Worthy.Bible » STRONG » Judges » Chapter 11 » Verse 39

Judges 11:39 King James Version with Strong's Concordance (STRONG)

39 And it came to pass at the end H7093 of two H8147 months, H2320 that she returned H7725 unto her father, H1 who did H6213 with her according to his vow H5088 which he had vowed: H5087 and she knew H3045 no man. H376 And it was a custom H2706 in Israel, H3478

Cross Reference

Judges 11:31 STRONG

Then it shall be, that whatsoever H3318 cometh forth H3318 of the doors H1817 of my house H1004 to meet H7125 me, when I return H7725 in peace H7965 from the children H1121 of Ammon, H5983 shall surely be the LORD'S, H3068 and I will offer it up H5927 for a burnt offering. H5930

Leviticus 27:28-29 STRONG

Notwithstanding no devoted thing, H2764 that a man H376 shall devote H2763 unto the LORD H3068 of all that he hath, both of man H120 and beast, H929 and of the field H7704 of his possession, H272 shall be sold H4376 or redeemed: H1350 every devoted thing H2764 is most H6944 holy H6944 unto the LORD. H3068 None devoted, H2764 which shall be H3808 devoted H2763 of men, H120 shall be redeemed; H6299 but shall surely H4191 be put to death. H4191

Deuteronomy 12:31 STRONG

Thou shalt not do H6213 so unto the LORD H3068 thy God: H430 for every abomination H8441 to the LORD, H3068 which he hateth, H8130 have they done H6213 unto their gods; H430 for even their sons H1121 and their daughters H1323 they have burnt H8313 in the fire H784 to their gods. H430

1 Samuel 1:11 STRONG

And she vowed H5087 a vow, H5088 and said, H559 O LORD H3068 of hosts, H6635 if thou wilt indeed H7200 look H7200 on the affliction H6040 of thine handmaid, H519 and remember H2142 me, and not forget H7911 thine handmaid, H519 but wilt give H5414 unto thine handmaid H519 a man H582 child, H2233 then I will give H5414 him unto the LORD H3068 all the days H3117 of his life, H2416 and there shall no razor H4177 come H5927 upon his head. H7218

1 Samuel 1:22 STRONG

But Hannah H2584 went not up; H5927 for she said H559 unto her husband, H376 I will not go up until the child H5288 be weaned, H1580 and then I will bring H935 him, that he may appear H7200 before H6440 the LORD, H3068 and there abide H3427 for H5704 ever. H5769

1 Samuel 1:24 STRONG

And when she had weaned H1580 him, she took him up H5927 with her, with three H7969 bullocks, H6499 and one H259 ephah H374 of flour, H7058 and a bottle H5035 of wine, H3196 and brought H935 him unto the house H1004 of the LORD H3068 in Shiloh: H7887 and the child H5288 was young. H5288

1 Samuel 1:28 STRONG

Therefore also I have lent H7592 him to the LORD; H3068 as long as he liveth H3117 he shall be lent H7592 to the LORD. H3068 And he worshipped H7812 the LORD H3068 there.

1 Samuel 2:18 STRONG

But Samuel H8050 ministered H8334 before H6440 the LORD, H3068 being a child, H5288 girded H2296 with a linen H906 ephod. H646

Isaiah 66:3 STRONG

He that killeth H7819 an ox H7794 is as if he slew H5221 a man; H376 he that sacrificeth H2076 a lamb, H7716 as if he cut off H6202 a dog's H3611 neck; H6202 he that offereth H5927 an oblation, H4503 as if he offered swine's H2386 blood; H1818 he that burneth H2142 incense, H3828 as if he blessed H1288 an idol. H205 Yea, they have chosen H977 their own ways, H1870 and their soul H5315 delighteth H2654 in their abominations. H8251

Commentary on Judges 11 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 11

Jud 11:1-3. Jephthah.

1. 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 (1Ch 7:14, 17).

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.

3. Jephthah … dwelt in the land of Tob—on the north of Gilead, beyond the frontier of the Hebrew territories (2Sa 10:6, 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.

Jud 11:4-11. The Gileadites Covenant with Jephthah.

4. 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 Jud 10:17. The Ammonites seem to have invaded the country, and active hostilities were inevitable.

5, 6. 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.

7-9. 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.

10, 11. 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.

Jud 11:12-28. His Embassy to the King of Ammon.

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 (De 20:10-18).

13. the king of Ammon …, Because Israel took away my land—(See on De 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 [Jud 11:21]; secondly, the Israelites had now, by a lapse of three hundred years of undisputed possession, established a prescriptive right to the occupation [Jud 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 [Jud 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 [Jud 11:27].

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.

Jud 11:29-31. His Vow.

29, 30. 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 Le 27:28).

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.

Jud 11:32, 33. He Overcomes the Ammonites.

32. 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.

34-40. 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 (1Sa 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.