազմ. դատեսցէ Տէր որ դատելոցն է այսօր ի մէջ որդւոցն Իսրայելի եւ ի մէջ որդւոցն Ամոնայ:

11:27: Եւ ես ո՛չ ինչ մեղայ քեզ՝ եւ դու առնես ընդ իս չարութիւն, տալ ընդ իս պատերազմ։ Դատեսցէ՛ Տէր որ դատելոցն է ա՛յսօր՝ ՚ի մէջ որդւոցն Իսրայէլի եւ ՚ի մէջ որդւոցն Ամոնայ։
27. Ես քո դէմ չեմ մեղանչել, իսկ դու իմ դէմ չարիք ես գործում՝ պատերազմելով իմ դէմ: Իսրայէլացիների եւ ամոնացիների միջեւ դատաւոր եղող Տէրը թող այսօր դատաստան անի»:
27 Ուստի ես քեզի դէմ յանցանք մը չեմ ըրած եւ դուն ինծի հետ պատերազմ ընելով ինծի չարութիւն կ’ընես։ Այսօր Իսրայէլի որդիներուն ու Ամմոնի որդիներուն մէջ Դատաւոր եղող Տէրը թող դատաստան ընէ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2711:27: А я не виновен пред тобою, и ты делаешь мне зло, выступив против меня войною. Господь Судия да будет ныне судьею между сынами Израиля и между Аммонитянами!
11:28 καὶ και and; even οὐκ ου not ἤκουσεν ακουω hear βασιλεὺς βασιλευς monarch; king υἱῶν υιος son Αμμων αμμων the λόγων λογος word; log Ιεφθαε ιεφθαε Iephthae; Iefthae ὧν ος who; what ἀπέστειλεν αποστελλω send off / away πρὸς προς to; toward αὐτόν αυτος he; him
11:27 וְ wᵊ וְ and אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i לֹֽא־ lˈō- לֹא not חָטָ֣אתִי ḥāṭˈāṯî חטא miss לָ֔ךְ lˈāḵ לְ to וְ wᵊ וְ and אַתָּ֞ה ʔattˈā אַתָּה you עֹשֶׂ֥ה ʕōśˌeh עשׂה make אִתִּ֛י ʔittˈî אֵת together with רָעָ֖ה rāʕˌā רָעָה evil לְ lᵊ לְ to הִלָּ֣חֶם hillˈāḥem לחם fight בִּ֑י bˈî בְּ in יִשְׁפֹּ֨ט yišpˌōṭ שׁפט judge יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH הַ ha הַ the שֹּׁפֵט֙ ššōfˌēṭ שׁפט judge הַ ha הַ the יֹּ֔ום yyˈôm יֹום day בֵּ֚ין ˈbên בַּיִן interval בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and בֵ֖ין vˌên בַּיִן interval בְּנֵ֥י bᵊnˌê בֵּן son עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
11:27. igitur non ego pecco in te sed tu contra me male agis indicens mihi bella non iusta iudicet Dominus arbiter huius diei inter Israhel et inter filios AmmonTherefore I do not trespass against thee, but thou wrongest me by declaring an unjust war against me. The Lord be judge, and decide this day, between Israel and the children of Ammon.
27. I therefore have not sinned against thee, but thou doest me wrong to war against me: the LORD, the Judge, be judge this day between the children of Israel and the children of Ammon.
11:27. Therefore, I am not sinning against you, but you are doing evil against me, by declaring an unjust war against me. May the Lord be the Judge and the Arbiter this day, between Israel and the sons of Ammon.”
11:27. Wherefore I have not sinned against thee, but thou doest me wrong to war against me: the LORD the Judge be judge this day between the children of Israel and the children of Ammon.
Wherefore I have not sinned against thee, but thou doest me wrong to war against me: the LORD the Judge be judge this day between the children of Israel and the children of Ammon:

11:27: А я не виновен пред тобою, и ты делаешь мне зло, выступив против меня войною. Господь Судия да будет ныне судьею между сынами Израиля и между Аммонитянами!
11:28
καὶ και and; even
οὐκ ου not
ἤκουσεν ακουω hear
βασιλεὺς βασιλευς monarch; king
υἱῶν υιος son
Αμμων αμμων the
λόγων λογος word; log
Ιεφθαε ιεφθαε Iephthae; Iefthae
ὧν ος who; what
ἀπέστειλεν αποστελλω send off / away
πρὸς προς to; toward
αὐτόν αυτος he; him
11:27
וְ wᵊ וְ and
אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i
לֹֽא־ lˈō- לֹא not
חָטָ֣אתִי ḥāṭˈāṯî חטא miss
לָ֔ךְ lˈāḵ לְ to
וְ wᵊ וְ and
אַתָּ֞ה ʔattˈā אַתָּה you
עֹשֶׂ֥ה ʕōśˌeh עשׂה make
אִתִּ֛י ʔittˈî אֵת together with
רָעָ֖ה rāʕˌā רָעָה evil
לְ lᵊ לְ to
הִלָּ֣חֶם hillˈāḥem לחם fight
בִּ֑י bˈî בְּ in
יִשְׁפֹּ֨ט yišpˌōṭ שׁפט judge
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
הַ ha הַ the
שֹּׁפֵט֙ ššōfˌēṭ שׁפט judge
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
בֵּ֚ין ˈbên בַּיִן interval
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
בֵ֖ין vˌên בַּיִן interval
בְּנֵ֥י bᵊnˌê בֵּן son
עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
11:27. igitur non ego pecco in te sed tu contra me male agis indicens mihi bella non iusta iudicet Dominus arbiter huius diei inter Israhel et inter filios Ammon
Therefore I do not trespass against thee, but thou wrongest me by declaring an unjust war against me. The Lord be judge, and decide this day, between Israel and the children of Ammon.
11:27. Therefore, I am not sinning against you, but you are doing evil against me, by declaring an unjust war against me. May the Lord be the Judge and the Arbiter this day, between Israel and the sons of Ammon.”
11:27. Wherefore I have not sinned against thee, but thou doest me wrong to war against me: the LORD the Judge be judge this day between the children of Israel and the children of Ammon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:27: The Lord the Judge be judge - between the children of Israel - If you be right, and we be wrong, then Jehovah, who is the sovereign and incorruptible Judge, shall determine in your favor; and to Him I submit the righteousness of my cause.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:27: the Judge: Gen 18:25; Sa1 2:10; Job 9:15, Job 23:7; Psa 7:11, Psa 50:6, Psa 75:7, Psa 82:8; Psa 94:2, Psa 98:9; Ecc 11:9, Ecc 12:14; Joh 5:22, Joh 5:23; Rom 14:10-12; Co2 5:10; Ti2 4:8; Heb 12:23
be judge: Gen 16:5, Gen 31:53; Sa1 24:12, Sa1 24:15; Psa 7:8, Psa 7:9; Co2 11:11
Geneva 1599
11:27 Wherefore I have not sinned against thee, but thou doest me wrong to war against me: the LORD the Judge (k) be judge this day between the children of Israel and the children of Ammon.
(k) To punish the offender.
John Gill
11:27 Wherefore I have not sinned against thee,.... Had done him no injury, not wronged him of anything, nor had taken away any part of his country from him; this Jephthah said in the name of all Israel, of whom he was governor:
but thou doest me wrong to war against me; meaning that he had no just cause to commence a war against Israel, but acted an injurious part; and seeing things could not be adjusted in an amicable way, but must be decided by the sword, he leaves the affair with the Lord, and appeals to him:
the Lord the Judge; the Judge of the whole earth, the omniscient God, that knows all things, the right and wrong of every cause, on which side truth and justice lie:
be Judge this day between the children of Israel and the children of Ammon; not that he expected a decision of the controversy between them would be made that precise and exact day; but that from henceforward the Lord would appear, by giving success to that party which was in the right in this contest.
John Wesley
11:27 I have not - I have done thee no wrong. Be judge - Let him determine this controversy by the success of this day and war.
11:2811:28: Եւ ո՛չ անսաց արքայ որդւոցն Ամոնայ բանիցն Յեփթայեայ՝ զորս առաքեաց առ նա։
28. Բայց ամոնացիների արքան չանսաց Յեփթայէի յղած խօսքերին:
28 Բայց Ամմոնի որդիներուն թագաւորը Յեփթայէին խօսքերուն մտիկ չըրաւ։
Եւ ոչ անսաց արքայ որդւոցն Ամոնայ բանիցն Յեփթայեայ զորս առաքեաց առ նա:

11:28: Եւ ո՛չ անսաց արքայ որդւոցն Ամոնայ բանիցն Յեփթայեայ՝ զորս առաքեաց առ նա։
28. Բայց ամոնացիների արքան չանսաց Յեփթայէի յղած խօսքերին:
28 Բայց Ամմոնի որդիներուն թագաւորը Յեփթայէին խօսքերուն մտիկ չըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2811:28: Но царь Аммонитский не послушал слов Иеффая, с которыми он посылал к нему.
11:29 καὶ και and; even ἐγένετο γινομαι happen; become ἐπὶ επι in; on Ιεφθαε ιεφθαε Iephthae; Iefthae πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master καὶ και and; even παρῆλθεν παρερχομαι pass; transgress τὸν ο the Γαλααδ γαλααδ and; even τὸν ο the Μανασση μανασσης Manassēs; Manassis καὶ και and; even παρῆλθεν παρερχομαι pass; transgress τὴν ο the σκοπιὰν σκοπια into; for τὸ ο the πέραν περαν on the other side υἱῶν υιος son Αμμων αμμων Ammōn; Ammon
11:28 וְ wᵊ וְ and לֹ֣א lˈō לֹא not שָׁמַ֔ע šāmˈaʕ שׁמע hear מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king בְּנֵ֣י bᵊnˈê בֵּן son עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon אֶל־ ʔel- אֶל to דִּבְרֵ֣י divrˈê דָּבָר word יִפְתָּ֔ח yiftˈāḥ יִפְתָּח [judge] אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁלַ֖ח šālˌaḥ שׁלח send אֵלָֽיו׃ פ ʔēlˈāʸw . f אֶל to
11:28. noluitque adquiescere rex filiorum Ammon verbis Iepthae quae per nuntios mandaveratAnd the king of the children of Ammon would not hearken to the words of Jephte, which he sent him by the messengers.
28. Howbeit the king of the children Ammon hearkened not unto the words of Jephthah which he sent him.
11:28. But the king of the sons of Ammon was not willing to agree to the words of Jephthah that he commissioned by the messengers.
11:28. Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him.
Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him:

11:28: Но царь Аммонитский не послушал слов Иеффая, с которыми он посылал к нему.
11:29
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐπὶ επι in; on
Ιεφθαε ιεφθαε Iephthae; Iefthae
πνεῦμα πνευμα spirit; wind
κυρίου κυριος lord; master
καὶ και and; even
παρῆλθεν παρερχομαι pass; transgress
τὸν ο the
Γαλααδ γαλααδ and; even
τὸν ο the
Μανασση μανασσης Manassēs; Manassis
καὶ και and; even
παρῆλθεν παρερχομαι pass; transgress
τὴν ο the
σκοπιὰν σκοπια into; for
τὸ ο the
πέραν περαν on the other side
υἱῶν υιος son
Αμμων αμμων Ammōn; Ammon
11:28
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
שָׁמַ֔ע šāmˈaʕ שׁמע hear
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
בְּנֵ֣י bᵊnˈê בֵּן son
עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon
אֶל־ ʔel- אֶל to
דִּבְרֵ֣י divrˈê דָּבָר word
יִפְתָּ֔ח yiftˈāḥ יִפְתָּח [judge]
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁלַ֖ח šālˌaḥ שׁלח send
אֵלָֽיו׃ פ ʔēlˈāʸw . f אֶל to
11:28. noluitque adquiescere rex filiorum Ammon verbis Iepthae quae per nuntios mandaverat
And the king of the children of Ammon would not hearken to the words of Jephte, which he sent him by the messengers.
11:28. But the king of the sons of Ammon was not willing to agree to the words of Jephthah that he commissioned by the messengers.
11:28. Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:28: Kg2 14:11; Pro 16:18
John Gill
11:28 Howbeit, the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him. He attended not to the arguments Jephthah made use of, and did not choose to seem at least to be convinced by them, nor to regard the awful appeal he had made to the great Jehovah.
Robert Jamieson, A. R. Fausset and David Brown
11:28 Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah--His remonstrances to the aggressor were disregarded, and war being inevitable, preparations were made for a determined resistance.
11:2911:29: Եւ եղեւ ՚ի վերայ Յեփթայեայ Հոգի՛ Տեառն, եւ անց ընդ Գաղաադ եւ ընդ Մանասէ, եւ անց ընդ դիտանոցսն Գաղաադու, եւ ՚ի դիտանոցէն Գաղաադու յա՛յնկոյս որդւոցն Ամոնայ։
29. Եւ Տիրոջ հոգին հակուեց Յեփթայէի կողմը: Նա Գաղաադից, Մանասէից եւ Գաղաադի Դիտանոցից անցաւ ու Գաղաադի Դիտանոցից գնաց ամոնացիների կողմը:
29 Այն ատեն Յեփթայէին վրայ Տէրոջը Հոգին եկաւ ու անիկա Գաղաադէն ու Մանասէէն անցաւ, Գաղաադի Մասփայէն ալ անցաւ ու Գաղաադի Մասփայէն Ամմոնի որդիներուն վրայ գնաց։
Եւ եղեւ ի վերայ Յեփթայեայ Հոգի Տեառն, եւ անց ընդ Գաղաադ եւ ընդ Մանասէ, եւ անց ընդ դիտանոցն Գաղաադու, եւ ի դիտանոցէն Գաղաադու յայնկոյս որդւոցն Ամոնայ:

11:29: Եւ եղեւ ՚ի վերայ Յեփթայեայ Հոգի՛ Տեառն, եւ անց ընդ Գաղաադ եւ ընդ Մանասէ, եւ անց ընդ դիտանոցսն Գաղաադու, եւ ՚ի դիտանոցէն Գաղաադու յա՛յնկոյս որդւոցն Ամոնայ։
29. Եւ Տիրոջ հոգին հակուեց Յեփթայէի կողմը: Նա Գաղաադից, Մանասէից եւ Գաղաադի Դիտանոցից անցաւ ու Գաղաադի Դիտանոցից գնաց ամոնացիների կողմը:
29 Այն ատեն Յեփթայէին վրայ Տէրոջը Հոգին եկաւ ու անիկա Գաղաադէն ու Մանասէէն անցաւ, Գաղաադի Մասփայէն ալ անցաւ ու Գաղաադի Մասփայէն Ամմոնի որդիներուն վրայ գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
11:2911:29: И был на Иеффае Дух Господень, и прошел он Галаад и Манассию, и прошел Массифу Галаадскую, и из Массифы Галаадской пошел к Аммонитянам.
11:30 καὶ και and; even ηὔξατο ευχομαι wish; make Ιεφθαε ιεφθαε Iephthae; Iefthae εὐχὴν ευχη wish; vow τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even εἶπεν επω say; speak ἐὰν εαν and if; unless διδοὺς διδωμι give; deposit δῷς διδωμι give; deposit τοὺς ο the υἱοὺς υιος son Αμμων αμμων in τῇ ο the χειρί χειρ hand μου μου of me; mine
11:29 וַ wa וְ and תְּהִ֤י ttᵊhˈî היה be עַל־ ʕal- עַל upon יִפְתָּח֙ yiftˌāḥ יִפְתָּח [judge] ר֣וּחַ rˈûₐḥ רוּחַ wind יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יַּעֲבֹ֥ר yyaʕᵃvˌōr עבר pass אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גִּלְעָ֖ד ggilʕˌāḏ גִּלְעָד Gilead וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh וַֽ wˈa וְ and יַּעֲבֹר֙ yyaʕᵃvˌōr עבר pass אֶת־ ʔeṯ- אֵת [object marker] מִצְפֵּ֣ה miṣpˈē מִצְפֶּה watch-tower גִלְעָ֔ד ḡilʕˈāḏ גִּלְעָד Gilead וּ û וְ and מִ mi מִן from מִּצְפֵּ֣ה mmiṣpˈē מִצְפֶּה watch-tower גִלְעָ֔ד ḡilʕˈāḏ גִּלְעָד Gilead עָבַ֖ר ʕāvˌar עבר pass בְּנֵ֥י bᵊnˌê בֵּן son עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
11:29. factus est ergo super Iepthae spiritus Domini et circumiens Galaad et Manasse Maspha quoque Galaad et inde transiens ad filios AmmonTherefore the spirit of the Lord came upon Jephte, and going round Galaad, and Manasses, and Maspha of Galaad, and passing over from thence to the children of Ammon,
29. Then the spirit of the LORD came upon Jephthah, and he passed over Gilead and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over unto the children of Ammon.
11:29. Therefore, the Spirit of the Lord rested upon Jephthah, and circling around Gilead, and Manasseh, and also Mizpah of Gilead, and crossing from there to the sons of Ammon,
11:29. Then the Spirit of the LORD came upon Jephthah, and he passed over Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over [unto] the children of Ammon.
Then the Spirit of the LORD came upon Jephthah, and he passed over Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over [unto] the children of Ammon:

11:29: И был на Иеффае Дух Господень, и прошел он Галаад и Манассию, и прошел Массифу Галаадскую, и из Массифы Галаадской пошел к Аммонитянам.
11:30
καὶ και and; even
ηὔξατο ευχομαι wish; make
Ιεφθαε ιεφθαε Iephthae; Iefthae
εὐχὴν ευχη wish; vow
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
ἐὰν εαν and if; unless
διδοὺς διδωμι give; deposit
δῷς διδωμι give; deposit
τοὺς ο the
υἱοὺς υιος son
Αμμων αμμων in
τῇ ο the
χειρί χειρ hand
μου μου of me; mine
11:29
וַ wa וְ and
תְּהִ֤י ttᵊhˈî היה be
עַל־ ʕal- עַל upon
יִפְתָּח֙ yiftˌāḥ יִפְתָּח [judge]
ר֣וּחַ rˈûₐḥ רוּחַ wind
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יַּעֲבֹ֥ר yyaʕᵃvˌōr עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גִּלְעָ֖ד ggilʕˌāḏ גִּלְעָד Gilead
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
וַֽ wˈa וְ and
יַּעֲבֹר֙ yyaʕᵃvˌōr עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
מִצְפֵּ֣ה miṣpˈē מִצְפֶּה watch-tower
גִלְעָ֔ד ḡilʕˈāḏ גִּלְעָד Gilead
וּ û וְ and
מִ mi מִן from
מִּצְפֵּ֣ה mmiṣpˈē מִצְפֶּה watch-tower
גִלְעָ֔ד ḡilʕˈāḏ גִּלְעָד Gilead
עָבַ֖ר ʕāvˌar עבר pass
בְּנֵ֥י bᵊnˌê בֵּן son
עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
11:29. factus est ergo super Iepthae spiritus Domini et circumiens Galaad et Manasse Maspha quoque Galaad et inde transiens ad filios Ammon
Therefore the spirit of the Lord came upon Jephte, and going round Galaad, and Manasses, and Maspha of Galaad, and passing over from thence to the children of Ammon,
11:29. Therefore, the Spirit of the Lord rested upon Jephthah, and circling around Gilead, and Manasseh, and also Mizpah of Gilead, and crossing from there to the sons of Ammon,
11:29. Then the Spirit of the LORD came upon Jephthah, and he passed over Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over [unto] the children of Ammon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-33: После того, как аммонитский царь отказался исполнить требование Иеффая, Иеффай, одушевляемый Духом Божиим, выступил из Массифы (Рамоф) галаадской воевать против аммонитян, дав пред этим страшный обет Богу. Во время этой войны аммонитяне потерпели поражение, причем у них были отняты занятые ими города (числом 20), от Арофа (ср. Втор. III:12) до Минита (ср. Иез. XXVII:17), (ныне "Мениа", восточнее Xесбона), и Авель-Керамима (местечко в 7: милях от Филадельфии, еще во время Евсевия (Onomast. 225, 6) богатое виноградниками, ныне развалины Авилы).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Jephthah's Vow. B. C. 1143.

29 Then the Spirit of the LORD came upon Jephthah, and he passed over Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over unto the children of Ammon. 30 And Jephthah vowed a vow unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands, 31 Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD's, and I will offer it up for a burnt offering. 32 So Jephthah passed over unto the children of Ammon to fight against them; and the LORD delivered them into his hands. 33 And he smote them from Aroer, even till thou come to Minneth, even twenty cities, and unto the plain of the vineyards, with a very great slaughter. Thus the children of Ammon were subdued before the children of Israel. 34 And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter. 35 And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the LORD, and I cannot go back. 36 And she said unto him, My father, if thou hast opened thy mouth unto the LORD, do to me according to that which hath proceeded out of thy mouth; forasmuch as the LORD hath taken vengeance for thee of thine enemies, even of the children of Ammon. 37 And she said unto her father, Let this thing be done for me: let me alone two months, that I may go up and down upon the mountains, and bewail my virginity, I and my fellows. 38 And he said, Go. And he sent her away for two months: and she went with her companions, and bewailed her virginity upon the mountains. 39 And it came to pass at the end of two months, that she returned unto her father, who did with her according to his vow which he had vowed: and she knew no man. And it was a custom in Israel, 40 That the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year.
We have here Jephthah triumphing in a glorious victory, but, as an alloy to his joy, troubled and distressed by an unadvised vow.
I. Jephthah's victory was clear, and shines very brightly, both to his honour and to the honour of God, his in pleading and God's in owning a righteous cause. 1. God gave him an excellent spirit, and he improved it bravely, v. 29. When it appeared by the people's unanimous choice of him for their leader that he had so clear a call to engage, and by the obstinate deafness of the king of Ammon to the proposals of accommodation that he had so just a cause to engage in, then the Spirit of the Lord came upon him, and very much advanced his natural faculties, enduing him with power from on high, and making him more bold and more wise than ever he had been, and more fired with a holy zeal against the enemies of his people. Hereby God confirmed him in his office, and assured him of success in his undertaking. Thus animated, he loses no time, but with an undaunted resolution takes the field. Particular notice is taken of the way by which he advanced towards the enemy's camp, probably because the choice of it was an instance of that extraordinary discretion with which the Spirit of the Lord had furnished him; for those who sincerely walk after the Spirit shall be led forth the right way. 2. God gave him eminent success, and he bravely improved that too (v. 32): The Lord delivered the Ammonites into his hand, and so gave judgment upon the appeal in favour of the righteous cause, and made those feel the force of war that would not yield to the force of reason; for he sits in the throne, judging right. Jephthah lost not the advantages given him, but pursued and completed his victory. Having routed their forces in the field, he pursued them to their cities, where he put to the sword all he found in arms, so as utterly to disable them from giving Israel any molestation, v. 33. But it does not appear that he utterly destroyed the people, as Joshua had destroyed the devoted nations, nor that he offered to make himself master of the country, though their pretensions to the land of Israel might have given him colour to do so: only he took care that they should be effectually subdued. Though others' attempting wrong to us will justify us in the defence of our own right, yet it will not authorize us to do them wrong.
II. Jephthah's vow is dark, and much in the clouds. When he was going out from his own house upon this hazardous undertaking, in prayer to God for his presence with him he makes a secret but solemn vow or religious promise to God, that, if God would graciously bring him back a conqueror, whosoever or whatsoever should first come out of his house to meet him it should be devoted to God, and offered up for a burnt-offering. At his return, tidings of his victory coming home before him, his own and only daughter meets him with the seasonable expressions of joy. This puts him into a great confusion; but there was no remedy: after she had taken some time to lament her own infelicity, she cheerfully submitted to the performance of his vow. Now,
1. There are several good lessons to be learnt out of this story. (1.) That there may be remainders of distrust and doubting even in the hearts of true and great believers. Jephthah had reason enough to be confident of success, especially when he found the Spirit of the Lord come upon him, and yet, now that it comes to the settling, he seems to hesitate (v. 30): If thou wilt without fail deliver them into my hand, then I will do so and so. And perhaps the snare into which his vow brought him was designed to correct the weakness of his faith, and a fond conceit he had that he could not promise himself a victory unless he proffered something considerable to be given to God in lieu of it. (2.) That yet it is very good, when we are in the pursuit or expectation of any mercy, to make vows to God of some instance of acceptable service to him, not as a purchase of the favour we desire, but as an expression of our gratitude to him and the deep sense we have of our obligations to render according to the benefit done to us. The matter of such a singular vow (Lev. xxvii. 2) must be something that has a plain and direct tendency either to the advancement of God's glory, and the interests of his kingdom among men, or to the furtherance of ourselves in his service, and in that which is antecedently our duty. (3.) That we have great need to be very cautious and well advised in the making of such vows, lest, by indulging a present emotion even of pious zeal, we entangle our own consciences, involve ourselves in perplexities, and are forced at last to say before the angel that it was an error, Eccl. v. 2-6. It is a snare to a man hastily to devour that which is holy, without due consideration quid valeant humeri, quid ferre recusent--what we are able or unable to effect, and without inserting the needful provisos and limitations which might prevent the entanglement, and then after vows to make the enquiry which should have been made before, Prov. xx. 25. Let Jephthah's harm be our warning in this matter. See Deut. xxiii. 22. (4.) That what we have solemnly vowed to God we must conscientiously perform, if it be possible and lawful, though it be ever so difficult and grievous to us. Jephthah's sense of the powerful obligation of his vow must always be ours (v. 35): "I have opened my mouth unto the Lord in a solemn vow, and I cannot go back," that is, "I cannot recall the vow myself, it is too late, nor can any power on earth dispense with it, or give me up my bond." The thing was my own, and in my own power (Acts v. 4), but now it is not. Vow and pay, Ps. lxxvi. 11. We deceive ourselves if we think to mock God. If we apply this to the consent we have solemnly given, in our sacramental vows, to the covenant of grace made with poor sinners in Christ, what a powerful argument will it be against the sins we have by those vows bound ourselves out from, what a strong inducement to the duties we have hereby bound ourselves up to, and what a ready answer to every temptation! "I have opened my mouth to the Lord, and I cannot go back; I must therefore go forward. I have sworn, and I must, I will, perform it. Let me not dare to play fast and loose with God." (5.) That it well becomes children obediently and cheerfully to submit to their parents in the Lord, and particularly to comply with their pious resolutions for the honour of God and the keeping up of religion in their families, though they be harsh and severe, as the Rechabites, who for many generations religiously observed the commands of Jonadab their father in forbearing wine, and Jephthah's daughter here, who, for the satisfying of her father's conscience, and for the honour of God and her country, yielded herself as one devoted (v. 36): "Do to me according to that which hath proceeded out of thy mouth; I know I am dear to thee, but am well content that God should be dearer." The father might disallow any vow made by the daughter (Num. xxx. 5), but the daughter could not disallow or disannul, no, not such a vow as this, made by the father. This magnifies the law of the fifth commandment. (6.) That our friends' grievances should be our griefs. Where she went to bewail her hard fate the virgins, her companions, joined with her in her lamentations, v. 38. With those of her own sex and age she used to associate, who no doubt, now that her father had on a sudden grown so great, expected, shortly after his return, to dance at her wedding, but were heavily disappointed when they were called to retire to the mountains with her and share in her griefs. Those are unworthy the name of friends that will only rejoice with us, and not weep with us. (7.) That heroic zeal for the honour of God and Israel, though alloyed with infirmity and indiscretion, is worthy to be had in perpetual remembrance. It well became the daughters of Israel by an annual solemnity to preserve the honourable memory of Jephthah's daughter, who made light even of her own life like a noble heroine, when God had taken vengeance on Israel's enemies, v. 36. Such a rare instance of one that preferred the public interest before life itself was never to be forgotten. Her sex forbade her to follow to the war, and so to expose her life in battle, in lieu of which she hazards it much more (and perhaps apprehended that she did so, having some intimation of his vow, and did it designedly; for he tells her, v. 35, Thou hast brought me very low) to grace his triumphs. So transported was she with the victory as a common benefit that she was willing to be herself offered up as a thank-offering for it, and would think her life well bestowed when laid down on so great an occasion. She thinks it an honour to die, not as a sacrifice of atonement for the people's sins (that honour was reserved for Christ only), but as a sacrifice of acknowledgment for the people's mercies. (8.) From Jephthah's concern on this occasion, we must learn not to think it strange if the day of our triumphs in this world prove upon some account or other the day of our griefs, and therefore must always rejoice with trembling; we hope for a day of triumph hereafter which will have no alloy.
2. Yet there are some difficult questions that do arise upon this story which have very much employed the pens of learned men. I will say but little respecting them, because Mr. Poole has discussed them very fully in his English annotations.
(1.) It is hard to say what Jephthah did to his daughter in performance of his vow. [1.] Some think he only shut her up for a nun, and that it being unlawful, according to one part of his vow (for they make it disjunctive), to offer her up for a burnt-offering, he thus, according to the other part, engaged her to be the Lord's, that is, totally to sequester herself from all the affairs of this life, and consequently from marriage, and to employ herself wholly in the acts of devotion all her days. That which countenances this opinion is that she is said to bewail her virginity (v. 37, 38) and that she knew no man, v. 39. But, if he sacrificed her, it was proper enough for her to bewail, not her death, because that was intended to be for the honour of God, and she would undergo it cheerfully, but that unhappy circumstance of it which made it more grievous to her than any other, because she was her father's only child, in whom he hoped his name and family would be built up, that she was unmarried, and so left no issue to inherit her father's honour and estate; therefore it is particularly taken notice of (v. 34) that besides her he had neither son nor daughter. But that which makes me think Jephthah did not go about thus to satisfy his vow, or evade it rather, is that we do not find any law, usage, or custom, in all the Old Testament, which does in the least intimate that a single life was any branch or article of religion, or that any person, man or woman, was looked upon as the more holy, more the Lord's, or devoted to him, for living unmarried: it was no part of the law either of the priests or of the Nazarites. Deborah and Huldah, both prophetesses, are both of them particularly recorded to have been married women. Besides, had she only been confined to a single life, she needed not to have desired these two months to bewail it in: she had her whole life before her to do that, if she saw cause. Nor needed she to take such a sad leave of her companions; for those that are of that opinion understand what is said in v. 40 of their coming to talk with her, as our margin reads it, four days in a year. Therefore, [2.] It seems more probable that he offered her up for a sacrifice, according to the letter of his vow, misunderstanding that law which spoke of persons devoted by the curse of God as if it were to be applied to such as were devoted by men's vows (Lev. xxvii. 29, None devoted shall be redeemed, but shall surely be put to death), and wanting to be better informed of the power the law gave him in this case to redeem her. Abraham's attempt to offer up Isaac perhaps encouraged him, and made him think, if God would not accept this sacrifice which he had vowed, he would send an angel to stay his hand, as he did Abraham's. If she came out designedly to be made a sacrifice, as who knows but she might? perhaps he thought that would make the case the plainer. Volenti non sit injuria--No injury is done to a person by that to which he himself consents. He imagined, it may be, that where there was neither anger nor malice there was no murder, and that his good intention would sanctify this bad action; and, since he had made such a vow, he thought better to kill his daughter than break his vow, and let Providence bear the blame, that brought her forth to meet him.
(2.) But, supposing that Jephthah did sacrifice his daughter, the question is whether he did well. [1.] Some justify him in it, and think he did well, and as became one that preferred the honour of God before that which was dearest to him in this world. He is mentioned among the eminent believers who by faith did great things, Heb. xi. 32. And this was one of the great things he did. It was done deliberately, and upon two months' consideration and consultation. He is never blamed for it by any inspired writer. Though it highly exalts the paternal authority, yet it cannot justify any in doing the like. He was an extraordinary person. The Spirit of the Lord came upon him. Many circumstances, now unknown to us, might make this altogether extraordinary, and justify it, yet not so as that it might justify the like. Some learned men have made this sacrifice a figure of Christ the great sacrifice: he was of unspotted purity and innocency, as she a chaste virgin; he was devoted to death by his Father, and so made a curse, or an anathema, for us; he submitted himself, as she did, to his Father's will: Not as I will, but as thou wilt. But, [2.] Most condemn Jephthah; he did ill to make so rash a vow, and worse to perform it. He could not be bound by his vow to that which God had forbidden by the letter of the sixth commandment: Thou shalt not kill. God had forbidden human sacrifices, so that it was (says Dr. Lightfoot) in effect a sacrifice to Moloch. And, probably, the reason why it is left dubious by the inspired penman whether he sacrificed her or no was that those who did afterwards offer their children might not take any encouragement from this instance. Concerning this and some other such passages in the sacred story, which learned men are in the dark, divided, and in doubt about, we need not much perplex ourselves; what is necessary to our salvation, thanks be to God, is plain enough.
Adam Clarke: Commentary on the Bible - 1831
11:29: Then the Spirit of the Lord came upon Jephthah - The Lord qualified him for the work he had called him to do, and thus gave him the most convincing testimony that his cause was good.
Albert Barnes: Notes on the Bible - 1834
11:29: Then the Spirit of the Lord ... - This was the sanctification of Jephthah for his office of Judge and savior of God's people Israel. Compare Jdg 6:34; Jdg 13:25. The declaration is one of the distinctive marks which stamp this history as a divine history.
The geography is rather obscure, but the sense seems to be that Jephthah first raised all the inhabitants of Mount Gilead; then he crossed the Jabbok into Manasseh, and raised them; then he returned at the head of his new forces to his own camp at Mizpeh to join the troops he had left there; and thence at the head of the whole army marched against the Ammonites, who occupied the southern parts of Gilead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:29: the spirit: Jdg 3:10, Jdg 6:34, Jdg 13:25; Num 11:25; Sa1 10:10, Sa1 16:13-15; Ch1 12:18
Jephthah: "Jephthah seems to have been judge only of north-east Israel."
over Mizpeh: Jdg 10:17
Carl Friedrich Keil and Franz Delitzsch
11:29
Jephthah's Victory over the Ammonites. - As the negotiations with the king of the Ammonites were fruitless, Jephthah had no other course left than to appeal to the sword.
Judg 11:29
In the power of the Spirit of Jehovah which came upon him (see Judg 3:10), he passed through Gilead (the land of the tribes of Reuben and Gad between the Arnon and the Jabbok) and Manasseh (northern Gilead and Bashan, which the half tribe of Manasseh had received for a possession), to gather together an army to battle, and then went with the assembled army to Mizpeh-Gilead, i.e., Ramoth-mizpeh, where the Israelites had already encamped before his call (Judg 10:17), that he might thence attach the Ammonites. עבר (to pass over) with an accusative signifies to come over a person in a hostile sense.
Judg 11:30-31
Before commencing the war, however, he vowed a vow to the Lord: "If Thou givest the Ammonites into my hand, he who cometh to meet me out of the doors of my house, when I return safely (in peace, shalom) from the Ammonites, shall belong to the Lord, and I will offer him for a burnt-offering." By the words אשׁר היּוצא, "he that goeth out," even if Jephthah did not think "only of a man, or even more definitely still of some one of his household," he certainly could not think in any case of a head of cattle, or one of his flock. "Going out of the doors of his house to meet him" is an expression that does not apply to a herd or flock driven out of the stall just at the moment of his return, or to any animal that might possibly run out to meet him. For the phrase לקראת יצא is only applied to men in the other passages in which it occurs.
(Note: Augustine observes in his Quaest. xlix. in l. Jud.: "He did not vow in these words that he would offer some sheep, which he might present as a holocaust, according to the law. For it is not, and was not, a customary thing for sheep to come out to meet a victorious general returning from the war. Nor did he say, I will offer as a holocaust whatever shall come out of the doors of my house to meet me; but he says, 'Whoever comes out, I will offer him;' so that there can be no doubt whatever that he had then a human being in his mind.")
Moreover, Jephthah no doubt intended to impose a very difficult vow upon himself. And that would not have been the case if he had merely been thinking of a sacrificial animal. Even without any vow, he would have offered, not one, but many sacrifices after obtaining a victory.
(Note: "What kind of vow would it be if some great prince or general should say, 'O God, if Thou wilt give me this victory, the first calf that meets me shall be Thine!' Parturiunt montes, nascetur ridiculus mus!" - Pfeiffer, dubia vex. p. 356.)
If therefore he had an animal sacrifice in his mind, he would certainly have vowed the best of his flocks. From all this there can be no doubt that Jephthah must have been thinking of some human being as at all events included in his vow; so that when he declared that he would dedicate that which came out of his house to meet him, the meaning of the vow cannot have been any other than that he would leave the choice of the sacrifice to God himself. "In his eagerness to smite the foe, and to thank God for it, Jephthah could not think of any particular object to name, which he could regard as great enough to dedicate to God; he therefore left it to accident, i.e., to the guidance of God, to determine the sacrifice. He shrank from measuring what was dearest to God, and left this to God himself" (P. Cassel in Herzog's Real-encycl.). Whomsoever God should bring to meet him, he would dedicate to Jehovah, and indeed, as is added afterwards by way of defining it more precisely, he would offer him to the Lord as a burnt-offering. The ו before העליתיהוּ is to be taken as explanatory, and not as disjunctive in the sense of "or," which ו never has. But whether Jephthah really thought of his daughter at the time, cannot be determined either in the affirmative or negative. If he did, he no doubt hoped that the Lord would not demand this hardest of all sacrifices.
Judg 11:32-33
After seeking to ensure the help of the Lord by this vow, he went against the Ammonites to fight against them; and the Lord delivered them into his hand, so that Jephthah smote them in a very great slaughter "from Aror (or Nahr Ammn; see Judg 11:26) to the neighbourhood of ('till thou come to;' see at Gen 10:19) Minnith, (conquering and taking) twenty cities, and to Abel Keramim (of the vineyards)." Minnith, according to the Onom. (s. v. Mennith), was a place called Manith in the time of Eusebius, four Roman miles from Heshbon on the road to Philadelphia, with which the account given by Buckingham of the ruins of a large city a little to the east of Heshbon may be compared (see v. Raum. Pal. p. 265). The situation of Abel Keramim (plain of the vineyards: Luther and Eng. Ver.) cannot be determined with the same certainty. Eusebius and Jerome mention two places of this name (Onom. s. v. Abel vinearum), a villa Abela vinetis consita (κώμη ἀμπελοφόρος Ἄβελ) seven Roman miles from Philadelphia, and a civitas nomine Abela vini fertilis twelve Roman miles to the east of Gadara, and therefore in the neighbourhood of the Mandhur. Which of the two is referred to here remains uncertain, as we have no precise details concerning the battle. If the northern Abela should be meant, Jephthah would have pursued the foe first of all towards the south to the neighbourhood of Heshbon, and then to the north to the border of Bashan. Through his victory the Ammonites were completely subdued before the Israelites.
Geneva 1599
11:29 Then the (l) Spirit of the LORD came upon Jephthah, and he passed over Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over [unto] the children of Ammon.
(l) That is, the spirit of strength and zeal.
John Gill
11:29 Then the Spirit of the Lord came upon Jephthah,.... The spirit of strength, as the Targum; of fortitude of mind, of uncommon valour and courage, and of zeal for God and Israel, and against their enemies; such a spirit as used to be given to men, when they were in an extraordinary manner raised up by the Lord, to be judges, saviours, and deliverers of his people; so that as Jephthah was before chosen by the people to be the general and head of the tribes beyond Jordan, he was raised up and qualified by the Lord now to be the judge of all Israel; of which the Spirit of the Lord coming on him was a sufficient proof and evidence:
and he passed over Gilead and Manasseh; the countries that belonged to Reuben, Gad, and the half tribe of Manasseh; however, all that part of it which lay from the place where he was, to the land of the children of Ammon:
and passed over Mizpeh of Gilead; which lay to the north of the land of Gilead, or tribe of Gad:
and from Mizpeh of Gilead he passed over to the children of Ammon; did not stay for them, to bring on the war in the land of Gilead, but prevented it by carrying it into the land of the children of Ammon. It seems by this, that though the children of Ammon had encamped in Gilead some time before, Judg 10:17, yet for some reason or another they had decamped, and had retired into their own country; but yet threatening Israel with a war, and preparing for it.
John Wesley
11:29 Spirit came - Indued him with a more than ordinary courage and resolution. Manasseh - That is, Bashan, which the half tribe of Manasseh beyond Jordan inhabited. Mizpeh of Gilead - So called to distinguish it from other cities of the same name, having gathered what forces he suddenly could, he came hither to the borders of the Ammonites.
Robert Jamieson, A. R. Fausset and David Brown
11:29 HIS VOW. (Judg 11:29-31)
Then the Spirit of the Lord came upon Jephthah--The calm wisdom, sagacious forethought, and indomitable energy which he was enabled to display, were a pledge to himself and a convincing evidence to his countrymen, that he was qualified by higher resources than his own for the momentous duties of his office.
he passed over Gilead, and Manasseh--the provinces most exposed and in danger, for the purpose of levying troops, and exciting by his presence a widespread interest in the national cause. Returning to the camp at Mizpeh, he then began his march against the enemy. There he made his celebrated vow, in accordance with an ancient custom for generals at the outbreak of a war, or on the eve of a battle, to promise the god of their worship a costly oblation, or dedication of some valuable booty, in the event of victory. Vows were in common practice also among the Israelites. They were encouraged by the divine approval as emanating from a spirit of piety and gratitude; and rules were laid down in the law for regulating the performance. But it is difficult to bring Jephthah's vow within the legitimate range (see on Lev 27:28).
11:3011:30: Եւ ուխտեա՛ց Յեփթայէ ուխտս Տեառն՝ եւ ասէ. Եթէ մատնելով մատնեսցես զորդիսն Ամոնայ ՚ի ձեռս իմ.
30. Յեփթայէն Տիրոջը ուխտ արեց եւ ասաց. «Եթէ ամոնացիներին իմ ձեռքը մատնես,
30 Յեփթայէն Տէրոջը ուխտ ըրաւ ու ըսաւ. «Եթէ Ամմոնին որդիները բոլորովին իմ ձեռքս մատնես
Եւ ուխտեաց Յեփթայէ ուխտ Տեառն եւ ասէ. Եթէ մատնելով մատնեսցես զորդիսն Ամոնայ ի ձեռս իմ:

11:30: Եւ ուխտեա՛ց Յեփթայէ ուխտս Տեառն՝ եւ ասէ. Եթէ մատնելով մատնեսցես զորդիսն Ամոնայ ՚ի ձեռս իմ.
30. Յեփթայէն Տիրոջը ուխտ արեց եւ ասաց. «Եթէ ամոնացիներին իմ ձեռքը մատնես,
30 Յեփթայէն Տէրոջը ուխտ ըրաւ ու ըսաւ. «Եթէ Ամմոնին որդիները բոլորովին իմ ձեռքս մատնես
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11:3011:30: И дал Иеффай обет Господу и сказал: если Ты предашь Аммонитян в руки мои,
11:31 καὶ και and; even ἔσται ειμι be ὁ ο the ἐκπορευόμενος εκπορευομαι emerge; travel out ὃς ος who; what ἐὰν εαν and if; unless ἐξέλθῃ εξερχομαι come out; go out ἀπὸ απο from; away τῆς ο the θύρας θυρα door τοῦ ο the οἴκου οικος home; household μου μου of me; mine εἰς εις into; for συνάντησίν συναντησις meeting μου μου of me; mine ἐν εν in τῷ ο the ἐπιστρέφειν επιστρεφω turn around; return με με me ἐν εν in εἰρήνῃ ειρηνη peace ἀπὸ απο from; away υἱῶν υιος son Αμμων αμμων and; even ἔσται ειμι be τῷ ο the κυρίῳ κυριος lord; master ἀνοίσω αναφερω bring up; carry up αὐτὸν αυτος he; him ὁλοκαύτωμα ολοκαυτωμα whole offering
11:30 וַ wa וְ and יִּדַּ֨ר yyiddˌar נדר vow יִפְתָּ֥ח yiftˌāḥ יִפְתָּח [judge] נֶ֛דֶר nˈeḏer נֶדֶר vow לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say אִם־ ʔim- אִם if נָתֹ֥ון nāṯˌôn נתן give תִּתֵּ֛ן tittˈēn נתן give אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֥י bᵊnˌê בֵּן son עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon בְּ bᵊ בְּ in יָדִֽי׃ yāḏˈî יָד hand
11:30. votum vovit Domino dicens si tradideris filios Ammon in manus measHe made a vow to the Lord, saying: If thou wilt deliver the children of Ammon into my hands,
30. And Jephthah vowed a vow unto the LORD, and said, If thou wilt indeed deliver the children of Ammon into mine hand,
11:30. he made a vow to the Lord, saying, “If you will deliver the sons of Ammon into my hands,
11:30. And Jephthah vowed a vow unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands,
And Jephthah vowed a vow unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands:

11:30: И дал Иеффай обет Господу и сказал: если Ты предашь Аммонитян в руки мои,
11:31
καὶ και and; even
ἔσται ειμι be
ο the
ἐκπορευόμενος εκπορευομαι emerge; travel out
ὃς ος who; what
ἐὰν εαν and if; unless
ἐξέλθῃ εξερχομαι come out; go out
ἀπὸ απο from; away
τῆς ο the
θύρας θυρα door
τοῦ ο the
οἴκου οικος home; household
μου μου of me; mine
εἰς εις into; for
συνάντησίν συναντησις meeting
μου μου of me; mine
ἐν εν in
τῷ ο the
ἐπιστρέφειν επιστρεφω turn around; return
με με me
ἐν εν in
εἰρήνῃ ειρηνη peace
ἀπὸ απο from; away
υἱῶν υιος son
Αμμων αμμων and; even
ἔσται ειμι be
τῷ ο the
κυρίῳ κυριος lord; master
ἀνοίσω αναφερω bring up; carry up
αὐτὸν αυτος he; him
ὁλοκαύτωμα ολοκαυτωμα whole offering
11:30
וַ wa וְ and
יִּדַּ֨ר yyiddˌar נדר vow
יִפְתָּ֥ח yiftˌāḥ יִפְתָּח [judge]
נֶ֛דֶר nˈeḏer נֶדֶר vow
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
אִם־ ʔim- אִם if
נָתֹ֥ון nāṯˌôn נתן give
תִּתֵּ֛ן tittˈēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֥י bᵊnˌê בֵּן son
עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon
בְּ bᵊ בְּ in
יָדִֽי׃ yāḏˈî יָד hand
11:30. votum vovit Domino dicens si tradideris filios Ammon in manus meas
He made a vow to the Lord, saying: If thou wilt deliver the children of Ammon into my hands,
11:30. he made a vow to the Lord, saying, “If you will deliver the sons of Ammon into my hands,
11:30. And Jephthah vowed a vow unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:30: Gen 28:20; Num 30:2-16; Sa1 1:11; Ecc 5:1, Ecc 5:2, Ecc 5:4, Ecc 5:5
Geneva 1599
11:30 And Jephthah (m) vowed a vow unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands,
(m) As the apostle commends Jephthah for his worthy enterprise in delivering the people, (Heb 11:32) so by his rash vow and wicked performance of the same, his victory was defaced: and here we see that the sins of the godly do not utterly extinguish their faith.
John Gill
11:30 And Jephthah vowed a vow unto the Lord,.... Before he set out for the land of the children of Ammon, and to fight with them; hoping that such a religious disposition of mind would be regarded by the Lord, and be acceptable to him, and he should be blessed with success in his enterprise:
and said, if thou shall without fail deliver the children of Ammon into mine hands; though he was assured of the justness of his cause, and of his call to engage in it, he seems to have some little diffidence in his mind about the success of it; at least, was not fully certain of it.
11:3111:31: եւ եղիցի որ ելանելով ելանիցէ ՚ի դրանց տան իմոյ ընդ առաջ իմ, ՚ի դառնալն իմում խաղաղութեամբ յորդւոցն Ամոնայ, եղիցի՝ զի մատուցի՛ց զնա Տեառն յողջակէզ[2612]։ [2612] Ոմանք. Տեառն յողջակէզս։
31. եւ ես խաղաղութեամբ վերադառնամ ամոնացիների մօտից, իմ տան դռնից ինձ ընդառաջ դուրս եկողին Տիրոջը ողջակէզ կը մատուցեմ»:
31 Ու Ամմոնի որդիներէն խաղաղութեամբ ետ դառնամ, այն ատեն իմ տանս դռնէն զիս դիմաւորելու ելլողը Տէրոջը թող ըլլայ ու զանիկա ողջակէզ պիտի մատուցանեմ»։
եւ եղիցի որ ելանելով ելանիցէ ի դրանց տան իմոյ ընդ առաջ իմ ի դառնալն իմում խաղաղութեամբ յորդւոցն Ամոնայ, եղիցի` զի մատուցից զնա Տեառն յողջակէզ:

11:31: եւ եղիցի որ ելանելով ելանիցէ ՚ի դրանց տան իմոյ ընդ առաջ իմ, ՚ի դառնալն իմում խաղաղութեամբ յորդւոցն Ամոնայ, եղիցի՝ զի մատուցի՛ց զնա Տեառն յողջակէզ[2612]։
[2612] Ոմանք. Տեառն յողջակէզս։
31. եւ ես խաղաղութեամբ վերադառնամ ամոնացիների մօտից, իմ տան դռնից ինձ ընդառաջ դուրս եկողին Տիրոջը ողջակէզ կը մատուցեմ»:
31 Ու Ամմոնի որդիներէն խաղաղութեամբ ետ դառնամ, այն ատեն իմ տանս դռնէն զիս դիմաւորելու ելլողը Տէրոջը թող ըլլայ ու զանիկա ողջակէզ պիտի մատուցանեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:3111:31: то по возвращении моем с миром от Аммонитян, что выйдет из ворот дома моего навстречу мне, будет Господу, и вознесу сие на всесожжение.
11:32 καὶ και and; even παρῆλθεν παρερχομαι pass; transgress Ιεφθαε ιεφθαε Iephthae; Iefthae πρὸς προς to; toward υἱοὺς υιος son Αμμων αμμων to; toward αὐτούς αυτος he; him καὶ και and; even παρέδωκεν παραδιδωμι betray; give over αὐτοὺς αυτος he; him κύριος κυριος lord; master ἐν εν in χειρὶ χειρ hand αὐτοῦ αυτος he; him
11:31 וְ wᵊ וְ and הָיָ֣ה hāyˈā היה be הַ ha הַ the יֹּוצֵ֗א yyôṣˈē יצא go out אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יֵצֵ֜א yēṣˈē יצא go out מִ mi מִן from דַּלְתֵ֤י ddalᵊṯˈê דֶּלֶת door בֵיתִי֙ vêṯˌî בַּיִת house לִ li לְ to קְרָאתִ֔י qᵊrāṯˈî קרא encounter בְּ bᵊ בְּ in שׁוּבִ֥י šûvˌî שׁוב return בְ vᵊ בְּ in שָׁלֹ֖ום šālˌôm שָׁלֹום peace מִ mi מִן from בְּנֵ֣י bbᵊnˈê בֵּן son עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon וְ wᵊ וְ and הָיָה֙ hāyˌā היה be לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הַעֲלִיתִ֖הוּ haʕᵃlîṯˌihû עלה ascend עֹולָֽה׃ פ ʕôlˈā . f עֹלָה burnt-offering
11:31. quicumque primus fuerit egressus de foribus domus meae mihique occurrerit revertenti cum pace a filiis Ammon eum holocaustum offeram DominoWhosoever shall first come forth out of the doors of my house, and shall meet me, when I return in peace from the children of Ammon, the same will I offer a holocaust to the Lord.
31. then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, it shall be the LORD’S, and I will offer it up for a burnt offering.
11:31. whoever will be the first to depart from the doors of my house to meet me, when I return in peace from the sons of Ammon, the same will I offer as a holocaust to the Lord.”
11:31. Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD’S, and I will offer it up for a burnt offering.
Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD' S, and I will offer it up for a burnt offering:

11:31: то по возвращении моем с миром от Аммонитян, что выйдет из ворот дома моего навстречу мне, будет Господу, и вознесу сие на всесожжение.
11:32
καὶ και and; even
παρῆλθεν παρερχομαι pass; transgress
Ιεφθαε ιεφθαε Iephthae; Iefthae
πρὸς προς to; toward
υἱοὺς υιος son
Αμμων αμμων to; toward
αὐτούς αυτος he; him
καὶ και and; even
παρέδωκεν παραδιδωμι betray; give over
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
ἐν εν in
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
11:31
וְ wᵊ וְ and
הָיָ֣ה hāyˈā היה be
הַ ha הַ the
יֹּוצֵ֗א yyôṣˈē יצא go out
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יֵצֵ֜א yēṣˈē יצא go out
מִ mi מִן from
דַּלְתֵ֤י ddalᵊṯˈê דֶּלֶת door
בֵיתִי֙ vêṯˌî בַּיִת house
לִ li לְ to
קְרָאתִ֔י qᵊrāṯˈî קרא encounter
בְּ bᵊ בְּ in
שׁוּבִ֥י šûvˌî שׁוב return
בְ vᵊ בְּ in
שָׁלֹ֖ום šālˌôm שָׁלֹום peace
מִ mi מִן from
בְּנֵ֣י bbᵊnˈê בֵּן son
עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הַעֲלִיתִ֖הוּ haʕᵃlîṯˌihû עלה ascend
עֹולָֽה׃ פ ʕôlˈā . f עֹלָה burnt-offering
11:31. quicumque primus fuerit egressus de foribus domus meae mihique occurrerit revertenti cum pace a filiis Ammon eum holocaustum offeram Domino
Whosoever shall first come forth out of the doors of my house, and shall meet me, when I return in peace from the children of Ammon, the same will I offer a holocaust to the Lord.
11:31. whoever will be the first to depart from the doors of my house to meet me, when I return in peace from the sons of Ammon, the same will I offer as a holocaust to the Lord.”
11:31. Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD’S, and I will offer it up for a burnt offering.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:31: Shall surely be the Lord's, and I will offer it up for a burnt-offering - The text is והיה ליהוה והעליתיהו עולה vehayah layhovah, vehaalithihu olah; the translation of which, according to the most accurate Hebrew scholars, is this: I will consecrate it to the Lord, or I will offer it for a burnt-offering; that is, "If it be a thing fit for a burnt-offering, it shall be made one; if fit for the service of God, it shall be consecrated to him." That conditions of this kind must have been implied in the vow, is evident enough; to have been made without them, it must have been the vow of a heathen, or a madman. If a dog had met him, this could not have been made a burnt-offering; and if his neighbor or friend's wife, son, or daughter, etc., had been returning from a visit to his family, his vow gave him no right over them. Besides, human sacrifices were ever an abomination to the Lord; and this was one of the grand reasons why God drove out the Canaanites, etc., because they offered their sons and daughters to Molech in the fire, i.e., made burnt-offerings of them, as is generally supposed. That Jephthah was a deeply pious man, appears in the whole of his conduct; and that he was well acquainted with the law of Moses, which prohibited all such sacrifices, and stated what was to be offered in sacrifice, is evident enough from his expostulation with the king and people of Ammon, Jdg 11:14-27. Therefore it must be granted that he never made that rash vow which several suppose he did; nor was he capable, if he had, of executing it in that most shocking manner which some Christian writers ("tell it not in Gath") have contended for. He could not commit a crime which himself had just now been an executor of God's justice to punish in others.
It has been supposed that "the text itself might have been read differently in former times; if instead of the words והעליתיהו עולה, I will offer It a burnt-offering, we read והעליתי הוא עולה, I will offer Him (i.e., the Lord) a burnt-offering: this will make a widely different sense, more consistent with everything that is sacred; and it is formed by the addition of only a single letter, (א aleph), and the separation of the pronoun from the verb. Now the letter א aleph is so like the letter ע ain, which immediately follows it in the word עולה olah, that the one might easily have been lost in the other, and thus the pronoun be joined to the verb as at present, where it expresses the thing to be sacrificed instead of the person to whom the sacrifice was to be made. With this emendation the passage will read thus: Whatsoever cometh forth of the doors of my house to meet me - shall be the Lord's; and I will offer Him a burnt-offering." For this criticism there is no absolute need, because the pronoun הו hu, in the above verse, may with as much propriety be translated him as it. The latter part of the verse is, literally, And I will offer him a burnt-offering, עולה olah, not לעולה leolah, For a burnt-offering, which is the common Hebrew form when for is intended to be expressed. This is strong presumption that the text should be thus understood: and this avoids the very disputable construction which is put on the ו vau, in והעליתיהו vehaalithihu, Or I will offer It up, instead of And I will offer Him a burnt-offering.
"From Jdg 11:39 it appears evident that Jephthah's daughter was not Sacrificed to God, but consecrated to him in a state of perpetual virginity; for the text says, She knew no man, for this was a statute in Israel. ותהי חק בישראל vattehi chok beyishrael; viz., that persons thus dedicated or consecrated to God, should live in a state of unchangeable celibacy. Thus this celebrated place is, without violence to any part of the text, or to any proper rule of construction, cleared of all difficulty, and caused to speak a language consistent with itself, and with the nature of God."
Those who assert that Jephthah did sacrifice his daughter, attempt to justify the opinion from the barbarous usages of those times: but in answer to this it may be justly observed, that Jephthah was now under the influence of the Spirit of God, Jdg 11:29; and that Spirit could not permit him to imbrue his hands in the blood of his own child; and especially under the pretense of offering a pleasing sacrifice to that God who is the Father of mankind, and the Fountain of love, mercy, and compassion.
The versions give us but little assistance in clearing the difficulties of the text. In the Targum of Jonathan there is a remarkable gloss which should be mentioned, and from which it will appear that the Targumist supposed that the daughter of Jephthah was actually sacrificed: "And he fulfilled the vow which he had vowed upon her; and she knew no man: and it was made a statute in Israel, that no man should offer his son or his daughter for a burnt-offering, as did Jephthah the Gileadite, who did not consult Phinehas the priest; for if he had consulted Phinehas the priest, he would have redeemed her with money."
The Targumist refers here to the law, Lev 27:1-5, where the Lord prescribes the price at which either males or females, who had been vowed to the Lord, might be redeemed. "When a man shall make a singular vow, the persons shall be for the Lord at thy estimation: the male from twenty years old even unto sixty, shall be fifty shekels of silver; and if it be a female, then thy estimation shall be thirty shekels; and from five years old unto twenty years, the male twenty shekels, and for the female ten." This also is an argument that the daughter of Jephthah was not sacrificed; as the father had it in his power, at a very moderate price, to have redeemed her: and surely the blood of his daughter must have been of more value in his sight than thirty shekels of silver.
Dr. Hales has entered largely into the subject: his observations may be seen at the end of this chapter.
Albert Barnes: Notes on the Bible - 1834
11:31: The words of this verse prove conclusively that Jephthah intended his vow to apply to human beings, not animals: for only one of his household could be expected to come forth from the door of his house to meet him. They also preclude any other meaning than that Jephthah contemplated a human sacrifice. This need not, however, surprise us, when we recollect his Syrian birth and long residence in a Syrian city, where such fierce rites were probably common. The Syrians and Phoenicians were conspicuous among the ancient pagan nations for human sacrifices, and the transfer, under such circumstances, to Yahweh of the rites with which the false gods were honored, is just what one might expect. The circumstance of the Spirit of the Lord coming on Jephthah Jdg 11:29 is no difficulty; as it by no means follows that because the Spirit of God endued him with supernatural valor and energy for vanquishing the Ammonites, He therefore also endued him with spiritual knowledge and wisdom. The Spirit of the Lord came upon Gideon, but that did not pRev_ent his erring in the matter of the ephod Jdg 8:27. Compare Co1 12:4-11; Gal 2:11-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:31: whatsoever: etc. Heb. that which cometh forth, which shall come forth
shall surely: Lev 27:2, Lev 27:3, Lev 27:28, Lev 27:29; Sa1 1:11, Sa1 1:28, Sa1 2:18, Sa1 14:24, Sa1 14:44; Psa 66:13, Psa 66:14
and I will: or, or I will, etc. Wehaaleetheehoo olah, rather, as Dr. Randolph and others contend, "and I will offer Him (or to Him, i. e., Jehovah) a burnt offering;" for hoo may with much more propriety be referred to the person to whom the sacrifice was to be made, than to the thing to be sacrificed. Unless understood in this way, or as the marginal reading, it must have been the vow of a heathen or a madman. If a dog, or other uncleaned animal had met him, he could not have made it a burnt offering; or if his neighbour's wife, sons, etc., his vow gave him no right over them. Lev 27:11, Lev 27:12; Deu 23:18; Psa 66:13; Isa 66:3
John Gill
11:31 Then it shall be, that whatsoever cometh forth of the doors of my house to meet me,.... If this phrase, "to meet me", is meant intentionally, then no other than an human creature can be meant; a child, or servant, or any other of mankind; for none else could come forth with a design to meet him: but if this is to be understood eventually, of what might meet him, though not with design, then any other creature may be intended; and it must be meant what came forth first, as the Vulgate Latin version expresses it, or otherwise many might come forth at such a time:
when I return in peace from the children of Ammon: safe in his own person, and having conquered the Ammonites, and restored peace to Israel:
shall surely be the Lord's; be devoted to him, and made use of, or the price of it, with which it is redeemed, in his service: and I will offer it for a burnt offering; that is, if it is what according to the law may be offered up, as an ox, sheep, ram, or lamb; some read the words disjunctively, "or I will offer it", &c. it shall either be devoted to the Lord in the manner that persons or things, according to the law, are directed to be; or it shall be offered up for a burnt offering, if fit and proper for the service; so Joseph and David Kimchi, Ben Melech, and Abarbinel, with others, interpret it; but such a disjunction is objected to as improper and ridiculous, to distinguish two sentences, when the one is more general, and the other more special.
Robert Jamieson, A. R. Fausset and David Brown
11:31 whatsoever cometh forth of the doors of my house to meet me--This evidently points not to an animal, for that might have been a dog; which, being unclean, was unfit to be offered; but to a person, and it looks extremely as if he, from the first, contemplated a human sacrifice. Bred up as he had been, beyond the Jordan, where the Israelitish tribes, far from the tabernacle, were looser in their religious sentiments, and living latterly on the borders of a heathen country where such sacrifices were common, it is not improbable that he may have been so ignorant as to imagine that a similar immolation would be acceptable to God. His mind, engrossed with the prospect of a contest, on the issue of which the fate of his country depended, might, through the influence of superstition, consider the dedication of the object dearest to him the most likely to ensure success.
shall surely be the Lord's; and [or] I will offer it up for a burnt offering--The adoption of the latter particle, which many interpreters suggest, introduces the important alternative, that if it were a person, the dedication would be made to the service of the sanctuary; if a proper animal or thing, it would be offered on the altar.
11:3211:32: Եւ ա՛նց Յեփթայէ առ որդիսն Ամոնայ պատերազմե՛լ ընդ նոսա. եւ մատնեա՛ց զնոսա Տէր ՚ի ձեռս նորա.
32. Եւ Յեփթայէն գնաց ամոնացիների դէմ պատերազմելու, եւ Տէրը նրանց մատնեց նրա ձեռքը:
32 Յեփթայէ Ամմոնի որդիներուն վրայ գնաց, որպէս զի անոնց հետ պատերազմի։ Տէրը անոր ձեռքը մատնեց զանոնք։
Եւ անց Յեփթայէ առ որդիսն Ամոնայ պատերազմել ընդ նոսա. եւ մատնեաց զնոսա Տէր ի ձեռս նորա:

11:32: Եւ ա՛նց Յեփթայէ առ որդիսն Ամոնայ պատերազմե՛լ ընդ նոսա. եւ մատնեա՛ց զնոսա Տէր ՚ի ձեռս նորա.
32. Եւ Յեփթայէն գնաց ամոնացիների դէմ պատերազմելու, եւ Տէրը նրանց մատնեց նրա ձեռքը:
32 Յեփթայէ Ամմոնի որդիներուն վրայ գնաց, որպէս զի անոնց հետ պատերազմի։ Տէրը անոր ձեռքը մատնեց զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
11:3211:32: И пришел Иеффай к Аммонитянам~--- сразиться с ними, и предал их Господь в руки его;
11:33 καὶ και and; even ἐπάταξεν πατασσω pat; impact αὐτοὺς αυτος he; him ἀπὸ απο from; away Αροηρ αροηρ till; until ἐλθεῖν ερχομαι come; go ἄχρις αχρι up to; until Αρνων αρνων in ἀριθμῷ αριθμος number εἴκοσι εικοσι twenty πόλεις πολις city καὶ και and; even ἕως εως till; until Εβελχαρμιν εβελχαρμιν plague; stroke μεγάλην μεγας great; loud σφόδρα σφοδρα vehemently; tremendously καὶ και and; even συνεστάλησαν συστελλω wrap up οἱ ο the υἱοὶ υιος son Αμμων αμμων from; away προσώπου προσωπον face; ahead of υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
11:32 וַ wa וְ and יַּעֲבֹ֥ר yyaʕᵃvˌōr עבר pass יִפְתָּ֛ח yiftˈāḥ יִפְתָּח [judge] אֶל־ ʔel- אֶל to בְּנֵ֥י bᵊnˌê בֵּן son עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon לְ lᵊ לְ to הִלָּ֣חֶם hillˈāḥem לחם fight בָּ֑ם bˈām בְּ in וַ wa וְ and יִּתְּנֵ֥ם yyittᵊnˌēm נתן give יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in יָדֹֽו׃ yāḏˈô יָד hand
11:32. transivitque Iepthae ad filios Ammon ut pugnaret contra eos quos tradidit Dominus in manus eiusAnd Jephte passed over to the children of Ammon to fight against them: and the Lord delivered them into his hands.
32. So Jephthah passed over unto the children of Ammon to fight against them; and the LORD delivered them into his hand.
11:32. And Jephthah crossed to the sons of Ammon, so that he might fight against them. And the Lord delivered them into his hands.
11:32. So Jephthah passed over unto the children of Ammon to fight against them; and the LORD delivered them into his hands.
So Jephthah passed over unto the children of Ammon to fight against them; and the LORD delivered them into his hands:

11:32: И пришел Иеффай к Аммонитянам~--- сразиться с ними, и предал их Господь в руки его;
11:33
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
Αροηρ αροηρ till; until
ἐλθεῖν ερχομαι come; go
ἄχρις αχρι up to; until
Αρνων αρνων in
ἀριθμῷ αριθμος number
εἴκοσι εικοσι twenty
πόλεις πολις city
καὶ και and; even
ἕως εως till; until
Εβελχαρμιν εβελχαρμιν plague; stroke
μεγάλην μεγας great; loud
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
συνεστάλησαν συστελλω wrap up
οἱ ο the
υἱοὶ υιος son
Αμμων αμμων from; away
προσώπου προσωπον face; ahead of
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
11:32
וַ wa וְ and
יַּעֲבֹ֥ר yyaʕᵃvˌōr עבר pass
יִפְתָּ֛ח yiftˈāḥ יִפְתָּח [judge]
אֶל־ ʔel- אֶל to
בְּנֵ֥י bᵊnˌê בֵּן son
עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon
לְ lᵊ לְ to
הִלָּ֣חֶם hillˈāḥem לחם fight
בָּ֑ם bˈām בְּ in
וַ wa וְ and
יִּתְּנֵ֥ם yyittᵊnˌēm נתן give
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יָדֹֽו׃ yāḏˈô יָד hand
11:32. transivitque Iepthae ad filios Ammon ut pugnaret contra eos quos tradidit Dominus in manus eius
And Jephte passed over to the children of Ammon to fight against them: and the Lord delivered them into his hands.
11:32. And Jephthah crossed to the sons of Ammon, so that he might fight against them. And the Lord delivered them into his hands.
11:32. So Jephthah passed over unto the children of Ammon to fight against them; and the LORD delivered them into his hands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:32: the Lord: Jdg 1:4, Jdg 2:18, Jdg 3:10
John Gill
11:32 So Jephthah passed over unto the children of Ammon, to fight against them,.... As in Judg 11:29, after he had made the above vow:
and the Lord delivered them into his hands; when both armies met and engaged, victory was on the side of Jephthah; the Lord being with him, and giving him success, to where all is justly ascribed.
Robert Jamieson, A. R. Fausset and David Brown
11:32 HE OVERCOMES THE AMMONITES. (Judg 11:32-33)
Jephthah passed over unto the children of Ammon . . . and the Lord delivered them into his hands--He met and engaged them at Aroer, a town in the tribe of Gad, upon the Arnon. A decisive victory crowned the arms of Israel, and the pursuit was continued to Abel (plain of the vineyards), from south to north, over an extent of about sixty miles.
11:3311:33: եւ եհար զնոսա յԱրոէրայ մինչեւ ՚ի մո՛ւտս Սեմէննիթայ, քսա՛ն քաղաքք, մինչեւ ցՅաբէղ՚ այգեստանեացն՝ հարուածս մեծամեծս յոյժ. եւ վանեցա՛ն որդիքն Ամոնայ յերեսաց որդւոցն Իսրայէլի[2613]։ [2613] Ոմանք. Եւ մինչեւ ցԱբէղ՚։
33. Նա ջարդեց նրանց Արոյերից մինչեւ Սեմենիթի սահմանը, ջարդեց քսան քաղաք՝ մինչեւ այգեստանների Յաբէլը խիստ մեծ կոտորած տալով: Ամոնացիները փախան իսրայէլացիների առաջից:
33 Արոէրէն մինչեւ Մեննիթ, քսան քաղաք ու մինչեւ Աբէլքերամիմ սաստիկ կոտորածով ջարդեց զանոնք ու Ամմոնին որդիները Իսրայէլին որդիներուն առջեւ նուաճուեցան։
Եւ եհար զնոսա յԱրոյէրայ մինչեւ ի մուտս Մէննիթայ, քսան քաղաքք, մինչեւ ցՅաբէլ այգեստանեացն, հարուածս մեծամեծս յոյժ. եւ վանեցան որդիքն Ամոնայ յերեսաց որդւոցն Իսրայելի:

11:33: եւ եհար զնոսա յԱրոէրայ մինչեւ ՚ի մո՛ւտս Սեմէննիթայ, քսա՛ն քաղաքք, մինչեւ ցՅաբէղ՚ այգեստանեացն՝ հարուածս մեծամեծս յոյժ. եւ վանեցա՛ն որդիքն Ամոնայ յերեսաց որդւոցն Իսրայէլի[2613]։
[2613] Ոմանք. Եւ մինչեւ ցԱբէղ՚։
33. Նա ջարդեց նրանց Արոյերից մինչեւ Սեմենիթի սահմանը, ջարդեց քսան քաղաք՝ մինչեւ այգեստանների Յաբէլը խիստ մեծ կոտորած տալով: Ամոնացիները փախան իսրայէլացիների առաջից:
33 Արոէրէն մինչեւ Մեննիթ, քսան քաղաք ու մինչեւ Աբէլքերամիմ սաստիկ կոտորածով ջարդեց զանոնք ու Ամմոնին որդիները Իսրայէլին որդիներուն առջեւ նուաճուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
11:3311:33: и поразил их поражением весьма великим, от Ароера до Минифа двадцать городов, и до Авель-Керамима, и смирились Аммонитяне пред сынами Израилевыми.
11:34 καὶ και and; even ἦλθεν ερχομαι come; go Ιεφθαε ιεφθαε Iephthae; Iefthae εἰς εις into; for Μασσηφα μασσηφα into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him καὶ και and; even ἰδοὺ ιδου see!; here I am ἡ ο the θυγάτηρ θυγατηρ daughter αὐτοῦ αυτος he; him ἐξεπορεύετο εκπορευομαι emerge; travel out εἰς εις into; for ὑπάντησιν υπαντησις meeting ἐν εν in τυμπάνοις τυμπανον and; even χοροῖς χορος dancing καὶ και and; even ἦν ειμι be αὕτη ουτος this; he μονογενής μονογενης only child οὐκ ου not ἦν ειμι be αὐτῷ αυτος he; him ἕτερος ετερος different; alternate υἱὸς υιος son ἢ η or; than θυγάτηρ θυγατηρ daughter
11:33 וַ wa וְ and יַּכֵּ֡ם yyakkˈēm נכה strike מֵ mē מִן from עֲרֹועֵר֩ ʕᵃrôʕˌēr עֲרֹועֵר Aroer וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto בֹּואֲךָ֙ bôʔᵃḵˌā בוא come מִנִּ֜ית minnˈîṯ מִנִּית Minnith עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty עִ֗יר ʕˈîr עִיר town וְ wᵊ וְ and עַד֙ ʕˌaḏ עַד unto אָבֵ֣ל כְּרָמִ֔ים ʔāvˈēl kᵊrāmˈîm אָבֵל כְּרָמִים Abel Keramim מַכָּ֖ה makkˌā מַכָּה blow גְּדֹולָ֣ה gᵊḏôlˈā גָּדֹול great מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וַ wa וְ and יִּכָּֽנְעוּ֙ yyikkˈānᵊʕû כנע be humble בְּנֵ֣י bᵊnˈê בֵּן son עַמֹּ֔ון ʕammˈôn עַמֹּון Ammon מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
11:33. percussitque ab Aroer usque dum venias in Mennith viginti civitates et usque ad Abel quae est vineis consita plaga magna nimis humiliatique sunt filii Ammon a filiis IsrahelAnd he smote them from Aroer till you come to Mennith, twenty cities, and as far as Abel, which is set with vineyards, with a very great slaughter: and the children of Ammon were humbled by the children of Israel.
33. And he smote them from Aroer until thou come to Minnith, even twenty cities, and unto Abel-cheramim, with a very great slaughter. So the children of Ammon were subdued before the children of Israel.
11:33. And he struck them down from Aroer, as far as the entrance to Minnith, twenty cities, and as far as Abel, which is covered with vineyards, in an exceedingly great slaughter. And the sons of Ammon were humbled by the sons of Israel.
11:33. And he smote them from Aroer, even till thou come to Minnith, [even] twenty cities, and unto the plain of the vineyards, with a very great slaughter. Thus the children of Ammon were subdued before the children of Israel.
And he smote them from Aroer, even till thou come to Minnith, [even] twenty cities, and unto the plain of the vineyards, with a very great slaughter. Thus the children of Ammon were subdued before the children of Israel:

11:33: и поразил их поражением весьма великим, от Ароера до Минифа двадцать городов, и до Авель-Керамима, и смирились Аммонитяне пред сынами Израилевыми.
11:34
καὶ και and; even
ἦλθεν ερχομαι come; go
Ιεφθαε ιεφθαε Iephthae; Iefthae
εἰς εις into; for
Μασσηφα μασσηφα into; for
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ο the
θυγάτηρ θυγατηρ daughter
αὐτοῦ αυτος he; him
ἐξεπορεύετο εκπορευομαι emerge; travel out
εἰς εις into; for
ὑπάντησιν υπαντησις meeting
ἐν εν in
τυμπάνοις τυμπανον and; even
χοροῖς χορος dancing
καὶ και and; even
ἦν ειμι be
αὕτη ουτος this; he
μονογενής μονογενης only child
οὐκ ου not
ἦν ειμι be
αὐτῷ αυτος he; him
ἕτερος ετερος different; alternate
υἱὸς υιος son
η or; than
θυγάτηρ θυγατηρ daughter
11:33
וַ wa וְ and
יַּכֵּ֡ם yyakkˈēm נכה strike
מֵ מִן from
עֲרֹועֵר֩ ʕᵃrôʕˌēr עֲרֹועֵר Aroer
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
בֹּואֲךָ֙ bôʔᵃḵˌā בוא come
מִנִּ֜ית minnˈîṯ מִנִּית Minnith
עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty
עִ֗יר ʕˈîr עִיר town
וְ wᵊ וְ and
עַד֙ ʕˌaḏ עַד unto
אָבֵ֣ל כְּרָמִ֔ים ʔāvˈēl kᵊrāmˈîm אָבֵל כְּרָמִים Abel Keramim
מַכָּ֖ה makkˌā מַכָּה blow
גְּדֹולָ֣ה gᵊḏôlˈā גָּדֹול great
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וַ wa וְ and
יִּכָּֽנְעוּ֙ yyikkˈānᵊʕû כנע be humble
בְּנֵ֣י bᵊnˈê בֵּן son
עַמֹּ֔ון ʕammˈôn עַמֹּון Ammon
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
11:33. percussitque ab Aroer usque dum venias in Mennith viginti civitates et usque ad Abel quae est vineis consita plaga magna nimis humiliatique sunt filii Ammon a filiis Israhel
And he smote them from Aroer till you come to Mennith, twenty cities, and as far as Abel, which is set with vineyards, with a very great slaughter: and the children of Ammon were humbled by the children of Israel.
11:33. And he struck them down from Aroer, as far as the entrance to Minnith, twenty cities, and as far as Abel, which is covered with vineyards, in an exceedingly great slaughter. And the sons of Ammon were humbled by the sons of Israel.
11:33. And he smote them from Aroer, even till thou come to Minnith, [even] twenty cities, and unto the plain of the vineyards, with a very great slaughter. Thus the children of Ammon were subdued before the children of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:33: Twenty cities - That is, he either took or destroyed twenty cities of the Ammonites, and completely routed their whole army.
Albert Barnes: Notes on the Bible - 1834
11:33: As in the conflicts with the Moabites, Canaanites, and Midianites Judg. 3; 4; 7, the battle was on Israelite territory, in self-defense, not in aggressive warfare.
The plain of the vineyards - Rather, "Abel-Ceramim" (compare Abel-Meholah), identified with an "Abel" situated among vineyards, 7 miles from Robbah. "Minnith" is "Maanith," 4 miles from Heshbon, on the road to Rab-bah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:33: Aroer: Deu 2:36
Minnith: Situated, according to Eusebius, four miles from Heshbon, towards Philadelphia or Rabbath. Eze 27:17
the plain: or, Abel
John Gill
11:33 And he smote them from Aroer,.... A city which lay near the river Arnon, on the borders of Moab, Deut 3:12.
even till thou come to Minnith; which seems to have been a place famous for wheat, Ezek 27:17 so David de Pomis (a) says it was a place where the best wheat grew. Jerom says (b) in his time was shown a village called Mannith, four miles from Esbus (or Heshbon), as you go to Philadelphia. Josephus (c) calls it Maniathe, and it is thought by some to be the Anitha of Ptolemy (d), which he places in Arabia Petraea even "twenty cities"; which he pursued them through and took:
and unto the plain of the vineyards, with a very great slaughter; or, Abel Ceramim. Jerom says (e) in his time was seen a village called Abela, planted with vineyards, seven miles from Philadelphia:
thus the children of Ammon were subdued before the children of Israel; so that they were not able to oppress them any more.
(a) Tzemach David, fol. 81. 3. (b) De loc. Heb. fol. 93. E. (c) Antiqu. l. 5. c. 7. sect. 10. (d) Geograph. l. 5. c. 17. (e) De loc. Heb. fol. 88. K.
John Wesley
11:33 Minnith - A place not far from Rabbah, the chief city of the Ammonites. Subdued before Israel - It does not appear, that he offered to take possession of the country. Tho' the attempt of others to wrong us, will justify us in the defence of our own right, yet it will not authorize us to do them wrong.
11:3411:34: Եւ եկն Յեփթայէ ՚ի Մասեփա ՚ի տուն իւր. եւ ահա դուստր իւր ելանէր ընդ առաջ նորա թմբկօք եւ պարուք. եւ նա էր միամօ՛ր սիրելի նորա, եւ ո՛չ գոյր նորա բա՛ց ՚ի նմանէ ուստր կամ դուստր[2614]։ [2614] Ոմանք. Եւ ահա դուստր նորա ելա՛՛... թմպօք եւ պարուք։
34. Յեփթայէն եկաւ Մասեփա, իր տունը, եւ ահա նրա աղջիկը նրան ընդառաջ ելաւ թմբուկներով եւ պարերով: Նա նրա միակ սիրելի զաւակն էր, եւ նրանից բացի նա ուրիշ տղայ կամ աղջիկ չունէր:
34 Յեփթայէն Մասփա իր տունը եկաւ ու ահա անոր աղջիկը թմբուկներով եւ պար բռնելով զանիկա դիմաւորելու ելաւ։ Անիկա անոր մէկ հատիկ զաւակն էր ու անկէ զատ տղայ կամ աղջիկ չունէր։
Եւ եկն Յեփթայէ ի Մասփա ի տուն իւր. եւ ահա դուստր իւր ելանէր ընդ առաջ նորա թմբկօք եւ պարուք. եւ նա էր միամօր [204]սիրելի նորա, եւ ոչ գոյր նորա բաց ի նմանէ ուստր կամ դուստր:

11:34: Եւ եկն Յեփթայէ ՚ի Մասեփա ՚ի տուն իւր. եւ ահա դուստր իւր ելանէր ընդ առաջ նորա թմբկօք եւ պարուք. եւ նա էր միամօ՛ր սիրելի նորա, եւ ո՛չ գոյր նորա բա՛ց ՚ի նմանէ ուստր կամ դուստր[2614]։
[2614] Ոմանք. Եւ ահա դուստր նորա ելա՛՛... թմպօք եւ պարուք։
34. Յեփթայէն եկաւ Մասեփա, իր տունը, եւ ահա նրա աղջիկը նրան ընդառաջ ելաւ թմբուկներով եւ պարերով: Նա նրա միակ սիրելի զաւակն էր, եւ նրանից բացի նա ուրիշ տղայ կամ աղջիկ չունէր:
34 Յեփթայէն Մասփա իր տունը եկաւ ու ահա անոր աղջիկը թմբուկներով եւ պար բռնելով զանիկա դիմաւորելու ելաւ։ Անիկա անոր մէկ հատիկ զաւակն էր ու անկէ զատ տղայ կամ աղջիկ չունէր։
zohrab-1805▾ eastern-1994▾ western am▾
11:3411:34: И пришел Иеффай в Массифу в дом свой, и вот, дочь его выходит навстречу ему с тимпанами и ликами: она была у него только одна, и не было у него еще ни сына, ни дочери.
11:35 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how εἶδεν οραω view; see αὐτὴν αυτος he; him αὐτός αυτος he; him διέρρηξεν διαρρηγνυμι rend; tear τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak ἆ α.1 daughter μου μου of me; mine ταραχῇ ταραχη stirring ἐτάραξάς ταρασσω stir up; trouble με με me καὶ και and; even σὺ συ you ἦς ειμι be ἐν εν in τῷ ο the ταράχῳ ταραχος stir; disturbance μου μου of me; mine καὶ και and; even ἐγώ εγω I εἰμι ειμι be ἤνοιξα ανοιγω open up κατὰ κατα down; by σοῦ σου of you; your τὸ ο the στόμα στομα mouth; edge μου μου of me; mine πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even οὐ ου not δυνήσομαι δυναμαι able; can ἐπιστρέψαι επιστρεφω turn around; return
11:34 וַ wa וְ and יָּבֹ֨א yyāvˌō בוא come יִפְתָּ֣ח yiftˈāḥ יִפְתָּח [judge] הַ ha הַ the מִּצְפָּה֮ mmiṣpā מִצְפָּה Mizpah אֶל־ ʔel- אֶל to בֵּיתֹו֒ bêṯˌô בַּיִת house וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold בִתֹּו֙ vittˌô בַּת daughter יֹצֵ֣את yōṣˈēṯ יצא go out לִ li לְ to קְרָאתֹ֔ו qᵊrāṯˈô קרא encounter בְ vᵊ בְּ in תֻפִּ֖ים ṯuppˌîm תֹּף tambourine וּ û וְ and בִ vi בְּ in מְחֹלֹ֑ות mᵊḥōlˈôṯ מְחֹלָה round dance וְ wᵊ וְ and רַק֙ rˌaq רַק only הִ֣יא hˈî הִיא she יְחִידָ֔ה yᵊḥîḏˈā יָחִיד only one אֵֽין־ ʔˈên- אַיִן [NEG] לֹ֥ו lˌô לְ to מִמֶּ֛נּוּ mimmˈennû מִן from בֵּ֖ן bˌēn בֵּן son אֹו־ ʔô- אֹו or בַֽת׃ vˈaṯ בַּת daughter
11:34. revertenti autem Iepthae in Maspha domum suam occurrit unigenita filia cum tympanis et choris non enim habebat alios liberosAnd when Jephte returned into Maspha, to his house, his only daughter met him with timbrels and with dances: for he had no other children.
34. And Jephthah came to Mizpah unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter.
11:34. But when Jephthah returned to Mizpah, to his own house, his only daughter met him with timbrels and dances. For he had no other children.
11:34. And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she [was his] only child; beside her he had neither son nor daughter.
And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she [was his] only child; beside her he had neither son nor daughter:

11:34: И пришел Иеффай в Массифу в дом свой, и вот, дочь его выходит навстречу ему с тимпанами и ликами: она была у него только одна, и не было у него еще ни сына, ни дочери.
11:35
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
εἶδεν οραω view; see
αὐτὴν αυτος he; him
αὐτός αυτος he; him
διέρρηξεν διαρρηγνυμι rend; tear
τὰ ο the
ἱμάτια ιματιον clothing; clothes
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
α.1 daughter
μου μου of me; mine
ταραχῇ ταραχη stirring
ἐτάραξάς ταρασσω stir up; trouble
με με me
καὶ και and; even
σὺ συ you
ἦς ειμι be
ἐν εν in
τῷ ο the
ταράχῳ ταραχος stir; disturbance
μου μου of me; mine
καὶ και and; even
ἐγώ εγω I
εἰμι ειμι be
ἤνοιξα ανοιγω open up
κατὰ κατα down; by
σοῦ σου of you; your
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
οὐ ου not
δυνήσομαι δυναμαι able; can
ἐπιστρέψαι επιστρεφω turn around; return
11:34
וַ wa וְ and
יָּבֹ֨א yyāvˌō בוא come
יִפְתָּ֣ח yiftˈāḥ יִפְתָּח [judge]
הַ ha הַ the
מִּצְפָּה֮ mmiṣpā מִצְפָּה Mizpah
אֶל־ ʔel- אֶל to
בֵּיתֹו֒ bêṯˌô בַּיִת house
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
בִתֹּו֙ vittˌô בַּת daughter
יֹצֵ֣את yōṣˈēṯ יצא go out
לִ li לְ to
קְרָאתֹ֔ו qᵊrāṯˈô קרא encounter
בְ vᵊ בְּ in
תֻפִּ֖ים ṯuppˌîm תֹּף tambourine
וּ û וְ and
בִ vi בְּ in
מְחֹלֹ֑ות mᵊḥōlˈôṯ מְחֹלָה round dance
וְ wᵊ וְ and
רַק֙ rˌaq רַק only
הִ֣יא hˈî הִיא she
יְחִידָ֔ה yᵊḥîḏˈā יָחִיד only one
אֵֽין־ ʔˈên- אַיִן [NEG]
לֹ֥ו lˌô לְ to
מִמֶּ֛נּוּ mimmˈennû מִן from
בֵּ֖ן bˌēn בֵּן son
אֹו־ ʔô- אֹו or
בַֽת׃ vˈaṯ בַּת daughter
11:34. revertenti autem Iepthae in Maspha domum suam occurrit unigenita filia cum tympanis et choris non enim habebat alios liberos
And when Jephte returned into Maspha, to his house, his only daughter met him with timbrels and with dances: for he had no other children.
11:34. But when Jephthah returned to Mizpah, to his own house, his only daughter met him with timbrels and dances. For he had no other children.
11:34. And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she [was his] only child; beside her he had neither son nor daughter.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-40: Возвратившись после поражения аммонитян, Иеффай исполнил обет свой, данный Богу. О способе исполнения обета Иеффаева думают различно. Многие древние толкователи утверждали, что Иеффай в самом деле принес свою дочь, вышедшую к нему первой на встречу после победы над аммонитянами, во всесожжение (ср. Св. И. Злат., Обозрение Книги Судей, Твор. св. И, Злат., т. 6, с. 637; Бес. к антиох. нар. (XIV) т. 2, с. 160-161). Другие же, особенно позднейшие (Генгстенберг, Рейнке, Кассель, Келер и др.) , полагают, что дочь Иеффая осталась в девстве и была посвящена скинии для некоторого служения, сообразного с ее полом. Св. Ап. Павел видит в Иеффае пример лиц, победивших своей верой (Евр. XI:32).
Adam Clarke: Commentary on the Bible - 1831
11:34: With timbrels and with dances - From this instance we find it was an ancient custom for women to go out to meet returning conquerors with musical instruments, songs, and dances; and that it was continued afterwards is evident from the instance given Sa1 18:6, where David was met, on his return from the defeat of Goliath and the Philistines, by women from all the cities of Israel, with singing and dancing, and various instruments of music.
Albert Barnes: Notes on the Bible - 1834
11:34: His daughter came out to meet him - The precise phrase of his vow Jdg 11:31. She was his "only child," a term of special endearment (see Jer 6:26; Zac 12:10). The same word is used of Isaac Gen 22:2, Gen 22:12, Gen 22:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:34: Mizpeh: Jdg 11:11, Jdg 10:17
his daughter: Judg. 5:1-31; Exo 15:20; Sa1 18:6, Sa1 18:7; Psa 68:25, Psa 148:11, Psa 148:12, Psa 150:4; Jer 31:4, Jer 31:13
beside her: or, he had not of his own either son or daughter, Heb. of himself
neither: Zac 12:10; Luk 7:12, Luk 8:42, Luk 9:38
Carl Friedrich Keil and Franz Delitzsch
11:34
Jephthah's Vow. - Judg 11:34, Judg 11:35. When the victorious hero returned to Mizpeh, his daughter came out to meet him "with timbrels and in dances," i.e., at the head of a company of women, who received the conqueror with joyous music and dances (see at Ex 15:20): "and she was the only one; he had neither son nor daughter beside her." ממּנּוּ cannot mean ex se, no other child of his own, though he may have had children that his wives had brought him by other husbands; but it stands, as the great Masora has pointed it, for ממּנּה, "besides her," the daughter just mentioned-the masculine being used for the feminine as the nearest and more general gender, simply because the idea of "child" was floating before the author's mind. At such a meeting Jephthah was violently agitated. Tearing his clothes (as a sign of his intense agony; see at Lev 10:6), he exclaimed, "O my daughter! thou hast brought me very low; it is thou who troublest me" (lit. thou art among those who trouble me, thou belongest to their class, and indeed in the fullest sense of the word; this is the meaning of the so-called בּ essentiae: see Ges. Lehrgeb. p. 838, and such passages as 2Kings 15:31; Ps 54:6; Ps 55:19, etc.): "I have opened my mouth to the Lord (i.e., have uttered a vow to Him: compare Ps 66:14 with Num 30:3., Deut 23:23-24), and cannot turn it," i.e., revoke it.
Geneva 1599
11:34 And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with (n) timbrels and with dances: and she [was his] only child; beside her he had neither son nor daughter.
(n) According to the manner after the victory.
John Gill
11:34 And Jephthah came to Mizpeh unto his house,.... Where he had uttered his words before the Lord, which had passed between him and the elders of Gilead, and from whence he set out to fight the children of Ammon, and whither he returned after he had got the victory over them, Judg 11:11 and where it seems he had a house, and his family dwelt; for upon his being fetched from the land of Tab, he brought what family he had with him, and settled them at Mizpeh, while he went on the expedition against the children of Ammon:
and, behold, his daughter came out to meet him, with timbrels, and with dances; accompanied with young women, having timbrels in their hands, and playing upon them, and dancing as they came along; expressing their joy at, and congratulating him upon, the victory he had obtained over the children of Ammon:
and she was his only child: and so dear unto him, and upon whom all his hopes and expectations of a posterity from him depended:
besides her he had neither son nor daughter: some read it, "of her" (f); that is, she had neither son nor daughter; and so by this vow, be it understood in which way it may be, if fulfilled, she must die without any issue; though the phrase in the Hebrew text is, "of himself" (g); he had none, though his wife whom he married might have sons and daughters by an husband she had before him, and so these were brought up in Jephthah's house as his children; yet they were not begotten by him, they were not of his body, not his own children; he had none but this daughter, which made the trial the more grievous to him; her name, according to Philo, was Seila.
(f) Targum apud Kimchi. Vid. Masoram in loc. "ex ea", so some in Vatablus. (g) "ex se", Pagninus, Montanus, Junius & Tremellius; so Noldius, p. 614. No. 1641.
John Wesley
11:34 His daughter - In concert with other virgins, as the manner was.
Robert Jamieson, A. R. Fausset and David Brown
11:34 Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances--The return of the victors was hailed, as usual, by the joyous acclaim of a female band (1Kings 18:6), the leader of whom was Jephthah's daughter. The vow was full in his mind, and it is evident that it had not been communicated to anyone, otherwise precautions would doubtless have been taken to place another object at his door. The shriek, and other accompaniments of irrepressible grief, seem to indicate that her life was to be forfeited as a sacrifice; the nature of the sacrifice (which was abhorrent to the character of God) and distance from the tabernacle does not suffice to overturn this view, which the language and whole strain of the narrative plainly support; and although the lapse of two months might be supposed to have afforded time for reflection, and a better sense of his duty, there is but too much reason to conclude that he was impelled to the fulfilment by the dictates of a pious but unenlightened conscience.
11:3511:35: Եւ եղեւ իբրեւ ետես զնա՝ պատառեա՛ց զհանդերձս իւր եւ ասէ. Վա՛յ է ինձ դուստր իմ, ընկճեցե՛ր զիս, խոչընդա՛կն եղեր ինձ. զի ես բացի զբերան իմ վասն քո առ Տէր, եւ ո՛չ կարացից դարձուցանել[2615]։ [2615] Ոմանք. Զի ընկճեցեր զիս։
35. Երբ նրան տեսաւ, պատառոտեց իր զգեստները եւ ասաց. «Վա՜յ ինձ, աղջի՛կս, դու ինձ ընկճեցիր, փորձանքի մէջ գցեցիր, որովհետեւ քեզ համար պարտաւորութիւն ստանձնեցի Տիրոջ առաջ եւ չեմ կարող խօսքս ետ առնել»:
35 Յեփթայէն, երբ զանիկա տեսաւ, իր լաթերը պատռեց ու ըսաւ. «Ո՜հ, աղջի՛կս, դուն զիս բոլորովին նկուն ըրիր եւ դուն ինծի իմ նեղիչներէս մէկը եղար. քանզի ես բերանս բացի Տէրոջը ու չեմ կրնար ետ դարձնել»։
Եւ եղեւ իբրեւ ետես զնա, պատառեաց զհանդերձս իւր եւ ասէ. Վա՜յ է ինձ, դուստր իմ, ընկճեցեր զիս, [205]խոչընդակն եղեր ինձ``. զի ես բացի զբերան իմ [206]վասն քո`` առ Տէր, եւ ոչ կարացից դարձուցանել:

11:35: Եւ եղեւ իբրեւ ետես զնա՝ պատառեա՛ց զհանդերձս իւր եւ ասէ. Վա՛յ է ինձ դուստր իմ, ընկճեցե՛ր զիս, խոչընդա՛կն եղեր ինձ. զի ես բացի զբերան իմ վասն քո առ Տէր, եւ ո՛չ կարացից դարձուցանել[2615]։
[2615] Ոմանք. Զի ընկճեցեր զիս։
35. Երբ նրան տեսաւ, պատառոտեց իր զգեստները եւ ասաց. «Վա՜յ ինձ, աղջի՛կս, դու ինձ ընկճեցիր, փորձանքի մէջ գցեցիր, որովհետեւ քեզ համար պարտաւորութիւն ստանձնեցի Տիրոջ առաջ եւ չեմ կարող խօսքս ետ առնել»:
35 Յեփթայէն, երբ զանիկա տեսաւ, իր լաթերը պատռեց ու ըսաւ. «Ո՜հ, աղջի՛կս, դուն զիս բոլորովին նկուն ըրիր եւ դուն ինծի իմ նեղիչներէս մէկը եղար. քանզի ես բերանս բացի Տէրոջը ու չեմ կրնար ետ դարձնել»։
zohrab-1805▾ eastern-1994▾ western am▾
11:3511:35: Когда он увидел ее, разодрал одежду свою и сказал: ах, дочь моя! ты сразила меня; и ты в числе нарушителей покоя моего! я отверз [о тебе] уста мои пред Господом и не могу отречься.
11:36 ἡ ο the δὲ δε though; while εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him πάτερ πατηρ father ἤνοιξας ανοιγω open up τὸ ο the στόμα στομα mouth; edge σου σου of you; your πρὸς προς to; toward κύριον κυριος lord; master ποίησόν ποιεω do; make μοι μοι me ὃν ος who; what τρόπον τροπος manner; by means ἐξῆλθεν εξερχομαι come out; go out ἐκ εκ from; out of στόματός στομα mouth; edge σου σου of you; your ἐν εν in τῷ ο the ποιῆσαί ποιεω do; make σοι σοι you κύριον κυριος lord; master ἐκδίκησιν εκδικησις vindication; vengeance ἀπὸ απο from; away τῶν ο the ἐχθρῶν εχθρος hostile; enemy σου σου of you; your ἀπὸ απο from; away υἱῶν υιος son Αμμων αμμων Ammōn; Ammon
11:35 וַ wa וְ and יְהִי֩ yᵊhˌî היה be כִ ḵi כְּ as רְאֹותֹ֨ו rᵊʔôṯˌô ראה see אֹותָ֜הּ ʔôṯˈāh אֵת [object marker] וַ wa וְ and יִּקְרַ֣ע yyiqrˈaʕ קרע tear אֶת־ ʔeṯ- אֵת [object marker] בְּגָדָ֗יו bᵊḡāḏˈāʸw בֶּגֶד garment וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֲהָ֤הּ ʔᵃhˈāh אֲהָהּ alas בִּתִּי֙ bittˌî בַּת daughter הַכְרֵ֣עַ haḵrˈēₐʕ כרע kneel הִכְרַעְתִּ֔נִי hiḵraʕtˈinî כרע kneel וְ wᵊ וְ and אַ֖תְּ ʔˌat אַתְּ you הָיִ֣יתְ hāyˈîṯ היה be בְּ bᵊ בְּ in עֹֽכְרָ֑י ʕˈōḵᵊrˈāy עכר taboo וְ wᵊ וְ and אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i פָּצִ֤יתִי־ pāṣˈîṯî- פצה open פִי֙ fˌî פֶּה mouth אֶל־ ʔel- אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֥א lˌō לֹא not אוּכַ֖ל ʔûḵˌal יכל be able לָ lā לְ to שֽׁוּב׃ šˈûv שׁוב return
11:35. qua visa scidit vestimenta sua et ait heu filia mi decepisti me et ipsa decepta es aperui enim os meum ad Dominum et aliud facere non poteroAnd when he saw her, he rent his garments, and said: Alas! my daughter, thou hast deceived me, and thou thyself art deceived: for I have opened my mouth to the Lord, and I can do no other thing.
35. And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the LORD, and I cannot go back.
11:35. And upon seeing her, he tore his garments, and he said: “Alas, my daughter! You have cheated me, and you yourself have been cheated. For I opened my mouth to the Lord, and I can do nothing else.”
11:35. And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the LORD, and I cannot go back.
And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the LORD, and I cannot go back:

11:35: Когда он увидел ее, разодрал одежду свою и сказал: ах, дочь моя! ты сразила меня; и ты в числе нарушителей покоя моего! я отверз [о тебе] уста мои пред Господом и не могу отречься.
11:36
ο the
δὲ δε though; while
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
πάτερ πατηρ father
ἤνοιξας ανοιγω open up
τὸ ο the
στόμα στομα mouth; edge
σου σου of you; your
πρὸς προς to; toward
κύριον κυριος lord; master
ποίησόν ποιεω do; make
μοι μοι me
ὃν ος who; what
τρόπον τροπος manner; by means
ἐξῆλθεν εξερχομαι come out; go out
ἐκ εκ from; out of
στόματός στομα mouth; edge
σου σου of you; your
ἐν εν in
τῷ ο the
ποιῆσαί ποιεω do; make
σοι σοι you
κύριον κυριος lord; master
ἐκδίκησιν εκδικησις vindication; vengeance
ἀπὸ απο from; away
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
σου σου of you; your
ἀπὸ απο from; away
υἱῶν υιος son
Αμμων αμμων Ammōn; Ammon
11:35
וַ wa וְ and
יְהִי֩ yᵊhˌî היה be
כִ ḵi כְּ as
רְאֹותֹ֨ו rᵊʔôṯˌô ראה see
אֹותָ֜הּ ʔôṯˈāh אֵת [object marker]
וַ wa וְ and
יִּקְרַ֣ע yyiqrˈaʕ קרע tear
אֶת־ ʔeṯ- אֵת [object marker]
בְּגָדָ֗יו bᵊḡāḏˈāʸw בֶּגֶד garment
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֲהָ֤הּ ʔᵃhˈāh אֲהָהּ alas
בִּתִּי֙ bittˌî בַּת daughter
הַכְרֵ֣עַ haḵrˈēₐʕ כרע kneel
הִכְרַעְתִּ֔נִי hiḵraʕtˈinî כרע kneel
וְ wᵊ וְ and
אַ֖תְּ ʔˌat אַתְּ you
הָיִ֣יתְ hāyˈîṯ היה be
בְּ bᵊ בְּ in
עֹֽכְרָ֑י ʕˈōḵᵊrˈāy עכר taboo
וְ wᵊ וְ and
אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i
פָּצִ֤יתִי־ pāṣˈîṯî- פצה open
פִי֙ fˌî פֶּה mouth
אֶל־ ʔel- אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אוּכַ֖ל ʔûḵˌal יכל be able
לָ לְ to
שֽׁוּב׃ šˈûv שׁוב return
11:35. qua visa scidit vestimenta sua et ait heu filia mi decepisti me et ipsa decepta es aperui enim os meum ad Dominum et aliud facere non potero
And when he saw her, he rent his garments, and said: Alas! my daughter, thou hast deceived me, and thou thyself art deceived: for I have opened my mouth to the Lord, and I can do no other thing.
11:35. And upon seeing her, he tore his garments, and he said: “Alas, my daughter! You have cheated me, and you yourself have been cheated. For I opened my mouth to the Lord, and I can do nothing else.”
11:35. And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the LORD, and I cannot go back.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:35: Thou hast brought me very low - He was greatly distressed to think that his daughter, who was his only child, should be, in consequence of his vow, prevented from continuing his family in Israel; for it is evident that he had not any other child, for besides her, says the text, he had neither son nor daughter, Jdg 11:34. He might, therefore, well be grieved that thus his family was to become extinct in Israel.
Albert Barnes: Notes on the Bible - 1834
11:35: Jephthah was right in not being deterred from keeping his vow by the loss and sorrow to himself (compare the marginal references), just as Abraham was right in not withholding his son, his only son, from God, when commanded to offer him up as a burnt-offering. But Jephthah was wholly wrong in that conception of the character of God which led to his making the rash vow. And he would have done right not to slay his child, though the guilt of making and of breaking such a vow would have remained. Josephus well characterizes the sacrifice as "neither sanctioned by the Mosaic law, nor acceptable to God."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:35: rent his clothes: Gen 37:29, Gen 37:30, Gen 37:34, Gen 37:35, Gen 42:36-38; Sa2 13:30, Sa2 13:31, Sa2 18:33; Job 1:20
have opened: Lev 27:28, Lev 27:29; Num 30:2-5; Psa 15:4; Ecc 5:2-6
I cannot: Jdg 21:1-7; Sa1 14:44, Sa1 14:45; Mat 14:7-9; Act 23:14
Geneva 1599
11:35 And it came to pass, when he saw her, that he (o) rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the LORD, and I cannot go back.
(o) Being overcome with blind zeal, and not considering whether the vow was lawful or not.
John Gill
11:35 And it came to pass, when he saw her,.... She being the first person that presented to his view, as she was at the head of the virgins with their timbrels and dances:
that he rent his clothes; as was the usual manner, when anything calamitous and distressing happened; see Gen 37:34.
and said, alas, my daughter, thou hast brought me very low; damped his spirits, sunk him very low, so that he was ready to drop into the earth, as we say; he that was now returning in triumph, amidst the acclamations of the people, in the height of his glory, and extolled to the skies, and perhaps elated in his own mind; on a sudden, at the sight of his daughter, was so depressed in his spirits, that he could not bear up; but was ready to sink and die away, all his honour being as it were laid in the dust, and nothing to him:
and thou art one of them that trouble me: or among his troublers, and the greatest he ever met with; he had been in trouble from his brethren, when they drove him from his father's house, and he had had trouble with the children of Ammon to subdue them; but this was the greatest trouble of all, that his daughter should be the first that should meet him; of whom, according to his vow, he was to be deprived, and so all his future comforts, hopes, and expectations from her gone; and therefore ranks her among, and at the head of, his troublers:
for I have opened my mouth unto the Lord; in a vow; not only had purposed it in his heart, but had expressed it with his lips:
and I cannot go back; or retract it; looking upon himself under an indispensable obligation to perform it; of which, be it as it may, he seems to have had mistaken notions and apprehensions; for if his vow was to sacrifice her, as some think, he was not obliged to do it, since it was contrary to the law of God, and abominable in his sight; and besides, what was vowed to be the Lord's, or devoted to him, might be redeemed according to the law, a female for thirty pieces of silver, Lev 27:2 and if the vow was to separate his daughter from the company of men, and oblige her never to marry, such a power as this parents had not allowed them over their children, according to the laws of God or of men, in the Jewish nation; and therefore, be it which it will, what he had to do was to repent of this rash vow, and humble himself before God for making it, and not add sin to sin by performing it.
John Wesley
11:35 Trouble me - Before this, I was troubled by my brethren; and since, by the Ammonites; and now most of all, tho' but occasionally, by thee. Opened my mouth - That is, I have vowed. Cannot go back - That is, not retract my vow; I am indispensably obliged to perform it.
11:3611:36: Եւ ասէ ցնա. Եթէ վասն իմ բացեր զբերան քո առ Տէր, արա՛ զիս որպէս ե՛լ ՚ի բերանոյ քումմէ. փոխանակ զի արար քեզ Տէր վրէժխնդրութիւն ՚ի թշնամեաց քոց յորդւոցն Ամոնայ։
36. Աղջիկը նրան ասաց. «Եթէ ինձ համար պարտաւորութիւն ես ստանձնել Տիրոջ առաջ, արա՛ ինձ հետ այն, ինչ դուրս է եկել քո բերանից այն բանի փոխարէն, ինչ արեց Տէրը քեզ համար՝ վրէժ լուծելով քո թշնամիներից՝ ամոնացիներից»:
36 Աղջիկը անոր ըսաւ. «Ո՛վ հայր իմ, եթէ բերանդ Տէրոջը բացիր, բերնէդ ելածը ըրէ ինծի. քանզի Տէրը քու թշնամիներէդ, Ամմոնին որդիներէն, քեզի համար վրէժխնդրութիւն ըրաւ»։
Եւ ասէ ցնա. [207]Եթէ վասն իմ`` բացեր զբերան քո առ Տէր, արա զիս որպէս ել ի բերանոյ քումմէ, փոխանակ զի արար քեզ Տէր վրէժխնդրութիւն ի թշնամեաց քոց յորդւոցն Ամոնայ:

11:36: Եւ ասէ ցնա. Եթէ վասն իմ բացեր զբերան քո առ Տէր, արա՛ զիս որպէս ե՛լ ՚ի բերանոյ քումմէ. փոխանակ զի արար քեզ Տէր վրէժխնդրութիւն ՚ի թշնամեաց քոց յորդւոցն Ամոնայ։
36. Աղջիկը նրան ասաց. «Եթէ ինձ համար պարտաւորութիւն ես ստանձնել Տիրոջ առաջ, արա՛ ինձ հետ այն, ինչ դուրս է եկել քո բերանից այն բանի փոխարէն, ինչ արեց Տէրը քեզ համար՝ վրէժ լուծելով քո թշնամիներից՝ ամոնացիներից»:
36 Աղջիկը անոր ըսաւ. «Ո՛վ հայր իմ, եթէ բերանդ Տէրոջը բացիր, բերնէդ ելածը ըրէ ինծի. քանզի Տէրը քու թշնամիներէդ, Ամմոնին որդիներէն, քեզի համար վրէժխնդրութիւն ըրաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:3611:36: Она сказала ему: отец мой! ты отверз уста твои пред Господом~--- и делай со мною то, что произнесли уста твои, когда Господь совершил чрез тебя отмщение врагам твоим Аммонитянам.
11:37 καὶ και and; even ἥδε οδε further; this εἶπεν επω say; speak πρὸς προς to; toward τὸν ο the πατέρα πατηρ father αὐτῆς αυτος he; him ποιησάτω ποιεω do; make δὴ δη in fact ὁ ο the πατήρ πατηρ father μου μου of me; mine τὸν ο the λόγον λογος word; log τοῦτον ουτος this; he ἔασόν εαω allow; let με με me δύο δυο two μῆνας μην.1 month καὶ και and; even πορεύσομαι πορευομαι travel; go καὶ και and; even καταβήσομαι καταβαινω step down; descend ἐπὶ επι in; on τὰ ο the ὄρη ορος mountain; mount καὶ και and; even κλαύσομαι κλαιω weep; cry ἐπὶ επι in; on τὰ ο the παρθένιά παρθενεια of me; mine ἐγώ εγω I εἰμι ειμι be καὶ και and; even αἱ ο the συνεταιρίδες συνεταιρις of me; mine
11:36 וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to אָבִי֙ ʔāvˌî אָב father פָּצִ֤יתָה pāṣˈîṯā פצה open אֶת־ ʔeṯ- אֵת [object marker] פִּ֨יךָ֙ pˈîḵā פֶּה mouth אֶל־ ʔel- אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עֲשֵׂ֣ה ʕᵃśˈē עשׂה make לִ֔י lˈî לְ to כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] יָצָ֣א yāṣˈā יצא go out מִ mi מִן from פִּ֑יךָ ppˈîḵā פֶּה mouth אַחֲרֵ֡י ʔaḥᵃrˈê אַחַר after אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂה֩ ʕāśˌā עשׂה make לְךָ֙ lᵊḵˌā לְ to יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH נְקָמֹ֛ות nᵊqāmˈôṯ נְקָמָה vengeance מֵ mē מִן from אֹיְבֶ֖יךָ ʔōyᵊvˌeʸḵā איב be hostile מִ mi מִן from בְּנֵ֥י bbᵊnˌê בֵּן son עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
11:36. cui illa respondit pater mi si aperuisti os tuum ad Dominum fac mihi quodcumque pollicitus es concessa tibi ultione atque victoria de hostibus tuisAnd she answered him: My father, if thou hast opened thy mouth to the Lord, do unto me whatsoever thou hast promised, since the victory hath been granted to thee, and revenge of thy enemies.
36. And she said unto him, My father, thou hast opened thy mouth unto the LORD; do unto me according to that which hath proceeded out of thy mouth; forasmuch as the LORD hath taken vengeance for thee of thine enemies, even of the children of Ammon.
11:36. And she answered him, “My father, if you have opened your mouth to the Lord, do to me whatever you have promised, since victory has been granted to you, as well as vengeance against your enemies.”
11:36. And she said unto him, My father, [if] thou hast opened thy mouth unto the LORD, do to me according to that which hath proceeded out of thy mouth; forasmuch as the LORD hath taken vengeance for thee of thine enemies, [even] of the children of Ammon.
And she said unto him, My father, [if] thou hast opened thy mouth unto the LORD, do to me according to that which hath proceeded out of thy mouth; forasmuch as the LORD hath taken vengeance for thee of thine enemies, [even] of the children of Ammon:

11:36: Она сказала ему: отец мой! ты отверз уста твои пред Господом~--- и делай со мною то, что произнесли уста твои, когда Господь совершил чрез тебя отмщение врагам твоим Аммонитянам.
11:37
καὶ και and; even
ἥδε οδε further; this
εἶπεν επω say; speak
πρὸς προς to; toward
τὸν ο the
πατέρα πατηρ father
αὐτῆς αυτος he; him
ποιησάτω ποιεω do; make
δὴ δη in fact
ο the
πατήρ πατηρ father
μου μου of me; mine
τὸν ο the
λόγον λογος word; log
τοῦτον ουτος this; he
ἔασόν εαω allow; let
με με me
δύο δυο two
μῆνας μην.1 month
καὶ και and; even
πορεύσομαι πορευομαι travel; go
καὶ και and; even
καταβήσομαι καταβαινω step down; descend
ἐπὶ επι in; on
τὰ ο the
ὄρη ορος mountain; mount
καὶ και and; even
κλαύσομαι κλαιω weep; cry
ἐπὶ επι in; on
τὰ ο the
παρθένιά παρθενεια of me; mine
ἐγώ εγω I
εἰμι ειμι be
καὶ και and; even
αἱ ο the
συνεταιρίδες συνεταιρις of me; mine
11:36
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
אֵלָ֗יו ʔēlˈāʸw אֶל to
אָבִי֙ ʔāvˌî אָב father
פָּצִ֤יתָה pāṣˈîṯā פצה open
אֶת־ ʔeṯ- אֵת [object marker]
פִּ֨יךָ֙ pˈîḵā פֶּה mouth
אֶל־ ʔel- אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עֲשֵׂ֣ה ʕᵃśˈē עשׂה make
לִ֔י lˈî לְ to
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
יָצָ֣א yāṣˈā יצא go out
מִ mi מִן from
פִּ֑יךָ ppˈîḵā פֶּה mouth
אַחֲרֵ֡י ʔaḥᵃrˈê אַחַר after
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂה֩ ʕāśˌā עשׂה make
לְךָ֙ lᵊḵˌā לְ to
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
נְקָמֹ֛ות nᵊqāmˈôṯ נְקָמָה vengeance
מֵ מִן from
אֹיְבֶ֖יךָ ʔōyᵊvˌeʸḵā איב be hostile
מִ mi מִן from
בְּנֵ֥י bbᵊnˌê בֵּן son
עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
11:36. cui illa respondit pater mi si aperuisti os tuum ad Dominum fac mihi quodcumque pollicitus es concessa tibi ultione atque victoria de hostibus tuis
And she answered him: My father, if thou hast opened thy mouth to the Lord, do unto me whatsoever thou hast promised, since the victory hath been granted to thee, and revenge of thy enemies.
11:36. And she answered him, “My father, if you have opened your mouth to the Lord, do to me whatever you have promised, since victory has been granted to you, as well as vengeance against your enemies.”
11:36. And she said unto him, My father, [if] thou hast opened thy mouth unto the LORD, do to me according to that which hath proceeded out of thy mouth; forasmuch as the LORD hath taken vengeance for thee of thine enemies, [even] of the children of Ammon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:36: And she said unto him - What a pattern of filial piety and obedience! She was at once obedient, pious, and patriotic. A woman to have no offspring was considered to be in a state of the utmost degradation among the Hebrews; but she is regardless of all this, seeing her father is in safety, and her country delivered.
Albert Barnes: Notes on the Bible - 1834
11:36: The touching submission of Jephthah's daughter to an inevitable fate shows how deeply-rooted at that time was the pagan notion of the propriety of human sacrifice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:36: forasmuch: Jdg 16:28-30; Sa2 18:19, Sa2 18:31, Sa2 19:30; Act 20:24, Act 21:13; Rom 16:4; Phi 2:30
Carl Friedrich Keil and Franz Delitzsch
11:36
The daughter, observing that the vow had reference to her (as her father in fact had, no doubt, distinctly told her, though the writer has passed this over because he had already given the vow itself in Judg 11:31), replied, "Do to me as has gone out of thy mouth (i.e., do to me what thou hast vowed), since Jehovah has procured the vengeance upon thine enemies the Ammonites." She then added (Judg 11:37), "Let this thing be done for me (equivalent to, Let this only be granted me); let me alone two months and I will go," i.e., only give me two months to go, "that I may go down to the mountains (i.e., from Mizpeh, which stood upon an eminence, to the surrounding mountains and their valleys) and bewail my virginity, I and my friends." בּתוּלים does not mean "youth" (נעוּרים), but the condition of virginity (see Lev 21:13). The Kethibh רעיתי is a less common form of רעותי (Keri).
John Gill
11:36 And she said unto him, my father, if thou hast opened thy mouth unto the Lord,.... The conditional word "if" may be left out, as it is not in the original text; for her father had told her that he had opened his mouth, or made a vow to the Lord, and had no doubt explained it to her what it was, though it is not expressed; she knew it respected her, as it had issued, and was concerning her, as appears by her later request:
do to me according to that which hath proceeded out of thy mouth; which is a remarkable instance of filial subjection and obedience to a parent, and which perhaps was strengthened by a like mistaken notion as that of her father concerning the vow, that it could not be dispensed with; and therefore was moved under a sense of religion, as well as filial duty, to express herself in this manner, as well as by what follows:
forasmuch as the Lord hath taken vengeance for thee of thine enemies, even of the children of Ammon: such was her public spirit, and the grateful sense she had of the divine goodness, in giving victory over Israel's enemies, and delivering them from them, with vengeance on them, she cared not what was done to her; yea, desired that what was vowed might be performed.
John Wesley
11:36 Do to me - Do not for my sake make thyself a transgressor; I freely give my consent to thy vow.
11:3711:37: Եւ ասէ ցհայր իւր. Արա՛ ինձ զբանս զայս, թողացո՛ ինձ զերկուս ամիսս, եւ երթայց շրջեցա՛յց ընդ լերինս, եւ լացից զկուսութիւնս իմ. ե՛ս եւ ընկերք իմ[2616]։ [2616] Ոմանք. Թողացո՛ ինձ զամիսս երկու... եւ ես եւ ընկե՛՛։
37. Եւ աղջիկն իր հօրն ասաց. «Միայն այս բա՛նն արա ինձ համար. թո՛յլ տուր, որ ես երկու ամիս գնամ ման գամ լեռների վրայ եւ իմ ընկերուհիների հետ ողբամ իմ կուսութիւնը»:
37 Եւ իր հօրը ըսաւ. «Միայն այս բանն ըրէ ինծի։ Զիս երկու ամիս թող տուր, որպէս զի լեռներուն վրայ ելլեմ ու իջնեմ եւ իմ ընկերներովս իմ կուսութեանս վրայ լամ»։
Եւ ասէ ցհայր իւր. Արա ինձ զբանս զայս. թողացո ինձ զերկուս ամիսս, եւ երթայց շրջեցայց ընդ լերինս եւ լացից զկուսութիւնս իմ ես եւ ընկերք իմ:

11:37: Եւ ասէ ցհայր իւր. Արա՛ ինձ զբանս զայս, թողացո՛ ինձ զերկուս ամիսս, եւ երթայց շրջեցա՛յց ընդ լերինս, եւ լացից զկուսութիւնս իմ. ե՛ս եւ ընկերք իմ[2616]։
[2616] Ոմանք. Թողացո՛ ինձ զամիսս երկու... եւ ես եւ ընկե՛՛։
37. Եւ աղջիկն իր հօրն ասաց. «Միայն այս բա՛նն արա ինձ համար. թո՛յլ տուր, որ ես երկու ամիս գնամ ման գամ լեռների վրայ եւ իմ ընկերուհիների հետ ողբամ իմ կուսութիւնը»:
37 Եւ իր հօրը ըսաւ. «Միայն այս բանն ըրէ ինծի։ Զիս երկու ամիս թող տուր, որպէս զի լեռներուն վրայ ելլեմ ու իջնեմ եւ իմ ընկերներովս իմ կուսութեանս վրայ լամ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:3711:37: И сказала отцу своему: сделай мне только вот что: отпусти меня на два месяца; я пойду, взойду на горы и опл{а}чу девство мое с подругами моими.
11:38 καὶ και and; even εἶπεν επω say; speak πορεύου πορευομαι travel; go καὶ και and; even ἀπέστειλεν αποστελλω send off / away αὐτὴν αυτος he; him δύο δυο two μῆνας μην.1 month καὶ και and; even ἐπορεύθη πορευομαι travel; go αὐτὴ αυτος he; him καὶ και and; even αἱ ο the συνεταιρίδες συνεταιρις he; him καὶ και and; even ἔκλαυσεν κλαιω weep; cry ἐπὶ επι in; on τὰ ο the παρθένια παρθενεια he; him ἐπὶ επι in; on τὰ ο the ὄρη ορος mountain; mount
11:37 וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say אֶל־ ʔel- אֶל to אָבִ֔יהָ ʔāvˈîhā אָב father יֵעָ֥שֶׂה yēʕˌāśeh עשׂה make לִּ֖י llˌî לְ to הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֑ה zzˈeh זֶה this הַרְפֵּ֨ה harpˌē רפה be slack מִמֶּ֜נִּי mimmˈennî מִן from שְׁנַ֣יִם šᵊnˈayim שְׁנַיִם two חֳדָשִׁ֗ים ḥᵒḏāšˈîm חֹדֶשׁ month וְ wᵊ וְ and אֵֽלְכָה֙ ʔˈēlᵊḵā הלך walk וְ wᵊ וְ and יָרַדְתִּ֣י yāraḏtˈî ירד descend עַל־ ʕal- עַל upon הֶֽ hˈe הַ the הָרִ֔ים hārˈîm הַר mountain וְ wᵊ וְ and אֶבְכֶּה֙ ʔevkˌeh בכה weep עַל־ ʕal- עַל upon בְּתוּלַ֔י bᵊṯûlˈay בְּתוּלִים virginity אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i וְו *wᵊ וְ and רֵעֹותָֽירעיתי *rēʕôṯˈāy רֵעָה female companion
11:37. dixitque ad patrem hoc solum mihi praesta quod deprecor dimitte me ut duobus mensibus circumeam montes et plangam virginitatem meam cum sodalibus meisAnd she said to her father: Grant me only this, which I desire: Let me go, that I may go about the mountains for two months, and may bewail my virginity with my companions.
37. And she said unto her father, Let this thing be done for me: let me alone two months, that I may depart and go down upon the mountains, and bewail my virginity, I and my companions.
11:37. And she said to her father: “Grant to me this one thing, which I request. Permit me, that I may wander the hillsides for two months, and that I may mourn my virginity with my companions.”
11:37. And she said unto her father, Let this thing be done for me: let me alone two months, that I may go up and down upon the mountains, and bewail my virginity, I and my fellows.
And she said unto her father, Let this thing be done for me: let me alone two months, that I may go up and down upon the mountains, and bewail my virginity, I and my fellows:

11:37: И сказала отцу своему: сделай мне только вот что: отпусти меня на два месяца; я пойду, взойду на горы и опл{а}чу девство мое с подругами моими.
11:38
καὶ και and; even
εἶπεν επω say; speak
πορεύου πορευομαι travel; go
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
αὐτὴν αυτος he; him
δύο δυο two
μῆνας μην.1 month
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
αὐτὴ αυτος he; him
καὶ και and; even
αἱ ο the
συνεταιρίδες συνεταιρις he; him
καὶ και and; even
ἔκλαυσεν κλαιω weep; cry
ἐπὶ επι in; on
τὰ ο the
παρθένια παρθενεια he; him
ἐπὶ επι in; on
τὰ ο the
ὄρη ορος mountain; mount
11:37
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
אֶל־ ʔel- אֶל to
אָבִ֔יהָ ʔāvˈîhā אָב father
יֵעָ֥שֶׂה yēʕˌāśeh עשׂה make
לִּ֖י llˌî לְ to
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
הַרְפֵּ֨ה harpˌē רפה be slack
מִמֶּ֜נִּי mimmˈennî מִן from
שְׁנַ֣יִם šᵊnˈayim שְׁנַיִם two
חֳדָשִׁ֗ים ḥᵒḏāšˈîm חֹדֶשׁ month
וְ wᵊ וְ and
אֵֽלְכָה֙ ʔˈēlᵊḵā הלך walk
וְ wᵊ וְ and
יָרַדְתִּ֣י yāraḏtˈî ירד descend
עַל־ ʕal- עַל upon
הֶֽ hˈe הַ the
הָרִ֔ים hārˈîm הַר mountain
וְ wᵊ וְ and
אֶבְכֶּה֙ ʔevkˌeh בכה weep
עַל־ ʕal- עַל upon
בְּתוּלַ֔י bᵊṯûlˈay בְּתוּלִים virginity
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
וְו
*wᵊ וְ and
רֵעֹותָֽירעיתי
*rēʕôṯˈāy רֵעָה female companion
11:37. dixitque ad patrem hoc solum mihi praesta quod deprecor dimitte me ut duobus mensibus circumeam montes et plangam virginitatem meam cum sodalibus meis
And she said to her father: Grant me only this, which I desire: Let me go, that I may go about the mountains for two months, and may bewail my virginity with my companions.
11:37. And she said to her father: “Grant to me this one thing, which I request. Permit me, that I may wander the hillsides for two months, and that I may mourn my virginity with my companions.”
11:37. And she said unto her father, Let this thing be done for me: let me alone two months, that I may go up and down upon the mountains, and bewail my virginity, I and my fellows.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:37: I and my fellows - Whether she meant the young women of her own acquaintance, or those who had been consecrated to God in the same way, though on different accounts, is not quite clear; but it is likely she means her own companions: and her going up and down upon the mountains may signify no more than her paying each of them a visit at their own houses, previously to her being shut up at the tabernacle; and this visiting of each at their own home might require the space of two months. This I am inclined to think is the meaning of this difficult clause.
Albert Barnes: Notes on the Bible - 1834
11:37: Bewail my virginity - To become a wife and a mother was the end of existence to an Israelite maiden. The premature death of Jephthah's daughter was about to frustrate this end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:37: go up and down: Heb. go and go down
bewail: Sa1 1:6; Luk 1:25
Geneva 1599
11:37 And she said unto her father, Let this thing be done for me: let me alone two months, that I may go up and down upon the mountains, and (p) bewail my virginity, I and my fellows.
(p) For it was counted as a shame in Israel, to die without children, and therefore they rejoiced to be married.
John Gill
11:37 And she said unto her father, let this thing be done for me,.... She had but one favour to ask of him, which she thought might be granted, without any breach of the vow:
let me alone two months she desired such a space of time might be allowed her before the vow took place; and the rather she might be encouraged to expect that her request would be granted, since no time was fixed by the vow for the accomplishment of it, and since the time she asked was not very long, and the end to be answered not unreasonable
that I may go up and down upon the mountains; or, "ascend upon the mountains" (h); Jepthah's house in Mizpeh being higher than the mountains; or there might be, as Kimchi and Ben Melech note, a valley between that and the mountains, to which she descended in order to go up to the mountains; see Judg 9:25 these she chose to make her abode, and take her walks in, during the time she asked, as being most fit for retirement and solitude; where she might give up herself to meditation and prayer, and conversation with her fellow virgins she would take with her, and so be wrought up to a greater degree of resignation and submission to her father's will, and to the will of God in it, as she might suppose:
and bewail my virginity, I and my fellows; the virgins her companions; this she proposed to be the subject that she and her associates would dwell upon, during this time of solitude; and the rather, as this may be thought to be the thing contained in the vow, that as she was a virgin, so she should continue; by which means she would not be the happy instrument of increasing the number of the children of Israel, nor of being the progenitor of the Messiah; upon which accounts it was reckoned in those times to be very grievous and reproachful to live and die without issue, and so matter of lamentation and weeping.
(h) "et descendam super montes", Pagninus, Montanus; "descendamque ad montes", Tigurine version.
John Wesley
11:37 Mountains - Which she chose as a solitary place, and therefore fittest for lamentation. Bewail - That I shall die childless, which was esteemed both a curse and a disgrace for the Israelites, because such were excluded from that great privilege of increasing the holy seed, and contributing to the birth of the Messiah.
11:3811:38: Եւ ասէ ցնա. Ե՛րթ։ Եւ արձակեաց զնա զերկուս ամիսս. եւ չոգա՛ւ ինքն եւ ընկերք իւր, եւ ելա՛ց զկուսութիւն իւր ՚ի վերայ լերանց[2617]։ [2617] Ոմանք. Եւ արձակեաց զնա զամիսս երկու... եւ լացին զկուսութիւն իւրեանց ՚ի վերայ լե՛՛։
38. Եւ հայրն ասաց. «Գնա՛»: Եւ արձակեց նրան երկու ամիս: Աղջիկը իր ընկերուհիների հետ գնաց եւ լեռների վրայ ողբաց իր կուսութիւնը:
38 Հայրը ըսաւ. «Գնա՛»։ Զանիկա երկու ամիս թող տուաւ եւ անիկա իր ընկերներով գնաց ու լեռներուն վրայ իր կուսութիւնը լացաւ։
Եւ ասէ ցնա. Երթ: Եւ արձակեաց զնա զերկուս ամիսս. եւ չոգաւ ինքն եւ ընկերք իւր, եւ ելաց զկուսութիւն իւր ի վերայ լերանց:

11:38: Եւ ասէ ցնա. Ե՛րթ։ Եւ արձակեաց զնա զերկուս ամիսս. եւ չոգա՛ւ ինքն եւ ընկերք իւր, եւ ելա՛ց զկուսութիւն իւր ՚ի վերայ լերանց[2617]։
[2617] Ոմանք. Եւ արձակեաց զնա զամիսս երկու... եւ լացին զկուսութիւն իւրեանց ՚ի վերայ լե՛՛։
38. Եւ հայրն ասաց. «Գնա՛»: Եւ արձակեց նրան երկու ամիս: Աղջիկը իր ընկերուհիների հետ գնաց եւ լեռների վրայ ողբաց իր կուսութիւնը:
38 Հայրը ըսաւ. «Գնա՛»։ Զանիկա երկու ամիս թող տուաւ եւ անիկա իր ընկերներով գնաց ու լեռներուն վրայ իր կուսութիւնը լացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3811:38: Он сказал: пойди. И отпустил ее на два месяца. Она пошла с подругами своими и оплакивала девство свое в горах.
11:39 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τέλει τελος completion; sales tax τῶν ο the δύο δυο two μηνῶν μην.1 month καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return πρὸς προς to; toward τὸν ο the πατέρα πατηρ father αὐτῆς αυτος he; him καὶ και and; even ἐποίησεν ποιεω do; make ἐν εν in αὐτῇ αυτος he; him τὴν ο the εὐχὴν ευχη wish; vow αὐτοῦ αυτος he; him ἣν ος who; what ηὔξατο ευχομαι wish; make καὶ και and; even αὐτὴ αυτος he; him οὐκ ου not ἔγνω γινωσκω know ἄνδρα ανηρ man; husband καὶ και and; even ἐγένετο γινομαι happen; become εἰς εις into; for πρόσταγμα προσταγμα in Ισραηλ ισραηλ.1 Israel
11:38 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֵ֔כִי lˈēḵî הלך walk וַ wa וְ and יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send אֹותָ֖הּ ʔôṯˌāh אֵת [object marker] שְׁנֵ֣י šᵊnˈê שְׁנַיִם two חֳדָשִׁ֑ים ḥᵒḏāšˈîm חֹדֶשׁ month וַ wa וְ and תֵּ֤לֶךְ ttˈēleḵ הלך walk הִיא֙ hî הִיא she וְ wᵊ וְ and רֵ֣עֹותֶ֔יהָ rˈēʕôṯˈeʸhā רֵעָה female companion וַ wa וְ and תֵּ֥בְךְּ ttˌēvk בכה weep עַל־ ʕal- עַל upon בְּתוּלֶ֖יהָ bᵊṯûlˌeʸhā בְּתוּלִים virginity עַל־ ʕal- עַל upon הֶ he הַ the הָרִֽים׃ hārˈîm הַר mountain
11:38. cui ille respondit vade et dimisit eam duobus mensibus cumque abisset cum sociis ac sodalibus suis flebat virginitatem suam in montibusAnd he answered her: Go. And he sent her away for two months. And when she was gone with her comrades and companions, she mourned her virginity in the mountains.
38. And he said, Go. And he sent her away for two months: and she departed, she and her companions, and bewailed her virginity upon the mountains.
11:38. And he answered her, “Go.” And he released her for two months. And when she had departed with her friends and companions, she wept over her virginity in the hillsides.
11:38. And he said, Go. And he sent her away [for] two months: and she went with her companions, and bewailed her virginity upon the mountains.
And he said, Go. And he sent her away [for] two months: and she went with her companions, and bewailed her virginity upon the mountains:

11:38: Он сказал: пойди. И отпустил ее на два месяца. Она пошла с подругами своими и оплакивала девство свое в горах.
11:39
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τέλει τελος completion; sales tax
τῶν ο the
δύο δυο two
μηνῶν μην.1 month
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
πρὸς προς to; toward
τὸν ο the
πατέρα πατηρ father
αὐτῆς αυτος he; him
καὶ και and; even
ἐποίησεν ποιεω do; make
ἐν εν in
αὐτῇ αυτος he; him
τὴν ο the
εὐχὴν ευχη wish; vow
αὐτοῦ αυτος he; him
ἣν ος who; what
ηὔξατο ευχομαι wish; make
καὶ και and; even
αὐτὴ αυτος he; him
οὐκ ου not
ἔγνω γινωσκω know
ἄνδρα ανηρ man; husband
καὶ και and; even
ἐγένετο γινομαι happen; become
εἰς εις into; for
πρόσταγμα προσταγμα in
Ισραηλ ισραηλ.1 Israel
11:38
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֵ֔כִי lˈēḵî הלך walk
וַ wa וְ and
יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send
אֹותָ֖הּ ʔôṯˌāh אֵת [object marker]
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
חֳדָשִׁ֑ים ḥᵒḏāšˈîm חֹדֶשׁ month
וַ wa וְ and
תֵּ֤לֶךְ ttˈēleḵ הלך walk
הִיא֙ הִיא she
וְ wᵊ וְ and
רֵ֣עֹותֶ֔יהָ rˈēʕôṯˈeʸhā רֵעָה female companion
וַ wa וְ and
תֵּ֥בְךְּ ttˌēvk בכה weep
עַל־ ʕal- עַל upon
בְּתוּלֶ֖יהָ bᵊṯûlˌeʸhā בְּתוּלִים virginity
עַל־ ʕal- עַל upon
הֶ he הַ the
הָרִֽים׃ hārˈîm הַר mountain
11:38. cui ille respondit vade et dimisit eam duobus mensibus cumque abisset cum sociis ac sodalibus suis flebat virginitatem suam in montibus
And he answered her: Go. And he sent her away for two months. And when she was gone with her comrades and companions, she mourned her virginity in the mountains.
11:38. And he answered her, “Go.” And he released her for two months. And when she had departed with her friends and companions, she wept over her virginity in the hillsides.
11:38. And he said, Go. And he sent her away [for] two months: and she went with her companions, and bewailed her virginity upon the mountains.
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Carl Friedrich Keil and Franz Delitzsch
11:38
The father granted this request.
John Gill
11:38 And he said, go,.... He granted her request at once:
and he sent her away for two months; as she desired:
and she went with her companions, and bewailed her virginity upon the mountains; for the space of two months: the Jewish commentators make mention of an allegorical exposition of a writer (i) of theirs, who by mountains understands the sanhedrim, to whom she proposed to go, who perhaps might find a way for the loosing of the vow; but it is a question whether there was such a court then in Israel; and had there been one, and either she or her father had applied to it, in this case the priests would have pointed out what was to be done, and especially if the vow had any regard to the sacrifice of his daughter; and even to her virginity, which he had no power to oblige her to; but the literal sense is no doubt to be followed.
(i) Tanchuma.
11:3911:39: Եւ եղեւ յետ կատարելոյ երկո՛ւց ամսոցն, դարձաւ առ հայր իւր. եւ արար նովաւ զուխտն զոր ուխտեաց. եւ նա ո՛չ գիտէր զայր։ Եւ եղեւ ՚ի կրօնս ՚ի մէջ Իսրայէլի ողբա՛լ զդուստրն Յեփթայեայ[2618]. [2618] Ոմանք. ՚Ի կրօնս ՚ի մէջ Իսրայէլի, (40) աւուրց յաւուրս ժողովէին։
39. Երբ լրացաւ երկու ամիսը, վերադարձաւ իր հօր մօտ, եւ հայրը կատարեց իր արած ուխտը. աղջիկը տղամարդ չէր ճանաչել: Եւ Իսրայէլի մէջ սովորութիւն դարձաւ ողբալ Յեփթայէի աղջկան.
39 Երկու ամիսը լմննալէն յետոյ իր հօրը դարձաւ ու անիկա իր ըրած ուխտը կատարեց։ Անիկա այր մարդ չճանչցաւ։
Եւ եղեւ յետ կատարելոյ երկուց ամսոցն, դարձաւ առ հայր իւր. եւ արար նովաւ զուխտն զոր ուխտեաց. եւ նա ոչ գիտէր զայր:

11:39: Եւ եղեւ յետ կատարելոյ երկո՛ւց ամսոցն, դարձաւ առ հայր իւր. եւ արար նովաւ զուխտն զոր ուխտեաց. եւ նա ո՛չ գիտէր զայր։ Եւ եղեւ ՚ի կրօնս ՚ի մէջ Իսրայէլի ողբա՛լ զդուստրն Յեփթայեայ[2618].
[2618] Ոմանք. ՚Ի կրօնս ՚ի մէջ Իսրայէլի, (40) աւուրց յաւուրս ժողովէին։
39. Երբ լրացաւ երկու ամիսը, վերադարձաւ իր հօր մօտ, եւ հայրը կատարեց իր արած ուխտը. աղջիկը տղամարդ չէր ճանաչել: Եւ Իսրայէլի մէջ սովորութիւն դարձաւ ողբալ Յեփթայէի աղջկան.
39 Երկու ամիսը լմննալէն յետոյ իր հօրը դարձաւ ու անիկա իր ըրած ուխտը կատարեց։ Անիկա այր մարդ չճանչցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3911:39: По прошествии двух месяцев она возвратилась к отцу своему, и он совершил над нею обет свой, который дал, и она не познала мужа. И вошло в обычай у Израиля,
11:40 ἀπὸ απο from; away ἡμερῶν ημερα day εἰς εις into; for ἡμέρας ημερα day ἐπορεύοντο πορευομαι travel; go θυγατέρες θυγατηρ daughter Ισραηλ ισραηλ.1 Israel θρηνεῖν θρηνεω lament τὴν ο the θυγατέρα θυγατηρ daughter Ιεφθαε ιεφθαε Iephthae; Iefthae Γαλααδ γαλααδ in; on τέσσαρας τεσσαρες four ἡμέρας ημερα day ἐν εν in τῷ ο the ἐνιαυτῷ ενιαυτος cycle; period
11:39 וַ wa וְ and יְהִ֞י yᵊhˈî היה be מִ mi מִן from קֵּ֣ץ׀ qqˈēṣ קֵץ end שְׁנַ֣יִם šᵊnˈayim שְׁנַיִם two חֳדָשִׁ֗ים ḥᵒḏāšˈîm חֹדֶשׁ month וַ wa וְ and תָּ֨שָׁב֙ ttˈāšov שׁוב return אֶל־ ʔel- אֶל to אָבִ֔יהָ ʔāvˈîhā אָב father וַ wa וְ and יַּ֣עַשׂ yyˈaʕaś עשׂה make לָ֔הּ lˈāh לְ to אֶת־ ʔeṯ- אֵת [object marker] נִדְרֹ֖ו niḏrˌô נֶדֶר vow אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נָדָ֑ר nāḏˈār נדר vow וְ wᵊ וְ and הִיא֙ hî הִיא she לֹא־ lō- לֹא not יָדְעָ֣ה yāḏᵊʕˈā ידע know אִ֔ישׁ ʔˈîš אִישׁ man וַ wa וְ and תְּהִי־ ttᵊhî- היה be חֹ֖ק ḥˌōq חֹק portion בְּ bᵊ בְּ in יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
11:39. expletisque duobus mensibus reversa est ad patrem suum et fecit ei sicut voverat quae ignorabat virum exinde mos increbuit in Israhel et consuetudo servata estAnd the two months being expired, she returned to her father, and he did to her as he had vowed, and she knew no man. From thence came a fashion in Israel, and a custom has been kept:
39. And it came to pass at the end of two months, that she returned unto her father, who did with her according to his vow which he had vowed: and she had not known man. And it was a custom in Israel,
11:39. And when the two months expired, she returned to her father, and he did to her just as he had vowed, though she knew no man. From this, the custom grew up in Israel, and the practice has been preserved,
11:39. And it came to pass at the end of two months, that she returned unto her father, who did with her [according] to his vow which he had vowed: and she knew no man. And it was a custom in Israel,
And it came to pass at the end of two months, that she returned unto her father, who did with her [according] to his vow which he had vowed: and she knew no man. And it was a custom in Israel:

11:39: По прошествии двух месяцев она возвратилась к отцу своему, и он совершил над нею обет свой, который дал, и она не познала мужа. И вошло в обычай у Израиля,
11:40
ἀπὸ απο from; away
ἡμερῶν ημερα day
εἰς εις into; for
ἡμέρας ημερα day
ἐπορεύοντο πορευομαι travel; go
θυγατέρες θυγατηρ daughter
Ισραηλ ισραηλ.1 Israel
θρηνεῖν θρηνεω lament
τὴν ο the
θυγατέρα θυγατηρ daughter
Ιεφθαε ιεφθαε Iephthae; Iefthae
Γαλααδ γαλααδ in; on
τέσσαρας τεσσαρες four
ἡμέρας ημερα day
ἐν εν in
τῷ ο the
ἐνιαυτῷ ενιαυτος cycle; period
11:39
וַ wa וְ and
יְהִ֞י yᵊhˈî היה be
מִ mi מִן from
קֵּ֣ץ׀ qqˈēṣ קֵץ end
שְׁנַ֣יִם šᵊnˈayim שְׁנַיִם two
חֳדָשִׁ֗ים ḥᵒḏāšˈîm חֹדֶשׁ month
וַ wa וְ and
תָּ֨שָׁב֙ ttˈāšov שׁוב return
אֶל־ ʔel- אֶל to
אָבִ֔יהָ ʔāvˈîhā אָב father
וַ wa וְ and
יַּ֣עַשׂ yyˈaʕaś עשׂה make
לָ֔הּ lˈāh לְ to
אֶת־ ʔeṯ- אֵת [object marker]
נִדְרֹ֖ו niḏrˌô נֶדֶר vow
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נָדָ֑ר nāḏˈār נדר vow
וְ wᵊ וְ and
הִיא֙ הִיא she
לֹא־ lō- לֹא not
יָדְעָ֣ה yāḏᵊʕˈā ידע know
אִ֔ישׁ ʔˈîš אִישׁ man
וַ wa וְ and
תְּהִי־ ttᵊhî- היה be
חֹ֖ק ḥˌōq חֹק portion
בְּ bᵊ בְּ in
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
11:39. expletisque duobus mensibus reversa est ad patrem suum et fecit ei sicut voverat quae ignorabat virum exinde mos increbuit in Israhel et consuetudo servata est
And the two months being expired, she returned to her father, and he did to her as he had vowed, and she knew no man. From thence came a fashion in Israel, and a custom has been kept:
11:39. And when the two months expired, she returned to her father, and he did to her just as he had vowed, though she knew no man. From this, the custom grew up in Israel, and the practice has been preserved,
11:39. And it came to pass at the end of two months, that she returned unto her father, who did with her [according] to his vow which he had vowed: and she knew no man. And it was a custom in Israel,
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Adam Clarke: Commentary on the Bible - 1831
11:39: And she knew no man - She continued a virgin all the days of her life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:39: did with: That Jephthah did not sacrifice his daughter, but consecrated her to the service of God in the tabernacle, in a state of celibacy, will we imagine be evident from the following consideration -
1. Human sacrifices were ever an abomination to Jehovah, of which Jephthah could not be ignorant; and consequently he would neither have made such a vow, nor carried it into execution.
2. We are expressly told (Jdg 11:29) that Jephthah was under the influence of the Spirit of God, which would effectually pRev_ent him from embruing his hands in the blood of his own child.
3. He had it in his power to redeem his daughter (Lev 27:4); and surely his only child must have been of more value than thirty shekles.
4. Besides, who was to perform the horrid rite? Not Jephthah himself, who was no priest, and in whom it would have been most unnatural and inhuman; and the priests would certainly have dissuaded him from it.
5. The sacred historian informs us, that she bewailed her virginity, that she knew no man, and that the Israelitish women went yearly to comfort or lament with her. Jdg 11:31; Lev 27:28, Lev 27:29; Deu 12:31; Isa 66:3
to his vow: Sa1 1:11, Sa1 1:22, Sa1 1:24, Sa1 1:28, Sa1 2:18
custom: or, ordinance
Carl Friedrich Keil and Franz Delitzsch
11:39
At the end of two months she returned to her father again, "and he did to her the vow that he had vowed, and she knew no man." I consequence of this act of Jephthah and his daughter, "it became an ordinance (a standing custom) in Israel: from year to year (see Ex 13:10) the daughters of Israel go to praise the daughter of Jephthah the Gileadite four days in the year. תּנּה does not mean θρηνεῖν, to lament or bewail (lxx, Chald., etc.), but to praise, as R. Tanchum and others maintain.
With regard to Jephthah's vow, the view expressed so distinctly by Josephus and the Chaldee was the one which generally prevailed in the earlier times among both Rabbins and fathers of the church, viz., that Jephthah put his daughter to death and burned her upon the altar as a bleeding sacrifice to Jehovah. It was not till the middle ages that Mos. and Dav. Kimchi and certain other Rabbins endeavoured to establish the view, that Jephthah merely dedicated his daughter to the service of the sanctuary of Jehovah in a lifelong virginity. And lastly, Ludov. Cappellus, in his Diatriba de voto Jephtae, Salm. 1683 (which has been reprinted in his Notae critic. in Jud. xvi., and the Critici Sacri, tom. i.), has expressed the opinion that Jephthah put his daughter to death in honour of the Lord according to the law of the ban, because human beings were not allowed to be offered up as burnt-sacrifices. Of these different opinions the third has no foundation in the text of the Bible. For supposing that Jephthah had simply vowed that on his return he would offer to the Lord whatever came to meet him out of his house, with such restrictions only as were involved in the very nature of the case - viz., offering it as a burnt-offering if it were adapted for this according to the law; and if it were not, then proceeding with it according to the law of the ban, - the account of the fulfilment of this vow would certainly have defined with greater precision the manner in which he fulfilled the vow upon his daughter. The words "he did to her his vow which he had vowed," cannot be understood in any other way than that he offered her as עולה, i.e., as a burnt-offering, to the Lord. Moreover, the law concerning the ban and a vow of the ban could not possibly give any individual Israelite the right to ban either his own child or one of his household to the Lord, without opening a very wide door to the crime of murder. The infliction of the ban upon any man presupposed notorious wickedness, so that burnt-offering and ban were diametrically opposed the one to the other. Consequently the other two views are the only ones which can be entertained, and it is not easy to decide between them. Although the words "and I offer him as a burnt-offering" appear to favour the actual sacrifice so strongly, that Luther's marginal note, "some affirm that he did not sacrifice her, but the text is clear enough," is perpetually repeated with peculiar emphasis; yet, on looking more closely into the matter, we find insuperable difficulties in the way of the literal interpretation of the words. Since יצא אשׁר היּוצא cannot be taken impersonally, and therefore when Jephthah uttered his vow, he must at any rate have had the possibility of some human being coming to meet him in his mind; and since the two clauses "he shall be the Lords," and "I will offer him up for a burnt-offering," cannot be taken disjunctively in such a sense as this, it shall either be dedicated to the Lord, or, if it should be a sacrificial animal, I will offer it up as a burnt-offering, but the second clause simply contains a more precise definition of the first-Jephthah must at the very outset have contemplated the possibility of a human sacrifice. Yet not only were human sacrifices prohibited in the law under pain of death as an abomination in the sight of Jehovah (Lev 18:21; Lev 20:2-5; Deut 12:31; Deut 18:10), but they were never heard of among the Israelites in the early times, and were only transplanted to Jerusalem by the godless kings Ahaz and Manasseh.
(Note: "Human sacrifices do not even belong to heathenism generally, but to the darkest night of heathenism. They only occur among those nations which are the most thoroughly depraved in a moral and religious sense." This remark of Hengstenberg (Diss. iii. p. 118) cannot be set aside by a reference to Euseb. praep. ev. iv. 16; Baur, Symb. ii. 2, pp. 293ff.; Lasaulx, Shnopfer der Griechen und Rmer, 1841, pp. 8-12; Ghillany, die Menschenopfer der alten Hebrer, 1842, pp. 107ff., as Kurtz supposes, since the uncritical character of the proofs collected together in these writings is very obvious on a closer inspection, and Eusebius has simply taken his examples from Porphyry, and other writings of a very recent date.)
If Jephthah therefore vowed that he would offer a human sacrifice to Jehovah, he must either have uttered his vow without any reflection, or else have been thoroughly depraved in a moral and religious sense. But what we know of this brave hero by no means warrants any such assumptions, His acts do not show the slightest trace of impetuosity and rashness. He does not take to the sword at once, but waits till his negotiations with the king of the Ammonites have been without effect. Nor does he utter his vow in the midst of the confusion of battle, so that we might fancy he had made a vow in the heat of the conflict without fully weighting his words, but he uttered it before he set out against the Ammonites (see Judg 11:30 and Judg 11:32). So far as the religious training of Jephthah was concerned, it is true that he had led the life of a freebooter during his exile from his country and home, and before his election as the leader of the Israelites; but the analogous circumstances connected with David's life preclude us from inferring either moral depravity or religious barbarism from this. When David was obliged to fly from his country to escape from Saul, he also led a life of the same kind, so that all sorts of people came to him, not pious and virtuous people, but all who were in distress and had creditors, or were embittered in spirit (1Kings 22:2); and yet, even under these circumstances, David lived in the law of the Lord. Moreover, Jephthah was not destitute of the fear of God. This is proved first of all by the fact, that when he had been recalled from his exile he looked to Jehovah to give him the victory over the Ammonites, and made a treaty with the elders of Gilead "before Jehovah" (Judg 11:9 and Judg 11:10); and also by the fact, that he sought to ensure the help of God in war through the medium of a vow. And again, we have no right to attribute to him any ignorance of the law. Even if Kurtz is correct in his opinion, that the negotiations with the king of the Ammonites, which show the most accurate acquaintance with the Pentateuch, were not carried on independently and from his own knowledge of the law, and that the sending of messengers to the hostile king was resolved upon in the national assembly at Mizpeh, with the priests, Levites, and elders present, so that the Levites, who knew the law, may have supplied any defects in his own knowledge of the law and of the early history of his people; a private Israelite did not need to study the whole of the law of the Pentateuch, and to make himself master of the whole, in order to gain the knowledge and conviction that a human sacrifice was irreconcilable with the substance and spirit of the worship of Jehovah, and that Jehovah the God of Israel was not a Moloch. And again, even if we do not know to what extent the men and fathers of families in Israel were acquainted and familiar with the contents of the Mosaic law, the opinion is certainly an erroneous one, that the Israelites derived their knowledge of the law exclusively from the public reading of the law at the feast of tabernacles in the sabbatical year, as enjoined in Deut 31:10.; so that if this public reading, which was to take place only once in seven years, had been neglected, the whole nation would have been left without any instruction whatever in the law. The reason for this Mosaic precept was a totally different one from that of making the people acquainted with the contents of the law (see the commentary on this passage). And again, though we certainly do not find the law of the Lord so thoroughly pervading the religious consciousness of the people, received as it were in succum et sanguinem, in the time of the judges, that they were able to resist the bewitching power of nature-worship, but, on the contrary, we find them repeatedly falling away into the worship of Baal; yet we discover no trace whatever of human sacrifices even in the case of those who went a whoring after Baalim. And although the theocratical knowledge of the law seems to have been somewhat corrupted even in the case of such men as Gideon, so that this judge had an unlawful ephod made for himself at Ophrah; the opinion that the Baal-worship, into which the Israelites repeatedly fell, was associated with human sacrifices, is one of the many erroneous ideas that have been entertained as to the development of the religious life not only among the Israelites, but among the Canaanites, and which cannot be supported by historical testimonies or facts. That the Canaanitish worship of Baal and Astarte, to which the Israelites were addicted, required no human sacrifices, is indisputably evident from the fact, that even in the time of Ahab and his idolatrous wife Jezebel, the daughter of the Sidonian king Ethbaal, who raised the worship of Baal into the national religion in the kingdom of the ten tribes, persecuting the prophets of Jehovah and putting them to death, there is not the slightest allusion to human sacrifices. Even at that time human sacrifices were regarded by the Israelites as so revolting an abomination, that the two kings of Israel who besieged the king of the Moabites - not only the godly Jehoshaphat, but Jehoram the son of Ahab and Jezebel - withdrew at once and relinquished the continuance of the war, when the king of the Moabites, in the extremity of his distress, sacrificed his son as a burnt-offering upon the wall (4Kings 3:26-27). With such an attitude as this on the part of the Israelites towards human sacrifices before the time of Ahaz and Manasseh, who introduced the worship of Moloch into Jerusalem, we cannot, without further evidence, impute to Jephthah the offering of a bloody human sacrifice, the more especially as it is inconceivable, with the diametrical opposition between the worship of Jehovah and the worship of Moloch, that God should have chosen a worshipper of Moloch to carry out His work, or a man who was capable of vowing and offering a human-being sacrifice. The men whom God chose as the recipients of His revelation of mercy and the executors of His will, and whom He endowed with His Spirit as judges and leaders of His people, were no doubt affected with infirmities, faults, and sins of many kinds, so that they could fall to a very great depth; but nowhere is it stated that the Spirit of God came upon a worshipper of Moloch and endowed him with His own power, that he might be the helper and saviour of Israel.
We cannot therefore regard Jephthah as a servant of Moloch, especially when we consider that, in addition to what has already been said, the account of the actual fulfilment of his vow is apparently irreconcilable with the literal interpretation of the words עולה והעליתיהוּ, as signifying a bleeding burnt-offering. We cannot infer anything with certainty as to the mode of the sacrifice, from the grief which Jephthah felt and expressed when his only daughter came to meet him. For this is quite as intelligible, as even the supporters of the literal view of these words admit, on the supposition that Jephthah was compelled by his vow to dedicate his daughter to Jehovah in a lifelong virginity, as it would be if he had been obliged to put her to death and burn her upon the altar as a burnt-offering. But the entreaty of the daughter, that he would grant her two months' time, in order that she might lament her virginity upon the mountains with her friends, would have been marvellously out of keeping with the account that she was to be put to death as a sacrifice. To mourn one's virginity does not mean to mourn because one has to die a virgin, but because one has to live and remain a virgin. But even if we were to assume that mourning her virginity was equivalent to mourning on account of her youth (which is quite untenable, as בּתוּלים is not synonymous with נעוּרים), "it would be impossible to understand why this should take place upon the mountains. It would be altogether opposed to human nature, that a child who had so soon to die should make use of a temporary respite to forsake her father altogether. It would no doubt be a reasonable thing that she should ask permission to enjoy life for two months longer before she was put to death; but that she should only think of bewailing her virginity, when a sacrificial death was in prospect, which would rob her father of his only child, would be contrary to all the ordinary feelings of the human heart. Yet, inasmuch as the history lays special emphasis upon her bewailing her virginity, this must have stood in some peculiar relation to the nature of the vow. When a maiden bewails her virginity, the reason for this can only be that she will have to remain a bud that has not been allowed to unfold itself, prevented, too, not by death, but by life" (P. Cassel, p. 473). And this is confirmed by the expression, to bewail her virginity "upon the mountains." "If life had been in question, the same tears might have been shed at home. But her lamentations were devoted to her virginity, and such lamentations could not be uttered in the town, and in the presence of men. Modesty required the solitude of the mountains for these. The virtuous heart of the maiden does not open itself in the ears of all; but only in sacred silence does it pour out its lamentations of love" (P. Cassel, p. 476).
And so, again, the still further clause in the account of the fulfilment of the vow, "and she knew no man," is not in harmony with the assumption of a sacrificial death. This clause would add nothing to the description in that case, since it was already known that she was a virgin. The words only gain their proper sense if we connect them with the previous clause, he "did with her according to the vow which he had vowed," and understand them as describing what the daughter did in fulfilment of the vow. The father fulfilled his vow upon her, and she knew no man; i.e., he fulfilled the vow through the fact that she knew no man, but dedicated her life to the Lord, as a spiritual burnt-offering, in a lifelong chastity. It was this willingness of the daughter to sacrifice herself which the daughters of Israel went every year to celebrate-namely, upon the mountains whither her friends had gone with her to lament her virginity, and which they commemorated there four days in the year. And the idea of a spiritual sacrifice is supported not only by the words, but also most decisively by the fact that the historian describes the fulfilment of the vow in the words "he did to her according to his vow," in such a manner as to lead to the conclusion that he regarded the act itself as laudable and good. But a prophetic historian could never have approved of a human sacrifice; and it is evident that the author of the book of Judges does not conceal what was blameable even in the judges themselves, from his remarks concerning the conduct of Gideon (Judg 8:27), which was only a very small offence in comparison with the abomination of a human sacrifice. To this we have to add the difficulties connected with such an act. The words "he did to her according to his vow" presuppose undoubtedly that Jephthah offered his daughter as עולה to Jehovah. But burnt-offerings, that is to say bleeding burnt-offerings, in which the victim was slaughtered and burnt upon the altar, could only be offered upon the lawful altar at the tabernacle, or before the ark, through the medium of the Levitical priests, unless the sacrifice itself had been occasioned by some extraordinary manifestation of God; and that we cannot for a moment think of here. But is it credible that a priest or the priesthood should have consented to offer a sacrifice upon the altar of Jehovah which was denounced in the law as the greatest abomination of the heathen? This difficulty cannot be set aside by assuming that Jephthah put his daughter to death, and burned her upon some secret altar, without the assistance and mediation of a priest; for such an act would not have been described by the prophetic historian as a fulfilment of the vow that he would offer a burnt-offering to the Lord, simply because it would not have been a sacrifice offered to Jehovah at all, but a sacrifice slaughtered to Moloch.
(Note: Auberlen's remarks upon this subject are very good. "The history of Jephthah's daughter," he says, "would hardly have been thought worth preserving in the Scriptures if the maiden had been really offered in sacrifice; for, in that case, the event would have been reduced, at the best, into a mere family history, without any theocratic significance, though in truth it would rather have been an anti-theocratic abomination, according to Deut 12:31 (cf. Judg 18:9; Lev 18:21; Lev 20:1-5). Jephthah's action would in that case have stood upon the same platform as the incest of Lot (Gen 19:30.), and would owe its adoption into the canon simply to genealogical considerations, or others of a similar kind. But the very opposite is the case here; and if, from the conclusion of the whole narrative in Judg 11:39-40, the object of it is supposed to be simply to explain the origin of the feast that was held in honour of Jephthah's daughter, even this would tell against the ordinary view. In the eye of the law the whole thing would still remain an abomination, and the canonical Scriptures would not stoop to relate and beautify an institution so directly opposed to the law.")
All these circumstances, when rightly considered, almost compel us to adopt the spiritual interpretation of the words, "offer as a burnt-offering." It is true that no exactly corresponding parallelisms can be adduced from the Old Testament in support of the spiritual view; but the germs of this view, as met with in the Psalms and the writings of the prophets, are contained in the demand of God addressed to Abraham to offer Him his only son Isaac as a burnt-offering, when compared with the issue of Abraham's temptation-namely, that God accepted his willingness to offer up his son as a completed sacrifice, and then supplied him with a ram to offer up as a bleeding sacrifice in the place of his son. As this fact teaches that what God demands is not a corporeal but a spiritual sacrifice, so the rules laid down in the law respecting the redemption of the first-born belonging to the Lord, and of persons vowed to Him (Ex 13:1, Ex 13:13; Num 18:15-16; Lev 27:1.), show clearly how the Israelites could dedicate themselves and those who belonged to them to the Lord, without burning upon the altar the persons who were vowed to Him. And lastly, it is evident, from the perfectly casual reference to the women who ministered at the tabernacle (Ex 38:8; 1Kings 2:22), that there were persons in Israel who dedicated their lives to the Lord at the sanctuary, by altogether renouncing the world. And there can be no doubt that Jephthah had such a dedication as this in his mind when he uttered his vow; at all events in case the Lord, to whom he left the appointment of the sacrifice, should demand the offering up of a human being. The word עולה does not involve the idea of burning, like our word burnt-offering, but simply that of going up upon the altar, or of complete surrender to the Lord. עולה is a whole offering, as distinguished from the other sacrifices, of which only a part was given up to the Lord. When a virgin, therefore, was set apart as a spiritual עולה, it followed, as a matter of course, that henceforth she belonged entirely to the Lord: that is to say, was to remain a virgin for the remainder of her days. The fact that Nazarites contracted marriages, even such as were dedicated by a vow to be Nazarites all their lives, by no means warrants the conclusion that virgins dedicated to the Lord by a vow were also free to marry if they chose. It is true that we learn nothing definite from the Old Testament with regard to this spiritual sacrificial service; but the absence of any distinct statements upon the subject by no means warrants our denying the fact. Even with regard to the spiritual service of the women at the tabernacle we have no precise information; and we should not have known anything about this institution, if the women themselves had not offered their mirrors in the time of Moses to make the holy laver, or if we had not the account of the violation of such women by the sons of Eli. In this respect, therefore, the remarks of Clericus, though too frequently disregarded, as very true: "It was not to be expected, as I have often observed, that so small a volume as the Old Testament should contain all the customs of the Hebrew, and a full account of all the things that were done among them. There are necessarily many things alluded to, therefore, which we do not fully understand, simply because they are not mentioned elsewhere."
John Gill
11:39 And it came to pass at the end of two months she returned to her father,.... For the request she made was not a pretence to make her escape out of his hands; but having done what she proposed to do, and the time fixed for it being come, she returned to her father's house, and delivered herself to him:
who did with her according to his vow which he had vowed: but what he did is a question, and which is not easily resolved; some think he really sacrificed her, through a mistaken sense of Lev 27:29 and which his action are accounted for through his living a military life, and in a distant part of the country, and at a time when idolatry had greatly prevailed in Israel, and to such a degree as it had not before, and no doubt that branch of it, sacrificing children to Molech; and Jephthah might think that though that was sinful, yet such a sacrifice might be acceptable to the Lord; and especially since his vow, as he thought, bound him to it; and how far the instance of Abraham offering up his son Isaac might encourage him to it, cannot be said: of this mind were Josephus (k), Jonathan Ben Uzziah the Targumist, and some other Jewish writers (l); and many of the ancient Christian fathers, and many modern authors of every name among Christians; and it has been thought that the story of Iphigenia, who Capellus (m) thinks is the same with Jepthigenia, that is, the daughter of Jephthah, and was slain by her father Agamemnon, having several circumstances in it similar to this, is taken from hence: and there is much such a case as this related (n) of Idomeneus, a king of the Cretians, who upon his return after the destruction of Troy, being in a tempest, vowed, should he be saved, that he would sacrifice the first he met with to the gods; and as it was his son he first met with, he sacrificed him; or, as others say, would have done it, but was prevented by the citizens, and who on this account drove him from his kingdom. But others are of opinion that what Jephthah did according to his vow was, that he shut up his daughter, and separated her from the company of men, and obliged her to live unmarried all her days, and therefore she is said to bewail her virginity. Kimchi and Ben Melech say, he built a house for her without the city, where she dwelt alone, and knew no man; and where her father supported her, and obliged her to live all her days; and Abarbinel thinks, that the Romanists from hence learnt to build their cloisters to put their nuns in; and so Ben Gersom interprets this vow of her being separated from men, and devoted to the service of God; and which is the sense of many Christian interpreters. Now though Jephthah had no such power over his daughter, as to oblige her to perpetual virginity, nor did his vow bind him to it; for persons devoted to the Lord were not obliged to abstain from marriage, nor have we any instances of a monastic life in those times, nor among the Jews at any time; yet as he did something not right, which he thought his vow obliged him to, one would be rather tempted to think, in charity to him, that of the two evils he did the least; for if she was put to death, it must be done either by the magistrates, or by the priests, or by Jephthah himself; neither of which is probable:
and she knew no man; never married, but lived and died a virgin: "and it was a custom in Israel"; the Targum adds,"that a man might not offer his son or his daughter for a burnt offering, as Jephthah the Gileadite did, and did not consult Phinehas the priest; for had he consulted Phinehas the priest, he would have redeemed her with a price;''so Jarchi, according to Lev 27:4 but each stood upon their honour, as the Jews say (o); Jephthah being a king would not go to Phinehas, and Phinehas being an high priest; and the son of an high priest, would not go to a plebeian; and so, between them both, the maiden was lost: but the custom refers to what follows.
(k) Antiqu l. 5. c. 7. sect. 10. (l) Bereshit Rabba, sect. 60, fol. 52. 3. Vajikra Rabba, sect. 37. fol. 176. 4. (m) De Voto Jephthae, sect. 12. (n) Alex. ab Alex. Genial. Dier. l. 3. c. 22. Servius in Virgil. Aeneid. l. 3. col. 693. in l. 11. col. 1634. (o) Bereshit Rabba & Vajikra, ut supra. (l)); Midrash Kohelet, fol. 81. 3.
John Wesley
11:39 Did with her - Jephthah's daughter was not sacrificed, but only devoted to perpetual virginity. This appears, From Judg 11:37-38, where we read, that she bewailed not her death, which had been the chief cause of lamentation, if that had been vowed, but her virginity: From this Judg 11:39, where, after he had said, that he did with her according to his vow; he adds, by way of declaration of the matter of that vow, and she knew no man. It is probably conceived, that the Greeks, who used to steal sacred histories, and turn them into fables, had from this history their relation of Iphigenia (which may be put for Jephtigenia) sacrificed by her father Agamemnon, which is described by many of the same circumstances wherewith this is accompanied.
11:4011:40: աւուրց յաւուրս. ժողովէին դստերք Իսրայէլի՝ ողբա՛լ զդուստրն Յեփթայեայ Գաղաադացւոյ չո՛րս աւուրս ՚ի տարւոջ։
40. սահմանուած օրերին, տարուայ մէջ չորս օր, Իսրայէլի աղջիկները հաւաքւում էին ողբալու գաղաադացի Յեփթայէի աղջկան:
40 Ու Իսրայէլի մէջ սովորութիւն եղաւ, որ ատեն ատեն Իսրայէլին աղջիկները երթան ու Գաղաադացի Յեփթայէին աղջկանը համար տարին չորս օր լան։
Եւ եղեւ ի կրօնս ի մէջ Իսրայելի [208]ողբալ զդուստրն Յեփթայեայ``. աւուրց յաւուրս ժողովէին դստերք Իսրայելի ողբալ զդուստրն Յեփթայեայ Գաղաադացւոյ չորս աւուրս ի տարւոջ:

11:40: աւուրց յաւուրս. ժողովէին դստերք Իսրայէլի՝ ողբա՛լ զդուստրն Յեփթայեայ Գաղաադացւոյ չո՛րս աւուրս ՚ի տարւոջ։
40. սահմանուած օրերին, տարուայ մէջ չորս օր, Իսրայէլի աղջիկները հաւաքւում էին ողբալու գաղաադացի Յեփթայէի աղջկան:
40 Ու Իսրայէլի մէջ սովորութիւն եղաւ, որ ատեն ատեն Իսրայէլին աղջիկները երթան ու Գաղաադացի Յեփթայէին աղջկանը համար տարին չորս օր լան։
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11:4011:40: что ежегодно дочери Израилевы ходили оплакивать дочь Иеффая Галаадитянина, четыре дня в году.
11:40 מִ mi מִן from יָּמִ֣ים׀ yyāmˈîm יֹום day יָמִ֗ימָה yāmˈîmā יֹום day תֵּלַ֨כְנָה֙ tēlˈaḵnā הלך walk בְּנֹ֣ות bᵊnˈôṯ בַּת daughter יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to תַנֹּ֕ות ṯannˈôṯ תנה recount לְ lᵊ לְ to בַת־ vaṯ- בַּת daughter יִפְתָּ֖ח yiftˌāḥ יִפְתָּח [judge] הַ ha הַ the גִּלְעָדִ֑י ggilʕāḏˈî גִּלְעָדִי Gileadite אַרְבַּ֥עַת ʔarbˌaʕaṯ אַרְבַּע four יָמִ֖ים yāmˌîm יֹום day בַּ ba בְּ in † הַ the שָּׁנָֽה׃ ס ššānˈā . s שָׁנָה year
11:40. ut post anni circulum conveniant in unum filiae Israhel et plangant filiam Iepthae Galaaditae diebus quattuorThat, from year to year, the daughters of Israel assemble together, and lament the daughter of Jephte the Galaadite, for four days.
40. that the daughters of Israel went yearly to celebrate the daughter of Jephthah the Gileadite four days in a year.
11:40. such that, after each year passes, the daughters of Israel convene as one, and they lament the daughter of Jephthah, the Gileadite, for four days.
11:40. [That] the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year.
That the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year:

11:40: что ежегодно дочери Израилевы ходили оплакивать дочь Иеффая Галаадитянина, четыре дня в году.
11:40
מִ mi מִן from
יָּמִ֣ים׀ yyāmˈîm יֹום day
יָמִ֗ימָה yāmˈîmā יֹום day
תֵּלַ֨כְנָה֙ tēlˈaḵnā הלך walk
בְּנֹ֣ות bᵊnˈôṯ בַּת daughter
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
תַנֹּ֕ות ṯannˈôṯ תנה recount
לְ lᵊ לְ to
בַת־ vaṯ- בַּת daughter
יִפְתָּ֖ח yiftˌāḥ יִפְתָּח [judge]
הַ ha הַ the
גִּלְעָדִ֑י ggilʕāḏˈî גִּלְעָדִי Gileadite
אַרְבַּ֥עַת ʔarbˌaʕaṯ אַרְבַּע four
יָמִ֖ים yāmˌîm יֹום day
בַּ ba בְּ in
הַ the
שָּׁנָֽה׃ ס ššānˈā . s שָׁנָה year
11:40. ut post anni circulum conveniant in unum filiae Israhel et plangant filiam Iepthae Galaaditae diebus quattuor
That, from year to year, the daughters of Israel assemble together, and lament the daughter of Jephte the Galaadite, for four days.
11:40. such that, after each year passes, the daughters of Israel convene as one, and they lament the daughter of Jephthah, the Gileadite, for four days.
11:40. [That] the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year.
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Adam Clarke: Commentary on the Bible - 1831
11:40: To lament the daughter of Jephthah - I am satisfied that this is not a correct translation of the original לתנות לבת יפתח lethannoth lebath yiphtach. Houbigant translates the whole verse thus: Sed iste mos apud Israel invaluit, ut virgines Israel, temporibus diversis, irent ad filiam Jepthe-ut eam quotannis dies quatuor consolarentur; "But this custom prevailed in Israel that the virgins of Israel went at different times, four days in the year, to the daughter of Jephthah, that they might comfort her." This verse also gives evidence that the daughter of Jephthah was not sacrificed: nor does it appear that the custom or statute referred to here lasted after the death of Jephthah's daughter.
The following is Dr. Hales' exposition of Jephthah's vow: - "When Jephthah went forth to battle against the Ammonites, he vowed a vow unto the Lord, and said, 'If thou wilt surely give the children of Ammon into my hand, then it shall be that whatsoever cometh out of the doors of my house to meet me, when I return in peace from the children of Ammon, shall either be the Lord's, or I will offer it up (for) a burnt-offering,' Jdg 11:30, Jdg 11:31. According to this rendering of the two conjunctions, ו vau in the last clause 'either,' 'or,'(which is justified by the Hebrew idiom thus, 'He that curseth his father and his mother,' Exo 21:17, is necessarily rendered disjunctively, 'His father or his mother,' by the Septuagint, Vulgate, Chaldee, and English, confirmed by Mat 15:4, the paucity of connecting particles in that language making it necessary that this conjunction should often be understood disjunctively), the vow consisted of two parts:
1. That what person soever met him should be the Lord's or be dedicated to his service; and,
2. That what beast soever met him, if clean, should be offered up for a burnt-offering unto the Lord.
"This rendering and this interpretation is warranted by the Levitical law about vows.
"The נדר neder, or vow, in general, included either persons, beasts, or things dedicated to the Lord for pious uses; which, if it was a simple vow, was redeemable at certain prices, if the person repented of his vow, and wished to commute it for money, according to the age or sex of the person, Lev 27:1-8 : this was a wise regulation to remedy rash vows. But if the vow was accompanied with חרם cherem, devotement, it was irredeemable, as in the following case, Lev 27:28.
"Notwithstanding, no devotement which a man shall devote unto the Lord, (either) of man, or beast, or of land of his own property, shall be sold or redeemed. Every thing devoted is most holy to the Lord.
"Here the three ו vaus in the original should necessarily be rendered disjunctively, or as the last actually is in our translation, because there are three distinct subjects of devotement to be applied to distinct uses, the man to be dedicated to the service of the Lord, as Samuel by his mother Hannah, Sa1 1:11; the cattle, if clean, such as oxen, sheep, goats, turtle-doves, or pigeons, to be sacrificed; and if unclean, as camels, horses, asses, to be employed for carrying burdens in the service of the tabernacle or temple; and the lands, to be sacred property.
"This law therefore expressly applied in its first branch to Jephthah's case, who had devoted his daughter to the Lord, or opened his mouth to the Lord, and therefore could not go back, as he declared in his grief at seeing his daughter and only child coming to meet him with timbrels and dances: she was, therefore necessarily devoted, but with her own consent to perpetual virginity in the service of the tabernacle, Jdg 11:36, Jdg 11:37; and such service was customary, for in the division of the spoils taken in the first Midianitish war, of the whole number of captive virgins the Lord's tribute was thirty-two persons, Numbers 31:15-40. This instance appears to be decisive of the nature of her devotement.
"Her father's extreme grief on the occasion and her requisition of a respite for two months to bewail her virginity, are both perfectly natural. Having no other issue, he could only look forward to the extinction of his name or family; and a state of celibacy, which is reproachful among women everywhere, was peculiarly so among the Israelites, and was therefore no ordinary sacrifice on her part; who, though she generously gave up, could not but regret the loss of, becoming 'a mother in Israel.' And he did with her according to his vow which he had vowed, and she knew no man, or remained a virgin, all her life, Jdg 11:34-39.
"There was also another case of devotement which was irredeemable, and follows the former, Lev 27:29. This case differs materially from the former.
"1. It is confined to Persons devoted, omitting beasts and lands.
2. It does not relate to private property, as in the foregoing. And,
3. The subject of it was to be utterly destroyed, instead of being most holy unto the Lord.
This law, therefore, related to aliens, or public enemies devoted to destruction either by God, the people, or by the magistrate. Of all these we have instances in Scripture.
"1. The Amalekites and Canaanites were devoted by God himself. Saul was, therefore, guilty of a breach of the law for sparing Agag the king of the Amalekites, as Samuel reproached him, Sa1 15:33 : 'And Samuel hewed Agag in pieces before the Lord;' not as a sacrifice, according to Voltaire, but as a criminal, whose sword had made many women childless. By this law the Midianitish women who had been spared in battle were slain, Num 31:14-17.
"2. In Mount Hor, when the Israelites were attacked by Arad, king of the southern Canaanites, who took some of them prisoners, they vowed a vow unto the Lord that they would utterly destroy the Canaanites and their cities, if the Lord should deliver them into their hand, which the Lord ratified; whence the place was called Hormah, because the vow was accompanied by cherem, or devotement to destruction, Num 21:1-3; and the vow was accomplished, Jdg 1:17.
"3. In the Philistine war Saul adjured the people, and cursed any one who should taste food till the evening. His own son Jonathan inadvertently ate a honey-comb, not knowing his father's oath, for which Saul sentenced him to die. But the people interposed, and rescued him for his public services; thus assuming the power of dispensing, in their collective capacity, with an unreasonable oath. This latter case, therefore, is utterly irrelative to Jephthah's vow, which did not regard a foreign enemy or a domestic transgressor devoted to destruction, but on the contrary was a vow of thanksgiving, and therefore properly came under the former case.
And that Jephthah could not possibly have sacrificed his daughter, (according to the vulgar opinion), may appear from the following considerations: -
"1. The sacrifice of children to Molech was an abomination to the Lord, of which in numberless passages he expresses his detestation, and it was prohibited by an express law, under pain of death, as a defilement of God's sanctuary, and a profanation of his holy name, Lev 20:2, Lev 20:3. Such a sacrifice, therefore, unto the Lord himself, must be a still higher abomination, and there is no precedent of any such under the law in the Old Testament.
"2. The case of Isaac before the law is irrelevant, for Isaac was not sacrificed, and it was only proposed for a trial of Abraham's faith.
"3. No father, merely by his own authority, could put an offending, much less an innocent, child to death upon any account, without the sentence of the magistrate, (Deu 21:18-21), and the consent of the people, as in Jonathan's case.
"4. The Mischna, or traditional law of the Jews is pointedly against it; ver. 212. 'If a Jew should devote his son or daughter, his man or maid servant, who are Hebrews, the devotement would be void, because no man can devote what is not his own, or whose life he has not the absolute disposal of.' These arguments appear to be decisive against the sacrifice; and that Jephthah could not have devoted his daughter to celibacy against her will is evident from the history, and from the high estimation in which she was always held by the daughters of Israel for her filial duty and her hapless fate, which they celebrated by a regular anniversary commemoration four days in the year; Jdg 11:40." - New Analysis of Chronology, vol. iii., p. 319.
The celebrated sacrifice of Iphigenia has been supposed by many learned men to be a fable founded on this account of Jephthah's daughter; and M. De Lavaur, Conference de la Fable avec l'Histoire Sainte, has thus traced the parallel: -
"The fable of Iphigenia, offered in sacrifice by Agamemnon her father, sung by so many poets, related after them by so many historians, and celebrated in the Greek and French theatres, has been acknowledged by all those who knew the sacred writings, and who have paid a particular attention to them, as a changed copy of the history of the daughter of Jephthah, offered in sacrifice by her father. Let us consider the several parts particularly, and begin with an exposition of the original, taken from the eleventh chapter of the book of Judges.
"The sacred historian informs us that Jephthah, the son of Gilead, was a great and valiant captain. The Israelites, against whom God was irritated, being forced to go to war with the Ammonites, (nearly about the time of the siege of Troy), assembled themselves together to oblige Jephthah to come to their succor, and chose him for their captain against the Ammonites. He accepted the command on conditions that, if God should give him the victory, they would acknowledge him for their prince. This they promised by oath; and all the people elected him in the city of Mizpeh, in the tribe of Judah. He first sent ambassadors to the king of the Ammonites to know the reason why he had committed so many acts of injustice, and so many ravages on the coast of Israel. The other made a pretext of some ancient damages his people had suffered by the primitive Israelites, to countenance the ravages he committed, and would not accord with the reasonable propositions made by the ambassadors of Jephthah. Having now supplicated the Lord and being filled with his Spirit, he marched against the Ammonites, and being zealously desirous to acquit himself nobly, and to ensure the success of so important a war, he made a vow to the Lord to offer in sacrifice or as a burnt-offering the first thing that should come out of the house to meet him at his return from victory.
"He then fought with and utterly discomfited the Ammonites; and returning victorious to his house, God so permitted it that his only daughter was the first who met him. Jephthah was struck with terror at the sight of her, and tearing his garments, he exclaimed, Alas! alas! my daughter, thou dost exceedingly trouble me; for I have opened my mouth against thee, unto the Lord, and I cannot go back. His daughter, full of courage and piety, understanding the purport of his vow, exhorted him to accomplish what he had vowed to the Lord, which to her would be exceedingly agreeable, seeing the Lord had avenged him of his and his country's enemies; desiring liberty only to go on the mountains with her companions, and to bewail the dishonor with which sterility was accompanied in Israel, because each hoped to see the Messiah born of his or her family. Jephthah could not deny her this request. She accordingly went, and at the end of two months returned, and put herself into the hands of her father, who did with her according to his vow.
"Several of the rabbins, and many very learned Christian expositors, believe that Jephthah's daughter was not really sacrificed, but that her virginity was consecrated to God, and that she separated from all connection with the world; which indeed seems to be implied in the sacred historian's account: And she knew no man. This was a kind of mysterious death, because it caused her to lose all hope of the glory of a posterity from which the Messiah might descend. From this originated the custom, observed afterwards in Israel, that on a certain season in the year the virgins assembled themselves on the mountains to bewail the daughter of Jephthah for the space of four days. Let us now consider the leading characters of the fable of Iphigenia. According to good chronological reckonings, the time of the one and of the other very nearly agree. The opinion that the name of Iphigenia is taken from the daughter of Jephthah, appears well founded; yea, the conformity is palpable. By a very inconsiderable change Iphigenia makes Iphthygenia, which signifies literally, the daughter of Jephthah. Agamemnon, who is described as a valiant warrior and admirable captain, was chosen by the Greeks for their prince and general against the Trojans, by the united consent of all Greece, assembled together at Aulis in Baeotia.
"As soon as he had accepted the command, he sent ambassadors to Priam, king of Troy, to demand satisfaction for the rape of Helen, of which the Greeks complained. The Trojans refusing to grant this, Agamemnon, to gain over to his side the gods, who appeared irritated against the Greeks and opposed to the success of their enterprise, after having sacrificed to them went to consult their interpreter, Chalchas, who declared that the gods, and particularly Diana, would not be appeased but by the sacrifice of Iphigenia, the daughter of Agamemnon.
"Cicero, in his Offices, says that Agamemnon, in order to engage the protection of the gods in his war against the Trojans, vowed to sacrifice to them the most beautiful of all that should be born in his kingdom; and as it was found that his daughter Iphigenia surpassed all the rest in beauty, he believed himself bound by his vow to sacrifice her. Cicero condemns this, rightly judging that it would have been a less evil to have falsified his vow than to have committed parricide. This account of Cicero renders the fable entirely conformable to the history.
"Agamemnon was at first struck with and troubled at this order, nevertheless consented to it: but he afterwards regretted the loss of his daughter. He is represented by the poets as deliberating, and being in doubt whether the gods could require such a parricide; but at last a sense of his duty and honor overcame his paternal affection, and his daughter, who had warmly exhorted him to fulfill his vow to the gods, was led to the altar amidst the lamentations of her companions; as Ovid and Euripides relate, see Met., lib. 13.
"Some authors have thought she really was sacrificed; but others, more humane, say she was caught up in a cloud by the gods, who, contented with the intended sacrifice, substituted a hind in her place, with which the sacrifice was completed. Dictys Cretensis says that this animal was substituted to save Iphigenia.
"The chronology of times so remote cannot, in many respects, but be uncertain. Both the Greeks and Romans grant that there was nothing else than fables before the first Olympiad, the beginning of which was at least four hundred and fifty years after the destruction of Troy, and two hundred and forty years after Solomon. As to the time of Solomon, nothing can be more certain than what is related in the sixth chapter of the first book of Kings, that from the going out of Egypt, under Moses, till the time in which he began to build the temple, was four hundred and eighty years.
"According to the common opinion, the taking of Troy is placed one hundred and eighty years before the reign of Solomon; but his reign preceded Homer three centuries, according to some learned men, and always at least one century by those who related it lowest. Indeed, there is much uncertainty in fixing the express time in which Homer flourished.
"Pausanias found so much difference concerning this in authors, that he was at a loss how to judge of it. However, it is sufficient for us that it was granted that Solomon was at least a century before Homer, who wrote more than two centuries after the taking of Troy and who is the most ancient historian of this famous siege."
Albert Barnes: Notes on the Bible - 1834
11:40: There is no allusion extant elsewhere to this annual lamentation of the untimely fate of Jephthah's daughter. But the poetical turn of the narrative suggests that it may be taken from some ancient song (compare the marginal note 4).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:40: yearly: Heb. from year to year
lament: or, to talk with, Jdg 5:11
four days: Kg1 9:25
John Gill
11:40 That the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite,.... Either the death of her, as some, or her virginity, as others; though the word (p) used may signify to talk and discourse with her, to hold a confabulation with her, and comfort her, as Kimchi and Ben Melech interpret it; to bring her some news, and tell her some diverting stories, to cheer and refresh her in her solitude. De Dieu observes, that the word signifies in the Arabic language to "praise", or speak in commendation of a person or thing; and indeed in this sense it seems to be used in this book, Judg 5:11, "they shall rehearse", that is, with praise and thanksgiving, "the righteous acts of the Lord"; and so the daughters of Israel went every year to the place where the daughter of Jephthah was, to speak in the praise of her, of her heroism, in so cheerfully submitting to her father's vow, and expressing such gratitude and joy at the same time for victory over the enemies of Israel; and this they did in her presence and while she lived, to keep up her spirits; or it may be, in some public place, and even after her death, in memory of her, and to celebrate her praise. Epiphanius says (q), that in his time, at Sebaste, formerly called Samaria, they deified the daughter of Jephthah, and kept a feast for her every year. The meeting of the daughters of Israel, so long as the custom lasted, which perhaps was only during the life of Jephthah's daughter, was four days in a year; but whether they were four days running, or once in a quarter of a year, is not certain; the latter seems most probable.
(p) "ad alloquendum", Pagninus, Montanus; "ut dissererent", Tigurine version; "ut colloquerentur", Vatablus; "ad confabulandum", Junius & Tremellius, Piscator. (q) Contr. Haeres. l. 2. Haeres. 55.
John Wesley
11:40 The daughter of Jephthah - It is really astonishing, that the general stream of commentators, should take it for granted, that Jephthah murdered his daughter! But, says Mr. Henry, "We do not find any law, usage or custom, in all the Old Testament, which doth in the least intimate, that a single life was any branch or article of religion." And do we find any law, usage or custom there, which doth in the least intimate, that cutting the throat of an only child, was any branch or article of religion? If only a dog had met Jephthah, would he have offered up that for a burnt - offering? No: because God had expressly forbidden this. And had he not expressly forbidden murder? But Mr. Poole thinks the story of Agamemnon's offering up Iphigenia took its rise from this. Probably it did. But then let it be observed, Iphigenia was not murdered. Tradition said, that Diana sent an hind in her stead, and took the maid to live in the woods with her.