Israel's Apostasy and Jephthah's Tragic Deliverance
Judges 10:6-11:40
Jud.10.6 - Details
Original Text
Morphology
- ויספו: VERB,qal,perf,3,pl
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- לעשות: VERB,qal,inf
- הרע: ADJ,m,sg,def
- בעיני: PREP+NOUN,f,pl,abs
- יהוה: NOUN,prop,m,sg,abs
- ויעבדו: VERB,qal,imperfect,3,m,pl
- את: PRT,acc
- הבעלים: NOUN,m,pl,def
- ואת: CONJ
- העשתרות: NOUN,f,pl,def
- ואת: CONJ
- אלהי: NOUN,m,sg,cons
- ארם: NOUN,m,sg,abs
- ואת: CONJ
- אלהי: NOUN,m,sg,cons
- צידון: NOUN,m,sg,abs
- ואת: CONJ
- אלהי: NOUN,m,sg,cons
- מואב: NOUN,m,sg,prop
- ואת: CONJ
- אלהי: NOUN,m,sg,cons
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
- ואת: CONJ
- אלהי: NOUN,m,sg,cons
- פלשתים: NOUN,m,pl,cstr
- ויעזבו: VERB,qal,wayyiqtol,3,m,pl
- את: PRT,acc
- יהוה: NOUN,prop,m,sg,abs
- ולא: CONJ
- עבדוהו: VERB,qal,impf,3,m,pl
Parallels
- Judges 2:11-13 (verbal): Almost identical recurrence of the Deuteronomistic formula: 'the people of Israel did evil in the sight of the LORD' and served Baals and Ashtaroth, explicitly noting they forsook the LORD — close verbal and structural parallel.
- Judges 3:7 (verbal): Same recurring judgment formula ('did evil in the sight of the LORD') and immediate attribution to idolatry (serving Baals and the sacred poles/groves), reflecting the cycle of apostasy in Judges.
- 2 Kings 17:7-12 (thematic): Narrative summary of Israel's fall: they sinned against the LORD by serving foreign gods and following the customs of surrounding nations — thematically parallels Judges' list of foreign deities and abandonment of YHWH.
- Jeremiah 2:11-13 (thematic): Prophetic critique of Israel's exchange of the true God for other gods ('Has a nation changed its gods?... they exchanged the living God for idols'), echoing the theme of abandoning YHWH for foreign deities and the consequences of that apostasy.
Alternative generated candidates
- The Israelites again did what was evil in the sight of the LORD; they served the Baals and the Ashtaroth, and the gods of Aram, the gods of Sidon, the gods of Moab, the gods of the Ammonites, and the gods of the Philistines. They forsook the LORD and did not serve him.
- And the children of Israel again did what was evil in the sight of the LORD; they served the Baals, the Ashtaroth, and the gods of Aram, the gods of Sidon, the gods of Moab, the gods of the children of Ammon, and the gods of the Philistines; and they forsook the LORD and did not serve him.
Jud.10.7 - Details
Original Text
Morphology
- ויחר: VERB,qal,imf,3,m,sg
- אף: ADV
- יהוה: NOUN,prop,m,sg,abs
- בישראל: NOUN,m,sg,abs
- וימכרם: VERB,qal,perf,3,m,sg+PRON,3,m,pl
- ביד: PREP+NOUN,f,sg,abs
- פלשתים: NOUN,m,pl,cstr
- וביד: CONJ+PREP+NOUN,m,sg,abs
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
Parallels
- Judges 2:14 (verbal): Uses the same formula — 'the anger of the LORD was hot against Israel' and God 'sold them into the hands' of surrounding enemies; a direct verbal parallel and part of the book’s cyclical pattern.
- Judges 3:8 (verbal): Another instance of the refrain 'the anger of the LORD was hot against Israel; and he sold them into the hand of...' ( here into the hand of Cushan‑Rishathaim ), repeating the same theological motif.
- Judges 4:2 (verbal): Similar wording: Israel sins, the LORD's wrath results in their being 'sold into the hand of Jabin king of Canaan' — another episode in the recurring deliverance-by-enemy pattern.
- Psalm 106:40–41 (verbal): Psalmic retelling of Israel’s history: 'the wrath of the LORD was kindled... he gave them into the hand of the nations,' echoing the language and theological idea of God handing Israel over to enemies.
- 2 Kings 17:20 (thematic): Describes God’s anger against Israel leading to their removal and subjugation by foreign powers (Assyria); thematically parallels Judges’ account of divine wrath resulting in defeat and exile.
Alternative generated candidates
- The anger of the LORD burned against Israel, and he sold them into the hand of the Philistines and into the hand of the Ammonites.
- Then the anger of the LORD was kindled against Israel, and he sold them into the hand of the Philistines and into the hand of the children of Ammon.
Jud.10.8 - Details
Original Text
Morphology
- וירעצו: VERB,qal,wayyiqtol,3,m,pl
- וירצצו: VERB,qal,wayyiqtol,3,m,pl
- את: PRT,acc
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- בשנה: PREP+NOUN,f,sg,abs
- ההיא: DEM,f,sg
- שמנה: NUM,card,f,pl,abs
- עשרה: NUM,card,m,pl
- שנה: NOUN,f,sg,abs
- את: PRT,acc
- כל: DET
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- אשר: PRON,rel
- בעבר: PREP+NOUN,m,sg,abs
- הירדן: NOUN,m,sg,def
- בארץ: PREP+NOUN,f,sg,def
- האמרי: NOUN,m,sg,def
- אשר: PRON,rel
- בגלעד: PREP+NOUN,m,sg,abs
Parallels
- Judges 3:8 (verbal): Uses the language of God 'selling' Israel into the hand of enemies—same motif of divine judgment and subjection to foreign rulers.
- Judges 3:14 (verbal): Reports Israel serving under Eglon 'eighteen years'—a direct parallel in duration and the experience of prolonged oppression.
- Judges 13:1 (thematic): Describes Israel delivered into the hands of the Philistines as punishment—same theme of Philistine oppression driving the cycle of Judges.
- Judges 2:14-15 (verbal): Summarizes the recurring pattern: Yahweh's anger leads to Israel being given into the hands of plunderers/enemies—background formula for the period of oppression.
- Deuteronomy 28:25 (allusion): Part of the covenant curses: Yahweh gives the people into the hand of their enemies—provides the theological framework for such episodes of national subjugation.
Alternative generated candidates
- They oppressed and crushed the Israelites in that time eighteen years — all the Israelites who were beyond the Jordan, in the land of the Amorites who are in Gilead.
- They oppressed and crushed the people of Israel in that time eighteen years: all the people of Israel who were beyond the Jordan, in the land of the Amorites that is in Gilead.
Jud.10.9 - Details
Original Text
Morphology
- ויעברו: VERB,qal,perf,3,m,pl
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
- את: PRT,acc
- הירדן: NOUN,m,sg,def
- להלחם: VERB,hitp,inf
- גם: ADV
- ביהודה: PREP+NOUN,m,sg,abs
- ובבנימין: CONJ+PREP+NOUN,m,sg,abs
- ובבית: CONJ+PREP+NOUN,m,sg,const
- אפרים: NOUN,m,sg,abs
- ותצר: VERB,qal,impf,3,f,sg
- לישראל: PREP+NOUN,m,sg,abs
- מאד: ADV
Parallels
- Judges 11:12-28 (thematic): Jephthah's negotiations and subsequent war with the Ammonites: another extended episode of Ammonite aggression and dispute over territory east of the Jordan, echoing Ammon as recurring enemies of Israel.
- 2 Samuel 10:6-8 (thematic): Ammonites wage war against Israel (and hire Aramean allies) — parallels the motif of Ammonite military incursions against Israelite tribes.
- Numbers 21:21-35 (structural): Accounts of battles with nations east of the Jordan (Sihon/Amorites) over territory and crossings of the Jordan — similar structural motif of trans‑Jordan warfare and contest for land.
- Judges 3:8 (thematic): God delivers Israel into the hand of enemies and Israel is severely oppressed; parallels the depiction here that 'Israel was greatly distressed' under enemy attack.
Alternative generated candidates
- Then the Ammonites crossed the Jordan to fight also against Judah and Benjamin and the house of Ephraim; so the Israelites were greatly distressed.
- The children of Ammon crossed the Jordan to fight also against Judah and against Benjamin and against the house of Ephraim; and Israel was greatly distressed.
Jud.10.10 - Details
Original Text
Morphology
- ויזעקו: VERB,qal,impf,3,m,pl
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- אל: NEG
- יהוה: NOUN,prop,m,sg,abs
- לאמר: INF,qal,infc
- חטאנו: VERB,qal,perf,1,m,pl
- לך: PRON,2,m,sg
- וכי: CONJ
- עזבנו: VERB,qal,perf,1,c,pl
- את: PRT,acc
- אלהינו: NOUN,m,pl,abs,poss:1,pl
- ונעבד: VERB,qal,perf,1,c,pl
- את: PRT,acc
- הבעלים: NOUN,m,pl,def
Parallels
- Judg.2:11-13 (verbal): Directly parallels the language and theme: Israel did evil, forsook the LORD and served the Baals — the same pattern and wording recur.
- 1 Sam.7:6 (verbal): The people put away foreign gods, fasted and 'cried unto the LORD' for help — a similar communal repentance and cry for deliverance after idolatry.
- Ps.106:28 (verbal): Psalm recounts Israel 'joining themselves to Baal,' echoing the charge in Judges that they 'served the Baalim' and thereby sinned against God.
- Hos.14:1 (thematic): A call to 'return, O Israel' because of sin — thematically parallels the confession 'we have sinned... we have forsaken our God' and the call to repentance.
- 2 Chron.15:12-15 (thematic): Describes a communal renunciation of idols and covenantal renewal under Asa — parallels Israel's recognition of idolatry and the needed turning back to the LORD.
Alternative generated candidates
- The Israelites cried to the LORD and said, “We have sinned against you, for we have forsaken our God and have served the Baals.”
- Then the children of Israel cried to the LORD, saying, "We have sinned against you; for we have forsaken our God and have served the Baals."
Jud.10.11 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אל: NEG
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- הלא: PART
- ממצרים: PREP+NOUN,m,pl,abs
- ומן: CONJ+PREP
- האמרי: NOUN,m,sg,def
- ומן: CONJ+PREP
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
- ומן: CONJ+PREP
- פלשתים: NOUN,m,pl,cstr
Parallels
- Exodus 3:8 (verbal): God’s promise to bring Israel out of Egypt into a land of the Canaanite/Amorite peoples echoes the deliverance-from-Egypt and conquest-from-Amorites language found in Judges 10:11.
- Exodus 14:30 (verbal): Narrates the LORD’s concrete deliverance of Israel from the Egyptians at the Red Sea — a direct precedent for God’s reminder that he rescued Israel from Egypt.
- 1 Samuel 12:9-11 (thematic): Samuel rhetorically recalls how the LORD raised up deliverers and saved Israel from various enemies, using the same pattern of reminding Israel of past rescues to rebuke them.
- Judges 2:18 (thematic): Summarizes the recurring pattern of the LORD raising judges and delivering Israel from their enemies — the broader theological context for the complaint/reminder in Judges 10:11.
Alternative generated candidates
- And the LORD said to the Israelites, “Did I not deliver you from Egypt and from the Amorite and from the Ammonite and from the Philistine?”
- And the LORD said to the children of Israel, "Did I not deliver you from the Egyptians and from the Amorites and from the children of Ammon and from the Philistines?
Jud.10.12 - Details
Original Text
Morphology
- וצידונים: NOUN,m,pl,abs
- ועמלק: CONJ+NOUN,prop,m,sg,abs
- ומעון: NOUN,m,sg,abs
- לחצו: VERB,qal,perf,3,m,pl
- אתכם: PRT+PRON,2,m,pl
- ותצעקו: VERB,qal,impf,2,m,pl
- אלי: PREP+PRON,1,sg
- ואושיעה: VERB,qal,impf,1,_,sg
- אתכם: PRT+PRON,2,m,pl
- מידם: PREP
Parallels
- Judges 3:9 (verbal): Same deliverance formula: 'when the children of Israel cried unto the LORD, the LORD raised up a deliverer' — links oppression, crying out, and God’s sending a savior.
- Judges 6:6–7 (verbal): Narrates Israel's subjection to Midian, their crying out, and the pattern of God hearing and responding — parallels the cycle of oppression and deliverance in Judges 10:12.
- Exodus 3:7 (thematic): God observes Israel’s affliction and says, 'I have surely seen... I have heard their cry' — a broader theme of God hearing Israel’s complaint and intent to deliver.
- Psalm 107:6 (verbal): Uses near-identical language: 'Then they cried unto the LORD in their trouble, and he delivered them out of their distresses,' echoing the cry-and-deliver motif of Judges 10:12.
Alternative generated candidates
- “The Sidonians and the Amalekites and Maon pressed upon you; and you cried to me, and I delivered you out of their hand.”
- And the Sidonians and the Amalekites and the Maonites pressed you, and you cried to me, and I delivered you from them.
Jud.10.13 - Details
Original Text
Morphology
- ואתם: CONJ+PRON,2,pl
- עזבתם: VERB,qal,perf,2,m,pl
- אותי: PRON,1,sg,acc
- ותעבדו: VERB,qal,impf,2,m,pl
- אלהים: NOUN,m,pl,abs
- אחרים: ADJ,m,pl,abs
- לכן: ADV
- לא: PART_NEG
- אוסיף: VERB,qal,imf,1,c,sg
- להושיע: VERB,hiph,inf,-,-,-,abs
- אתכם: PRT+PRON,2,m,pl
Parallels
- Judges 2:12-14 (verbal): Same pattern in Judges: Israel 'forsook the LORD and served Baals,' provoking God's anger and leading to punishment—close verbal and structural parallel within the book.
- Jeremiah 2:13 (verbal): Accuses Israel of abandoning God ('they have forsaken me') in favor of futile idols ('the fountain of living waters'), echoing the language of forsaking and idolatry.
- Hosea 4:6 (thematic): God's warning that the people's rejection leads to divine abandonment ('I will reject you'), thematically matching the consequence in Judges 10:13 that God will no longer save them.
- Deuteronomy 32:15-20 (allusion): The Song of Moses describes Israel's turning from God and God's response (hiding his face/withdrawing help), an overarching covenant-theological background to Judges' formula that God will not save those who forsake him.
Alternative generated candidates
- “Yet you have forsaken me and have served other gods; therefore I will no more save you.”
- Yet you have forsaken me and served other gods; therefore I will no more save you.
Jud.10.14 - Details
Original Text
Morphology
- לכו: VERB,qal,imp,2,m,pl
- וזעקו: CONJ+VERB,qal,imp,2,m,pl
- אל: NEG
- האלהים: NOUN,m,sg,def
- אשר: PRON,rel
- בחרתם: VERB,qal,perf,2,m,pl
- בם: PREP+PRON,3,m,pl
- המה: PRON,3,m,pl
- יושיעו: VERB,qal,impf,3,m,pl
- לכם: PREP,2,m,pl
- בעת: PREP+NOUN,f,sg,abs
- צרתכם: NOUN,f,sg,abs+PRON,2,m,pl
Parallels
- Judg.2.11-15 (structural): Early Judges summary: Israel forsook YHWH, served Baals/Ashtaroth, and were delivered into enemies’ hands—same pattern of idolatry leading to crisis and a divine rebuke about relying on false gods.
- 1 Kgs.18.21 (thematic): Elijah confronts Israel to choose between YHWH and Baal—both verses press the issue of choosing gods and expose the folly of trusting idols in time of trouble.
- Ps.115.4-8 (thematic): Contrast between living God and impotent idols: carved images cannot speak or save—supports the ironic challenge in Judges to ‘cry to the gods you have chosen.’
- Jer.2.11-13 (allusion): Jeremiah accuses Israel of exchanging the true God for worthless substitutes (including the image of forsaking springs for broken cisterns), echoing the futility of calling on chosen false gods in distress.
Alternative generated candidates
- “Go and cry to the gods whom you have chosen; let them save you in your time of distress.”
- Go and cry out to the gods whom you have chosen; let them save you in the time of your distress."
Jud.10.15 - Details
Original Text
Morphology
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- אל: NEG
- יהוה: NOUN,prop,m,sg,abs
- חטאנו: VERB,qal,perf,1,m,pl
- עשה: VERB,qal,perf,3,m,sg
- אתה: PRON,2,m,sg
- לנו: PREP+PRON,1,pl
- ככל: PREP
- הטוב: ADJ,m,sg,def
- בעיניך: PREP+NOUN,f,pl,const,2,ms
- אך: PART
- הצילנו: VERB,hif,impv,2,m,sg+OBJ,1,pl
- נא: PART
- היום: NOUN,m,sg,def
- הזה: DEM,m,sg
Parallels
- 1 Samuel 7:6-9 (verbal): The Israelites openly confess "we have sinned" and cry to the LORD for deliverance; like Judg 10:15 this pairs communal repentance with an immediate plea for rescue.
- Jeremiah 14:7-9 (verbal): Acknowledges national sin—"our iniquities testify against us"—and implores God to act for his own name and to spare/restore them, closely mirroring the confession-plus-plea of Judg 10:15.
- Psalm 79:9 (thematic): A communal lament that asks God to "help us... deliver us, and atone for our sins, for your name's sake," reflecting the paired themes of confession and urgent request for deliverance found in Judg 10:15.
- Nehemiah 1:6-7 (structural): Nehemiah's corporate confession—"we have acted very corruptly"—and appeal for God's favor on behalf of the people resembles Judges 10:15's communal admission of sin and petition for immediate salvation.
Alternative generated candidates
- The Israelites said to the LORD, “We have sinned; do to us whatever seems good to you; only save us now, we pray.”
- And the children of Israel said to the LORD, "We have sinned; do to us whatever seems good to you; only deliver us this day."
Jud.10.16 - Details
Original Text
Morphology
- ויסירו: VERB,hiphil,impf,3,pl
- את: PRT,acc
- אלהי: NOUN,m,sg,cons
- הנכר: ADJ,m,sg,abs
- מקרבם: PREP+NOUN,m,sg,abs+3,pl
- ויעבדו: VERB,qal,imperfect,3,m,pl
- את: PRT,acc
- יהוה: NOUN,prop,m,sg,abs
- ותקצר: VERB,qal,impf,3,fs
- נפשו: NOUN,f,sg,abs+PRON,3,m,sg
- בעמל: PREP+NOUN,m,sg,abs
- ישראל: NOUN,m,sg,abs
Parallels
- 1 Samuel 7:3-4 (verbal): Samuel commands Israel to put away foreign gods and serve the LORD only — closely parallels the verb and reform impulse of Judges 10:16.
- 2 Chronicles 15:8 (verbal): Asa and the people remove foreign altars and enter a covenant to seek the LORD, a cultic/lexical parallel to taking away foreign gods and serving Yahweh.
- Judges 2:11-19 (structural): The cycle of Israel's apostasy, oppression, crying out, and deliverance provides the narrative pattern that frames Judges 10:16 (repentance and God’s response).
- Psalm 78:37-39 (thematic): Psalm recounts Israel's repeated sin and portrays God’s compassion and reluctance to destroy them — thematically parallels the depiction of God’s emotional response (his soul grieved) over Israel’s plight.
Alternative generated candidates
- So they put away the foreign gods from among them and served the LORD; and his heart was moved with pity over the misery of Israel.
- So they put away the foreign gods from among them and served the LORD; and his soul was grieved because of the misery of Israel.
Jud.10.17 - Details
Original Text
Morphology
- ויצעקו: VERB,qal,impf,3,m,pl
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
- ויחנו: VERB,qal,impf,3,m,pl
- בגלעד: PREP+NOUN,m,sg,abs
- ויאספו: VERB,qal,impf,3,m,pl
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- ויחנו: VERB,qal,impf,3,m,pl
- במצפה: PREP+NOUN,m,sg,abs
Parallels
- 1 Samuel 11:1-11 (thematic): Ammonites besiege Jabesh‑Gilead and the people of Israel are summoned and muster to relieve the city—parallel theme of Ammonite aggression in Gilead and Israel’s mobilization.
- 1 Samuel 7:5-6 (verbal): Israel assembles at Mizpah to seek the LORD and confront the enemy; shares the same place-name (Mizpah) and the motif of the people gathering there.
- Judges 20:1-11 (structural): All Israel gathers at Mizpah to deliberate and go to war (the Benjamin episode); closely parallels the structural motif of assembly at Mizpah for a national crisis.
- Judges 11:1-11 (thematic): Jephthah’s negotiation and subsequent war with the Ammonites over Gilead highlights the recurring conflict between Israel and Ammon centered on the Gilead region.
- 2 Samuel 10:6-8 (thematic): Passage describing Ammonite/Syrian military action and Israelite responses—another instance of Ammonite hostility prompting regional encampments and military mobilization.
Alternative generated candidates
- The Ammonites assembled and encamped in Gilead; and the Israelites gathered and encamped at Mizpah.
- Then the children of Ammon encamped and pitched in Gilead; and the children of Israel assembled and encamped at Mizpah.
Jud.10.18 - Details
Original Text
Morphology
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- העם: NOUN,m,sg,def
- שרי: NOUN,m,pl,cs
- גלעד: NOUN,m,sg,abs
- איש: NOUN,m,sg,abs
- אל: NEG
- רעהו: NOUN,m,sg,abs+3ms
- מי: PRON,interr,sg
- האיש: NOUN,m,sg,def
- אשר: PRON,rel
- יחל: VERB,qal,impf,3,m,sg
- להלחם: VERB,hitp,inf
- בבני: PREP+NOUN,m,pl,const
- עמון: NOUN,m,sg,abs
- יהיה: VERB,qal,impf,3,m,sg
- לראש: PREP+NOUN,m,sg,abs
- לכל: PREP
- ישבי: NOUN,m,pl,cons
- גלעד: NOUN,m,sg,abs
Parallels
- Judg.11.6 (verbal): The elders of Gilead explicitly invite Jephthah to be their captain to fight the children of Ammon—language and occasion closely parallel the call for a head to lead Gilead.
- Judg.11.11 (quotation): The elders repeat the invitation to Jephthah to become their leader/head for the conflict with Ammon, echoing the same formulation as Judg 10:18.
- Judg.4.6-10 (thematic): Deborah summons Barak to lead Israel against Sisera; like 10:18 this passage shows local leaders calling a military commander in a time of crisis.
- 1 Sam.11.7-11 (thematic): Saul rallies Israel and leads them against the Ammonites; the episode parallels the communal selection/recognition of a military leader to confront the Ammonite threat.
- Judg.9.2 (structural): The people (Shechem) propose and install a single leader (Abimelech) over them—a structural parallel in the communal process of selecting a ruler or head.
Alternative generated candidates
- The people and the leaders of Gilead said to one another, “Who is the man that will begin to fight against the Ammonites? He shall be head over all the inhabitants of Gilead.”
- And the people—the princes of Gilead—said to one another, "Who is the man who will begin to fight the children of Ammon? He shall be head over all who live in Gilead."
Jud.11.1 - Details
Original Text
Morphology
- ויפתח: VERB,qal,impf,3,m,sg
- הגלעדי: ADJ,m,sg,def
- היה: VERB,qal,perf,3,m,sg
- גבור: NOUN,m,sg,abs
- חיל: NOUN,m,sg,abs
- והוא: CONJ+PRON,3,m,sg
- בן: NOUN,m,sg,abs
- אשה: NOUN,f,sg,abs
- זונה: NOUN,f,sg,abs
- ויולד: VERB,niphal,impf,3,m,sg
- גלעד: NOUN,m,sg,abs
- את: PRT,acc
- יפתח: VERB,qal,impf,3,m,sg
Parallels
- Judg.6.12 (verbal): Uses the identical epithet גבור חיל (“mighty man of valor”) applied to Gideon — a recurring formula for unexpected local leaders raised as military deliverers.
- 2 Sam.23.8 (verbal): Part of the same semantic field of gibbor/gibborim (“mighty man(s) of valor”); compares Jephthah’s lone epithet with the later lists of David’s heroic warriors.
- Josh.2.1 (thematic): Introduces Rahab explicitly as a harlot; thematically parallels the motif of a prostitute figure connected to Israelite history and lineage (cf. “son of a harlot” in Jephthah’s description).
- Josh.6.25 (thematic): Rahab is spared and incorporated into Israel, later becoming an ancestor in Israel’s line — parallels the ambiguous social status in Judges 11:1 and the theme of outsiders/prostitutes being integrated into Israel’s story.
- 1 Sam.16.11-13 (thematic): David’s selection from humble, unexpected origins exemplifies the biblical theme of leaders raised from low or marginalized backgrounds, similar to Jephthah’s rise despite his stigmatized birth.
Alternative generated candidates
- Now Jephthah the Gileadite was a mighty man of valor; he was the son of a harlot, and Gilead fathered Jephthah.
- Now Jephthah the Gileadite was a mighty man of valor; he was the son of a prostitute, and Gilead was the father of Jephthah.
Jud.11.2 - Details
Original Text
Morphology
- ותלד: VERB,qal,perf,3,f,sg
- אשת: NOUN,f,sg,cns
- גלעד: NOUN,m,sg,abs
- לו: PRON,3,m,sg
- בנים: NOUN,m,pl,abs
- ויגדלו: VERB,qal,imperfect,3,m,pl
- בני: NOUN,m,pl,construct
- האשה: NOUN,f,sg,def
- ויגרשו: VERB,qal,perf,3,m,pl
- את: PRT,acc
- יפתח: VERB,qal,impf,3,m,sg
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- לו: PRON,3,m,sg
- לא: PART_NEG
- תנחל: VERB,qal,impf,2,m,sg
- בבית: PREP+NOUN,m,sg,def
- אבינו: NOUN,m,sg,abs,prsuf1pl
- כי: CONJ
- בן: NOUN,m,sg,abs
- אשה: NOUN,f,sg,abs
- אחרת: ADJ,f,sg,abs
- אתה: PRON,2,m,sg
Parallels
- Genesis 37:4-28 (thematic): Joseph is rejected and expelled by his brothers (partly because he is son of a different mother), echoing the motif of sibling-driven exile and familial rivalry over status and inheritance.
- Genesis 21:10-14 (verbal): Sarah demands that Hagar and Ishmael be cast out so that Ishmael 'shall not be heir with my son,' paralleling the language and concern in Judg 11:2 about exclusion from the father's house and inheritance.
- Deuteronomy 21:15-17 (structural): Legal treatment of inheritance when a man has two wives — the rights of the firstborn and resolution of disputes between sons of different mothers — provides a legal backdrop to the dispute in Judg 11:2.
- Exodus 2:15-22 (thematic): Moses is driven into exile and lives as an outsider before being raised up to leadership; parallels the motif of a marginalized/expelled figure (Jephthah) who later becomes a deliverer.
Alternative generated candidates
- Gilead’s wife bore sons; and they grew up. And they drove Jephthah out and said to him, “You shall have no inheritance in our father’s house, for you are the son of another woman.”
- And Gilead's wife bore him sons; and when they grew up, they drove Jephthah away, saying to him, "You shall have no inheritance in our father's house, for you are the son of another woman."
Jud.11.3 - Details
Original Text
Morphology
- ויברח: VERB,qal,impf,3,m,sg
- יפתח: VERB,qal,impf,3,m,sg
- מפני: PREP
- אחיו: NOUN,3,m,sg,abs
- וישב: VERB,qal,perf,3,m,sg
- בארץ: PREP+NOUN,f,sg,def
- טוב: ADJ,m,pl,abs
- ויתלקטו: VERB,hitp,perf,3,m,pl
- אל: NEG
- יפתח: VERB,qal,impf,3,m,sg
- אנשים: NOUN,m,pl,abs
- ריקים: ADJ,m,pl,abs
- ויצאו: VERB,qal,impf,3,m,pl
- עמו: PREP+PRON,3,m,sg
Parallels
- 1 Samuel 22:1-2 (verbal): David flees (to the cave of Adullam) and 'everyone that was in distress, and everyone that was in debt, and everyone that was discontented' gathers to him—direct parallel in motif and language of outcasts/ distressed men collecting around an exiled leader.
- Exodus 2:15 (thematic): Moses 'fled from the face of Pharaoh, and dwelt in the land of Midian'—the theme of a man driven from his people who takes refuge in another land mirrors Jephthah's flight to the land of Tob.
- 1 Samuel 2:12 (verbal): The phrase 'sons of Belial' (worthless/evil men) echoes Judges 11:3's description of 'men empty/vain' (Heb. anashim reqim) who attach themselves to a leader; both texts characterize a band of unrighteous or disorderly followers.
- Judges 6:15-16 (thematic): Gideon's initial low status and unexpected rise—'I am the least in my father's house' yet called to leadership—parallels the judge-pattern whereby marginalized figures become military leaders and gather followers.
Alternative generated candidates
- So Jephthah fled from his brothers and lived in the land of Tob; and worthless men gathered around Jephthah and went out with him.
- So Jephthah fled from his brothers and lived in the land of Tob; and worthless men gathered to Jephthah and went out with him.
Jud.11.4 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- מימים: PREP+NOUN,m,pl,abs
- וילחמו: VERB,qal,yiqtol,3,m,pl
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
- עם: PREP
- ישראל: NOUN,m,sg,abs
Parallels
- Judges 10:7 (thematic): Earlier summary statement that Israel was delivered into the hands of the Philistines and the Ammonites — sets up the same pattern of Ammonite oppression referenced in Judges 11:4.
- Judges 11:29-33 (structural): Direct continuation of the same episode: Jephthah is empowered by the Spirit and fights the sons of Ammon, giving the full battle account that follows the brief notice in 11:4.
- 2 Samuel 10:1-19 (thematic): Narrative of open warfare between Israel (David) and the Ammonites; parallels the theme of conflict with the Ammonites and military engagement described in Judges 11:4.
- 1 Chronicles 19:1-19 (quotation): A retelling/parallel account of 2 Samuel 10’s war with the Ammonites; another biblical narrative dealing with Israel’s military conflict with Ammon.
- 2 Chronicles 20:1-30 (thematic): Account of an alliance of Moab and Ammon (with others) attacking Judah — thematically related as another instance of Ammon joining regional warfare against Israel/Judah.
Alternative generated candidates
- After a time the Ammonites made war against Israel.
- It came to pass afterward that the children of Ammon made war against Israel.
Jud.11.5 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כאשר: CONJ
- נלחמו: VERB,nip,perf,3,m,pl
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
- עם: PREP
- ישראל: NOUN,m,sg,abs
- וילכו: VERB,qal,wayyiqtol,3,m,pl
- זקני: NOUN,m,pl,cons
- גלעד: NOUN,m,sg,abs
- לקחת: VERB,qal,perf,2,m,sg
- את: PRT,acc
- יפתח: VERB,qal,impf,3,m,sg
- מארץ: PREP+NOUN,f,sg,abs
- טוב: ADJ,m,pl,abs
Parallels
- Judges 11:1-3 (structural): Immediate context: introduces Jephthah’s background (outcast son of a harlot) and explains why the elders of Gilead later seek him as a leader—direct narrative setup for v.5.
- Judges 11:29-33 (structural): Direct continuation of the same episode: Jephthah is commissioned by the elders and leads Israel in battle against the Ammonites, fulfilling the conflict mentioned in v.5.
- 1 Samuel 11:1-11 (thematic): Parallel case in which the Ammonite threat against Jabesh‑Gilead prompts elders and communities in Gilead to seek a rescuer; Saul’s mobilization resembles the elders’ recruitment of Jephthah.
- 2 Samuel 10:6-19 (thematic): David’s wars with the Ammonites (and allied Arameans) reflect the recurring Israel–Ammon conflict motif and the geopolitical pressures on Gilead reflected in Judges 11:5.
- Judges 3:15 (thematic): Illustrates the cyclical pattern of Israel crying out under oppression and a leader (‘judge’) being raised to deliver them—parallels the elders’ turning to Jephthah in response to Ammonite attack.
Alternative generated candidates
- When the Ammonites fought against Israel, the elders of Gilead went to bring Jephthah from the land of Tob.
- When the children of Ammon fought with Israel, the elders of Gilead went to fetch Jephthah from the land of Tob.
Jud.11.6 - Details
Original Text
Morphology
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- ליפתח: PREP+NOUN,prop,m,sg,abs
- לכה: VERB,qal,imp,2,f,sg
- והייתה: VERB,qal,perf,3,f,sg
- לנו: PREP+PRON,1,pl
- לקצין: PREP+NOUN,m,sg,abs
- ונלחמה: VERB,hitp,impf,1,pl
- בבני: PREP+NOUN,m,pl,const
- עמון: NOUN,m,sg,abs
Parallels
- Judg.11.1-5 (structural): Immediate narrative context: verses 1–5 relate Jephthah's origins and reputation as a warrior—background that explains why the Gileadites ask him to return and lead them against the Ammonites.
- Judg.4:6-8 (thematic): Deborah summons Barak to take command against Sisera: like Jephthah, Barak is called by the Israelite leaders to act as military commander for a specific campaign.
- Exod.17:9 (verbal): Moses tells Joshua, 'Choose us out men, and go out, fight with Amalek'—a direct instance of appointing/commissioning a leader to fight a named enemy, paralleling the request to Jephthah to lead against the Ammonites.
- 1 Sam.11:7-11 (thematic): Saul rallies and leads Israel to rescue Jabesh‑Gilead from Nahash; like Jephthah's commission, this passage shows a crisis prompting the selection and mobilization of a leader to fight on behalf of threatened Israelite communities.
Alternative generated candidates
- They said to Jephthah, “Come, be our leader, that we may fight with the Ammonites.”
- They said to Jephthah, "Come, be our leader, that we may fight the children of Ammon."
Jud.11.7 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- יפתח: VERB,qal,impf,3,m,sg
- לזקני: PREP+NOUN,m,pl,const
- גלעד: NOUN,m,sg,abs
- הלא: PART
- אתם: PRON,2,m,pl
- שנאתם: VERB,qal,perf,2,m,pl
- אותי: PRON,1,sg,acc
- ותגרשוני: VERB,qal,perf,2,m,pl+PRON,1,sg,acc
- מבית: PREP+NOUN,m,sg,abs
- אבי: NOUN,m,sg,cons
- ומדוע: CONJ+ADV,interr
- באתם: VERB,qal,perf,2,m,pl
- אלי: PREP+PRON,1,sg
- עתה: ADV
- כאשר: CONJ
- צר: ADJ,m,sg
- לכם: PREP,2,m,pl
Parallels
- Genesis 37:23-28 (verbal): Joseph’s brothers hate him and strip/send him away from his father’s house; the language and motif of being expelled by kin closely mirror Jephthah’s complaint about being driven from his father’s home.
- Judges 12:1-6 (structural): Later conflict between Jephthah (Gilead) and Ephraim shows the same intra‑Israelite bitterness and mutual reproach—part of the book’s recurring theme of regional leaders rejected or contested by their kinsmen.
- Exodus 2:11-15; 3:10 (allusion): Moses is forced to flee from his people/land and is later summoned to deliver Israel; like Jephthah, the motif is of one driven from his place/home who is subsequently called upon in a crisis.
- Luke 15:11-32 (thematic): The prodigal‑son motif (estrangement from family and later return/appeal) parallels the theme of familial rejection followed by a renewed plea or need for reconciliation.
Alternative generated candidates
- And Jephthah said to the elders of Gilead, “Did you not hate me and drive me out of my father’s house? Why are you come to me now when you are in distress?”
- But Jephthah said to the elders of Gilead, "Did you not hate me and drive me out of my father's house? Why have you come to me now when you are in distress?"
Jud.11.8 - Details
Original Text
Morphology
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- זקני: NOUN,m,pl,cons
- גלעד: NOUN,m,sg,abs
- אל: NEG
- יפתח: VERB,qal,impf,3,m,sg
- לכן: ADV
- עתה: ADV
- שבנו: VERB,qal,perf,1,?,pl
- אליך: PREP+PRON,2,m,sg
- והלכת: VERB,qal,perf,2,m,sg
- עמנו: PREP+PRON,1,pl
- ונלחמת: VERB,niphal,perf,2,m,sg
- בבני: PREP+NOUN,m,pl,const
- עמון: NOUN,m,sg,abs
- והיית: VERB,qal,perf,2,m,sg
- לנו: PREP+PRON,1,pl
- לראש: PREP+NOUN,m,sg,abs
- לכל: PREP
- ישבי: NOUN,m,pl,cons
- גלעד: NOUN,m,sg,abs
Parallels
- Judg.11:11 (structural): Immediate narrative parallel — Jephthah's response to the elders' invitation and the terms about leading Gilead follow directly in the same exchange.
- 1 Samuel 8:5 (thematic): The people demand a central military/political leader (‘appoint a king to judge us’), echoing Gileadites’ request that Jephthah return and be their head in war.
- 2 Samuel 5:3 (thematic): ‘All the elders of Israel came to David… and anointed him king’ — elders assembling to appoint a single leader over a community parallels Gilead’s offer to Jephthah to be head over them.
- Exodus 18:21 (thematic): Jethro’s instruction to select able men as leaders/judges to govern the people parallels the elders’ selection of a military/political head for Gilead.
- 1 Samuel 10:24 (structural): Samuel presents Saul to the people and they publicly accept him as leader — similar public/communal recognition and elevation of a military leader as in Jephthah’s call.
Alternative generated candidates
- The elders of Gilead said to Jephthah, “Therefore now come with us, and fight the Ammonites; and you shall be head over all the inhabitants of Gilead.”
- And the elders of Gilead said to Jephthah, "Therefore now return with us, and we will be your heads; we will fight with you, and you shall be head over all who live in Gilead."
Jud.11.9 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- יפתח: VERB,qal,impf,3,m,sg
- אל: NEG
- זקני: NOUN,m,pl,cons
- גלעד: NOUN,m,sg,abs
- אם: CONJ
- משיבים: VERB,piel,part,-,m,pl
- אתם: PRON,2,m,pl
- אותי: PRON,1,sg,acc
- להלחם: VERB,hitp,inf
- בבני: PREP+NOUN,m,pl,const
- עמון: NOUN,m,sg,abs
- ונתן: VERB,qal,impf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אותם: PRON,3,m,pl,obj
- לפני: PREP
- אנכי: PRON,1,sg
- אהיה: VERB,qal,impf,1,_,sg
- לכם: PREP,2,m,pl
- לראש: PREP+NOUN,m,sg,abs
Parallels
- 1 Samuel 11:11-15 (thematic): After Saul's victory over the Ammonites the people confirm him as leader/king — parallels Jephthah's conditional offer of leadership contingent on military success.
- 1 Samuel 17:46 (verbal): David's declaration that the LORD will give Goliath into his hand echoes Jephthah's formula 'if the LORD gives them into my hand' (similar claim of divine grant of victory).
- Judges 11:29-32 (structural): Immediate narrative fulfillment in the same episode: Jephthah appeals to the LORD, fights the Ammonites, and the LORD gives them into his hand — directly corresponds to the conditional statement in v.9.
- Judges 12:7 (thematic): After the conflict with Ephraim, Jephthah is acknowledged as judge/leader over Israel — connects to his claim in 11:9 that, if victorious, he will be 'head' over them.
Alternative generated candidates
- Jephthah said to the elders of Gilead, “If you bring me back to fight the Ammonites, and the LORD gives them into my hand, shall I be your head?”
- Jephthah said to the elders of Gilead, "If you bring me back to fight the children of Ammon, and the LORD gives them before me, shall I not be your head?"
Jud.11.10 - Details
Original Text
Morphology
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- זקני: NOUN,m,pl,cons
- גלעד: NOUN,m,sg,abs
- אל: NEG
- יפתח: VERB,qal,impf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- יהיה: VERB,qal,impf,3,m,sg
- שמע: VERB,qal,perf,3,m,sg
- בינותינו: PREP,1,c,pl
- אם: CONJ
- לא: PART_NEG
- כדברך: PREP+NOUN+PRON,2,m,sg
- כן: ADV
- נעשה: VERB,qal,impf,1,pl
Parallels
- Genesis 31:49-53 (verbal): Contains the same formula invoking God as witness/judge between parties ("May the LORD keep watch between you and me") in a covenant/oath context—parallel wording and function.
- 1 Samuel 24:12 (verbal): David appeals to God to judge between him and Saul ("The LORD will be judge between me and thee"), using the same appeal to divine justice rather than human vengeance.
- 1 Samuel 8:4-5 (thematic): The elders of Israel approach Samuel requesting a leader/king to go before them—parallels the elders of Gilead inviting Jephthah to lead and deciding communal leadership.
- 2 Samuel 2:4 (structural): The men of Judah anoint David king at Hebron after elders/leading men make a political decision—structurally similar to local leaders conferring authority on a military leader (Jephthah).
Alternative generated candidates
- The elders of Gilead said to Jephthah, “The LORD be witness between us — if we do not according to what you say.”
- And the elders of Gilead said to Jephthah, "The LORD is witness between us—if we do not do according to your words."
Jud.11.11 - Details
Original Text
Morphology
- וילך: VERB,qal,wayyiqtol,3,m,sg
- יפתח: VERB,qal,impf,3,m,sg
- עם: PREP
- זקני: NOUN,m,pl,cons
- גלעד: NOUN,m,sg,abs
- וישימו: VERB,qal,perf,3,m,pl
- העם: NOUN,m,sg,def
- אותו: PRON,3,m,sg,obj
- עליהם: PREP,3,m,pl
- לראש: PREP+NOUN,m,sg,abs
- ולקצין: CONJ+PREP+NOUN,m,sg,abs
- וידבר: VERB,qal,impf,3,m,sg
- יפתח: VERB,qal,impf,3,m,sg
- את: PRT,acc
- כל: DET
- דבריו: NOUN,m,pl,abs+3m
- לפני: PREP
- יהוה: NOUN,prop,m,sg,abs
- במצפה: PREP+NOUN_PROP,m,sg,abs
Parallels
- 1 Samuel 10:17-24 (structural): Samuel assembles the people at Mizpah, presents the LORD's chosen (Saul) before the assembly and the people acclaim him — parallel setting (Mizpah) and the public recognition/installation of a leader before the LORD.
- 1 Samuel 11:14-15 (thematic): After military success the people make Saul king and hold a public ceremony before the LORD at Gilgal — parallels the popular appointment of a military leader and the formal, cultic aspect of leadership confirmation.
- Judges 20:1-2 (thematic): All Israel gathers at Mizpah to deliberate and seek the LORD's direction — echoes the use of Mizpah as a communal, covenantal assembly-place where leaders and decisions are presented before God.
- Joshua 8:30-35 (verbal): Joshua builds an altar on Mount Ebal and reads 'all the words of the law' before the whole assembly and the LORD — parallels the act of publicly declaring important words or pledges before the LORD in a communal setting.
Alternative generated candidates
- So Jephthah went with the elders of Gilead; and the people made him head and commander over them. And Jephthah spoke all his words before the LORD at Mizpah.
- Then Jephthah went with the elders of Gilead, and the people made him head and commander over them; and Jephthah spoke all his words before the LORD at Mizpah.
Jud.11.12 - Details
Original Text
Morphology
- וישלח: VERB,qal,impf,3,m,sg
- יפתח: VERB,qal,impf,3,m,sg
- מלאכים: NOUN,m,pl,abs
- אל: NEG
- מלך: NOUN,m,sg,cons
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
- לאמר: INF,qal,infc
- מה: PRON,int
- לי: PREP+PRON,1,sg
- ולך: CONJ+PREP+PRON,2,m,sg
- כי: CONJ
- באת: VERB,qal,perf,2,m,sg
- אלי: PREP+PRON,1,sg
- להלחם: VERB,hitp,inf
- בארצי: PREP+NOUN,m,sg,abs+PRON,1,sg
Parallels
- Numbers 21:21-22 (structural): Israel sends messengers to Sihon king of the Amorites requesting passage and is met with opposition — a parallel diplomatic exchange over territory and passage that structurally mirrors Jephthah's envoy to the Ammonite king.
- Deuteronomy 2:24-35 (thematic): God’s command and Israel’s subsequent conquest of Sihon and Og provide the historical/ legal background Jephthah invokes later in his reply to Ammon (Judg 11:22–27); both passages concern prior Israelite claims to Transjordan lands.
- Numbers 20:14-21 (thematic): Moses’ plea to the king of Edom to let Israel pass and Edom’s refusal illustrates the diplomatic request-for-passage motif and contested border claims that underlie Jephthah’s message.
- 2 Samuel 10:4-5 (cf. 1 Chronicles 19:4-5) (verbal): Both passages involve sending envoys between Israel and a neighboring king and the diplomatic exchange that precedes hostilities; they offer a parallel in form (envoys/letters) though with different outcomes.
Alternative generated candidates
- Then Jephthah sent messengers to the king of the Ammonites, saying, “What have you to do with me, that you have come to fight against my land?”
- And Jephthah sent messengers to the king of the children of Ammon, saying, "What have you to do with me, that you have come to fight against my land?"
Jud.11.13 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- מלך: NOUN,m,sg,cons
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
- אל: NEG
- מלאכי: NOUN,m,pl,construct
- יפתח: VERB,qal,impf,3,m,sg
- כי: CONJ
- לקח: VERB,qal,perf,3,m,sg
- ישראל: NOUN,m,sg,abs
- את: PRT,acc
- ארצי: NOUN,f,sg,abs,1,sg
- בעלותו: PREP+NOUN,f,sg,abs,3,m,sg
- ממצרים: PREP+NOUN,m,pl,abs
- מארנון: PREP+NOUN,prop,m,sg,abs
- ועד: CONJ+PREP
- היבק: NOUN,prop,m,sg,def
- ועד: CONJ+PREP
- הירדן: NOUN,m,sg,def
- ועתה: CONJ
- השיבה: VERB,hifil,imp,2,m,pl
- אתהן: PART+PRON,3,f,pl
- בשלום: PREP
Parallels
- Numbers 21:21-26 (verbal): Narrates Israel’s demand to pass through and the subsequent defeat of Sihon, with explicit territorial wording — possession taken “from Arnon to Jabbok and to the Jordan,” language echoed in Judg 11:13.
- Deuteronomy 2:24-37 (thematic): Recounts Israel’s campaigns against Sihon and Og and the acquisition of their lands; addresses relations with Moab and Ammon and explains how Israel came to occupy territories bordering the Arnon and Jabbok, the background to the Ammonite complaint in Judges.
- Deuteronomy 3:8-10 (verbal): Describes the conquest of Og and Sihon and specifies the boundaries of the conquered territories (from Aroer and the Arnon to the Jabbok and to the Jordan), using the same geographic markers cited by the Ammonite king in Judg 11:13.
- Joshua 12:2-3 (structural): Summary list of defeated kings and their territories, including Sihon and the extent of his domain “from the Arnon to the Jabbok, even unto the borders of the children of Ammon,” paralleling the territorial claim challenged in Judges 11:13.
Alternative generated candidates
- The king of the Ammonites answered the messengers of Jephthah, “Because Israel took away my land when they came up from Egypt — from the Arnon to the Jabbok and to the Jordan — now therefore restore it peacefully.”
- The king of the children of Ammon answered the messengers of Jephthah, "Because Israel took away my land when he came up from Egypt—from the Arnon to the Jabbok and to the Jordan. Now restore it peacefully."
Jud.11.14 - Details
Original Text
Morphology
- ויוסף: NOUN,m,sg,abs
- עוד: ADV
- יפתח: VERB,qal,impf,3,m,sg
- וישלח: VERB,qal,impf,3,m,sg
- מלאכים: NOUN,m,pl,abs
- אל: NEG
- מלך: NOUN,m,sg,cons
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
Parallels
- Numbers 21:21-22 (verbal): Israel “sent messengers” to Sihon king of the Amorites asking permission to pass — very similar language and motif of envoy-sent diplomatic approach echoed in Jephthah’s sending to the Ammonite king.
- 2 Samuel 10:1-6 (thematic): David sends envoys to Hanun, king of the Ammonites; the sending of messengers to Ammon and the diplomatic provocation that follows parallels Jephthah’s envoy mission.
- Genesis 32:3-5 (thematic): Jacob dispatches messengers to Esau to negotiate and avert hostility before meeting him — a comparable use of emissaries to clarify relations and prevent conflict.
- 1 Kings 20:1-7 (structural): Ahab and Ben‑Hadad exchange ambassadors with demands and counter‑demands; the diplomatic exchange that precipitates war parallels the structural pattern of sending messengers before armed conflict as in Judges 11.
Alternative generated candidates
- And Jephthah again sent messengers to the king of the Ammonites.
- Then Jephthah sent messengers again to the king of the children of Ammon.
Jud.11.15 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- לו: PRON,3,m,sg
- כה: ADV
- אמר: VERB,qal,perf,3,m,sg
- יפתח: VERB,qal,impf,3,m,sg
- לא: PART_NEG
- לקח: VERB,qal,perf,3,m,sg
- ישראל: NOUN,m,sg,abs
- את: PRT,acc
- ארץ: NOUN,f,sg,abs
- מואב: NOUN,m,sg,prop
- ואת: CONJ
- ארץ: NOUN,f,sg,abs
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
Parallels
- Deuteronomy 2:9 (verbal): God instructs Israel not to harass the Moabites because their land was given to the descendants of Lot — background to Jephthah’s claim that Israel did not take Moabite territory.
- Numbers 21:21-35 (thematic): Narrative of Israel’s wars with the Amorite kings (Sihon and Og) and the seizure of their land; parallels Jephthah’s distinction between lands taken from Amorites and those of Moab/Ammon.
- Deuteronomy 2:24-37 (thematic): God’s command to attack the Amorites (Sihon) and take their land while leaving Moab/Ammon alone — legal-historical context for Jephthah’s diplomatic point.
- Judges 11:16-28 (structural): Immediate continuation of the same diplomatic exchange between Jephthah and the Ammonite king, elaborating the historical argument begun in v.15.
Alternative generated candidates
- He said to him, “Thus says Jephthah: Israel did not take the land of Moab nor the land of the Ammonites;
- And he said to him, "Thus says Jephthah: Israel did not take away the land of Moab nor the land of the children of Ammon.
Jud.11.16 - Details
Original Text
Morphology
- כי: CONJ
- בעלותם: PREP+NOUN,f,sg,abs+PRON,3,m,pl
- ממצרים: PREP+NOUN,m,pl,abs
- וילך: VERB,qal,wayyiqtol,3,m,sg
- ישראל: NOUN,m,sg,abs
- במדבר: PREP+NOUN,m,sg,abs
- עד: PREP
- ים: NOUN,m,sg,cs
- סוף: NOUN,m,sg,abs
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- קדשה: NOUN,f,sg,abs
Parallels
- Exodus 12:37 (verbal): Both verses recount Israel 'coming up out of Egypt' (מקּצם ממצרים); Jephthah's summary echoes the Exodus departure language.
- Exodus 14:22 (verbal): Mentions the crossing of the Sea of Reeds (ים־סוף); Judges 11:16 likewise places Israel's route through Yam Suf during the Exodus.
- Numbers 33:8–10, 33:36 (structural): Numbers 33 gives the itinerary of Israel's stages — including passage by the sea and later encampment at Kadesh — paralleling Jephthah's compressed travel summary.
- Deuteronomy 1:19 (thematic): Moses' retelling of Israel's journey from Horeb through the wilderness toward Kadesh-barnea parallels Jephthah's appeal that Israel came from Egypt and reached Kadesh.
Alternative generated candidates
- for when Israel came up from Egypt they went through the wilderness to the Sea of Reeds and came to Kadesh.
- For when Israel came up from Egypt they went through the wilderness to the Red Sea and came to Kadesh.
Jud.11.17 - Details
Original Text
Morphology
- וישלח: VERB,qal,impf,3,m,sg
- ישראל: NOUN,m,sg,abs
- מלאכים: NOUN,m,pl,abs
- אל: NEG
- מלך: NOUN,m,sg,cons
- אדום: NOUN,m,sg,abs
- לאמר: INF,qal,infc
- אעברה: VERB,qal,imperfect,1,?,sg
- נא: PART
- בארצך: PREP+NOUN,f,sg,abs,2,m
- ולא: CONJ
- שמע: VERB,qal,perf,3,m,sg
- מלך: NOUN,m,sg,cons
- אדום: NOUN,m,sg,abs
- וגם: CONJ
- אל: NEG
- מלך: NOUN,m,sg,cons
- מואב: NOUN,m,sg,prop
- שלח: VERB,qal,perf,3,m,sg
- ולא: CONJ
- אבה: VERB,qal,impf,3,m,sg
- וישב: VERB,qal,perf,3,m,sg
- ישראל: NOUN,m,sg,abs
- בקדש: PREP+NOUN,m,sg,abs
Parallels
- Numbers 20:14-21 (verbal): Closely parallel report of Israel's envoys to the king of Edom requesting passage; the Edomite king refuses and Israel turns aside — very similar wording and circumstance to Judges 11:17.
- Deuteronomy 2:4-8 (allusion): God's instructions concerning Edom and Moab (do not harass them; pass by their land on the road) provide the legal/ideological background for Israel's interactions and non‑hostile posture toward Edom and Moab.
- Numbers 21:21-35 (thematic): Account of Israel's request to pass through the Amorite lands (Sihon and Og). Sihon's refusal and subsequent battle/defeat stand as a thematic contrast to the Edom/Moab refusals in Judges 11:17 and explain different outcomes when passage was denied.
- Deuteronomy 2:26-30 (thematic): Deuteronomy retells the request to Sihon to allow peaceful passage and his refusal, paralleling Judges 11:17's motif of diplomatic request and refusal while emphasizing Israel's later military response in other cases.
Alternative generated candidates
- Then Israel sent messengers to the king of Edom, saying, ‘Let me pass through your land.’ But the king of Edom would not consent. Also to the king of Moab he sent a message, and he would not consent. So Israel abode in Kadesh.
- And Israel sent messengers to the king of Edom, saying, 'Please let us pass through your land.' But the king of Edom would not consent; so Israel remained at Kadesh. Also they sent to the king of Moab, and he would not consent;
Jud.11.18 - Details
Original Text
Morphology
- וילך: VERB,qal,wayyiqtol,3,m,sg
- במדבר: PREP+NOUN,m,sg,abs
- ויסב: VERB,qal,perf,3,m,sg
- את: PRT,acc
- ארץ: NOUN,f,sg,abs
- אדום: NOUN,m,sg,abs
- ואת: CONJ
- ארץ: NOUN,f,sg,abs
- מואב: NOUN,m,sg,prop
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- ממזרח: PREP+NOUN,m,sg,abs
- שמש: NOUN,f,sg,abs
- לארץ: PREP+NOUN,f,sg,abs
- מואב: NOUN,m,sg,prop
- ויחנון: VERB,qal,impf,3,m,pl
- בעבר: PREP+NOUN,m,sg,abs
- ארנון: NOUN,m,sg,abs
- ולא: CONJ
- באו: VERB,qal,perf,3,m,pl
- בגבול: PREP+NOUN,m,sg,def
- מואב: NOUN,m,sg,prop
- כי: CONJ
- ארנון: NOUN,m,sg,abs
- גבול: NOUN,m,sg,cs
- מואב: NOUN,m,sg,prop
Parallels
- Deuteronomy 2:19 (verbal): Explicitly states that Arnon is the border of Moab and instructs Israel not to harass Moab — the same geographic/legal claim Jephthah invokes.
- Numbers 21:13-15 (verbal): Narrates Israel’s journey by the Arnon and through the lands adjacent to Edom and Moab; parallels Jephthah’s description of Israel’s route and encampment beyond Arnon.
- Deuteronomy 2:24-25 (thematic): God commands Israel to ‘pass through the coast of your brethren’ and to take possession of Amorite lands while leaving Edom and Moab undisturbed; this background explains why Israel had not entered Moab’s border (Arnon).
- Judges 11:16 (structural): Earlier verse in Jephthah’s speech recounting Israel’s prior passage through the lands of the Amorites, Ammon, and Moab — part of the same legal-historical argument about territorial claims.
Alternative generated candidates
- Then Israel went through the wilderness and encamped beyond the Arnon and turned aside by the land of Edom and the land of Moab, and they came from the east to the land of Moab and encamped beyond the Arnon; but they did not come within the border of Moab, for the Arnon was the border of Moab.
- so Israel remained in the wilderness and passed through the land to the east of the Arnon; and they encamped beyond the Arnon but did not enter the borders of Moab; for the Arnon was the border of Moab.
Jud.11.19 - Details
Original Text
Morphology
- וישלח: VERB,qal,impf,3,m,sg
- ישראל: NOUN,m,sg,abs
- מלאכים: NOUN,m,pl,abs
- אל: NEG
- סיחון: NOUN,m,sg,abs
- מלך: NOUN,m,sg,cons
- האמרי: NOUN,m,sg,def
- מלך: NOUN,m,sg,cons
- חשבון: NOUN,m,sg,abs
- ויאמר: VERB,qal,perf,3,m,sg
- לו: PRON,3,m,sg
- ישראל: NOUN,m,sg,abs
- נעברה: VERB,qal,cohort,1,pl
- נא: PART
- בארצך: PREP+NOUN,f,sg,abs,2,m
- עד: PREP
- מקומי: NOUN,m,sg,abs,+1cs
Parallels
- Numbers 21:21-23 (verbal): Moses sends messengers to Sihon king of the Amorites requesting passage — nearly identical wording and the same interlocutor (Sihon).
- Deuteronomy 2:26-30 (thematic): Retells the diplomatic request to Sihon and the ensuing refusal/conflict; the passage functions as a later summary of the same event and outcome.
- Judges 11:16-18 (structural): Within the same speech Jephthah recounts Israel's request to pass by Sihon (same episode) — an internal parallel retelling the ancestors' petition and Sihon's response.
- Numbers 20:14-21 (thematic): Moses' similar request to the king of Edom to 'let us pass through thy land' (and its refusal) provides a thematic parallel of Israel seeking peaceful transit through a neighboring sovereign's territory.
Alternative generated candidates
- And Israel sent messengers to Sihon king of the Amorites, king of Heshbon, and said, ‘Let me pass through your land to my place.’
- Then Israel sent messengers to Sihon king of the Amorites, king of Heshbon, saying, 'Please let us pass through your land to our place.'
Jud.11.20 - Details
Original Text
Morphology
- ולא: CONJ
- האמין: VERB,qal,perf,3,m,sg
- סיחון: NOUN,m,sg,abs
- את: PRT,acc
- ישראל: NOUN,m,sg,abs
- עבר: NOUN,m,sg,abs
- בגבלו: PREP+NOUN,m,sg,abs,poss:3,m,sg
- ויאסף: VERB,qal,perf,3,m,sg
- סיחון: NOUN,m,sg,abs
- את: PRT,acc
- כל: DET
- עמו: PREP+PRON,3,m,sg
- ויחנו: VERB,qal,impf,3,m,pl
- ביהצה: PREP+NOUN,prop,sg,abs
- וילחם: VERB,qal,wayyiqtol,3,m,sg
- עם: PREP
- ישראל: NOUN,m,sg,abs
Parallels
- Numbers 21:21-31 (verbal): Direct narrative parallel: Israel requests passage through Sihon's land, Sihon refuses, gathers his people, fights Israel, and is defeated — many shared phrases and sequence of events.
- Deuteronomy 2:24-36 (allusion): Retells the encounter with Sihon: God gives Sihon into Israel's hand after he refuses passage; wording and themes closely mirror Judges' account.
- Joshua 12:2-4 (structural): Conquest list that names Sihon (king of Heshbon) among the kings defeated by Israel — ties the episode in Judges to the broader tradition of territorial conquest.
- Deuteronomy 3:1-11 (thematic): Parallel episode with Og king of Bashan: like Sihon, Og refuses Israel passage, musters forces, is defeated, and his land is taken — a recurring pattern in conquest tradition.
Alternative generated candidates
- But Sihon did not trust Israel to pass through his border. Sihon gathered all his people and went out to meet Israel in battle at Jahaz.
- But Sihon would not allow Israel to pass through his border; and Sihon gathered all his people and went out to fight against Israel at Jahaz.
Jud.11.21 - Details
Original Text
Morphology
- ויתן: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהי: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
- את: PRT,acc
- סיחון: NOUN,m,sg,abs
- ואת: CONJ
- כל: DET
- עמו: PREP+PRON,3,m,sg
- ביד: PREP+NOUN,f,sg,abs
- ישראל: NOUN,m,sg,abs
- ויכום: CONJ+VERB,qal,wayyiqtol,3,m,pl+OBJSUFF,3,m,pl
- ויירש: VERB,qal,imperfect,3,m,sg
- ישראל: NOUN,m,sg,abs
- את: PRT,acc
- כל: DET
- ארץ: NOUN,f,sg,abs
- האמרי: NOUN,m,sg,def
- יושב: VERB,qal,ptcp,1,m,sg
- הארץ: NOUN,f,sg,def
- ההיא: DEM,f,sg
Parallels
- Numbers 21:21-31 (verbal): Narrates the same episode: Israel requests passage, is refused by Sihon, defeats him, and takes possession of the Amorite lands — a near‑verbatim parallel account of the conquest mentioned in Judges 11:21.
- Deuteronomy 2:24-37 (thematic): Retells the divine command and outcome of the campaign against Sihon (and the possession of his land), emphasizing that Yahweh gave Sihon and his territory into Israel’s hand — the same theological motif of divine deliverance and allotment.
- Joshua 12:2 (structural): A summary list of kings defeated in the wilderness and Transjordan, explicitly naming Sihon king of the Amorites; functions as a catalogued parallel to Judges’ report of Israel’s victory and possession.
- Joshua 13:29-31 (allusion): Lists towns and territorial allotments in the Transjordan (areas taken from the Amorites, including Heshbon), reflecting the settled possession of the land that Judges 11:21 describes Israel as having achieved.
Alternative generated candidates
- And the LORD, the God of Israel, gave Sihon and all his people into the hand of Israel; and they defeated them, and Israel took possession of all the land of the Amorites who lived in that country.
- And the LORD, the God of Israel, gave Sihon and all his people into the hand of Israel; and they defeated him; and Israel took possession of all the land of the Amorites who lived in that country.
Jud.11.22 - Details
Original Text
Morphology
- ויירשו: VERB,qal,perf,3,m,pl
- את: PRT,acc
- כל: DET
- גבול: NOUN,m,sg,cs
- האמרי: NOUN,m,sg,def
- מארנון: PREP+NOUN,prop,m,sg,abs
- ועד: CONJ+PREP
- היבק: NOUN,prop,m,sg,def
- ומן: CONJ+PREP
- המדבר: VERB,qal,ptc,3,m,sg
- ועד: CONJ+PREP
- הירדן: NOUN,m,sg,def
Parallels
- Numbers 21:13-24 (verbal): Narrates Israel's conquest of Sihon and the Amorite territory, using similar boundary language (from Arnon to the Jabbok and to the Jordan).
- Deuteronomy 2:24-37 (thematic): God's command and Israel's victories over the Amorite kings (Sihon and Og) and the taking of their lands, framing the same territorial transfer.
- Joshua 12:2-3 (verbal): Lists the defeat of Sihon king of the Amorites and Og king of Bashan and gives the Amorite territorial boundaries (Arnon to Jabbok), paralleling the geographic phrasing.
- Judges 11:21 (structural): Immediate context in Jephthah's speech that similarly reports Israel's capture and possession of Amorite cities and territory before describing later border details.
Alternative generated candidates
- They dispossessed all the territory of the Amorites from the Arnon to the Jabbok and from the wilderness to the Jordan.
- They took possession of all the territory of the Amorites from the Arnon to the Jabbok, and from the wilderness to the Jordan.
Jud.11.23 - Details
Original Text
Morphology
- ועתה: CONJ
- יהוה: NOUN,prop,m,sg,abs
- אלהי: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
- הוריש: VERB,hiphil,perf,3,m,sg
- את: PRT,acc
- האמרי: NOUN,m,sg,def
- מפני: PREP
- עמו: PREP+PRON,3,m,sg
- ישראל: NOUN,m,sg,abs
- ואתה: CONJ+PRON,2,m,sg
- תירשנו: VERB,qal,impf,2,m,sg+PRON,1,pl(obj)
Parallels
- Deuteronomy 2:24-25 (verbal): God commissions Israel to 'go in' and 'possess' the land that he gives, using language very similar to Jephthah's appeal that the LORD dispossessed the Amorites and Israel should possess them.
- Deuteronomy 3:1-7 (thematic): Account of Israel's divinely enabled victories over Sihon and Og (Amorite/Transjordanite kings) and the taking of their territory—paralleling Jephthah's claim that the LORD dispossessed the Amorites before Israel.
- Numbers 21:21-35 (thematic): Narrative of Israel's battles with Sihon and the conquest of his land; provides the historical basis Jephthah cites for Israel's right to possess Amorite territory.
- Deuteronomy 7:1-2 (thematic): Command to dispossess the nations in the land given by the LORD; thematically parallels Jephthah's appeal to divine dispossession as the grounds for Israel's possession.
- Joshua 1:3-4 (allusion): God's promise that 'every place that the sole of your foot shall tread' is given to Israel echoes Jephthah's argument that the LORD has cleared the land of the Amorites for Israel to possess.
Alternative generated candidates
- Now the LORD, the God of Israel, has dispossessed the Amorites from before his people Israel; are you to possess it?
- And now the LORD, the God of Israel, has dispossessed the Amorites before his people Israel; are you then able to possess them?
Jud.11.24 - Details
Original Text
Morphology
- הלא: PART
- את: PRT,acc
- אשר: PRON,rel
- יורישך: VERB,hiphil,impf,3,m,sg
- כמוש: NOUN,m,sg,proper
- אלהיך: NOUN,m,sg,prsuf-2ms
- אותו: PRON,3,m,sg,obj
- תירש: VERB,qal,impf,2,m,sg
- ואת: CONJ
- כל: DET
- אשר: PRON,rel
- הוריש: VERB,hiphil,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהינו: NOUN,m,pl,abs,poss:1,pl
- מפנינו: PREP+PRON,1,pl
- אותו: PRON,3,m,sg,obj
- נירש: VERB,qal,impf,1,c,pl
Parallels
- Joshua 21:43-45 (thematic): Affirms the same theme: the LORD gave the land to Israel and they took possession of it; emphasizes divine grant and dispossession of prior inhabitants, paralleling Jephthah’s claim that Israel possesses what the LORD drove out.
- Deuteronomy 11:24 (thematic): Divine promise of territorial possession ('every place on which the sole of your foot treads shall be yours')—similar language and idea of rightful possession of land granted by Yahweh that Jephthah invokes in arguing Israel’s claim.
- Deuteronomy 2:24–36 (structural): Narrative and legal precedent in which Israel confronts and defeats Sihon and Og and takes their lands because the LORD gave them; structurally parallels Jephthah’s legal argument over disputed territory and dispossession of earlier inhabitants.
- Numbers 21:21–24 (thematic): Account of Israel requesting passage and then fighting Sihon, subsequently taking his land—echoes the motif of wresting territory from previous owners by divine enablement that undergirds Jephthah’s claim.
Alternative generated candidates
- Is not the land that your god gives you to possess yours? So possess it. And we will possess whatever the LORD our God has dispossessed from before us.
- Is it not so that what your gods have dispossessed for you you will possess? Likewise whatever the LORD our God has dispossessed from before us, we will possess.
Jud.11.25 - Details
Original Text
Morphology
- ועתה: CONJ
- הטוב: ADJ,m,sg,def
- טוב: ADJ,m,pl,abs
- אתה: PRON,2,m,sg
- מבלק: PREP+PNOUN,m,sg
- בן: NOUN,m,sg,abs
- צפור: NOUN,f,sg,abs
- מלך: NOUN,m,sg,cons
- מואב: NOUN,m,sg,prop
- הרוב: NOUN,m,sg,def
- רב: ADJ,m,sg
- עם: PREP
- ישראל: NOUN,m,sg,abs
- אם: CONJ
- נלחם: VERB,qal,perf,3,m,sg
- נלחם: VERB,qal,perf,3,m,sg
- בם: PREP+PRON,3,m,pl
Parallels
- Numbers 22:4 (verbal): Uses the same designation, ‘Balak son of Zippor, king of Moab’ — the identical name/title Jephthah invokes.
- Numbers 22–24 (allusion): Narrative of Balak’s hostility toward Israel (via Balaam) — models Moabite opposition that ultimately fails, which Jephthah echoes to rebut the Ammonites.
- Numbers 21:21–31 (thematic): Account of Israel’s military defeats of Sihon and Og and occupation of their territory — parallels Jephthah’s appeal to Israel’s prior conquests as precedent.
- Deuteronomy 2:24–36 (allusion): Moses’ retelling of God giving the lands of the Amorite kings (Sihon, Og) to Israel — legal/historical background for Jephthah’s claim about Israel’s rights.
- Micah 6:5 (thematic): Prophetic recall of Balak and Balaam and God’s deliverance of Israel from their plots — a later echo of the same motif Jephthah invokes.
Alternative generated candidates
- Were you better than Balak son of Zippor, king of Moab, who arose against Israel when he had a great multitude? Did he ever contend with Israel or fight against them?
- Are you better than Balak son of Zippor, king of Moab? Was his multitude greater than Israel's, so that he could dispossess them?
Jud.11.26 - Details
Original Text
Morphology
- בשבת: PREP+NOUN,f,sg,abs
- ישראל: NOUN,m,sg,abs
- בחשבון: PREP
- ובבנותיה: CONJ+PREP+NOUN,f,pl,abs,poss:3,fs
- ובערעור: CONJ+PREP+NOUN,f,sg,abs
- ובבנותיה: CONJ+PREP+NOUN,f,pl,abs,poss:3,fs
- ובכל: CONJ+PREP
- הערים: NOUN,f,pl,def
- אשר: PRON,rel
- על: PREP
- ידי: NOUN,f,pl,cons
- ארנון: NOUN,m,sg,prop
- שלש: NUM,card,f,sg
- מאות: NOUN,f,pl,abs
- שנה: NOUN,f,sg,abs
- ומדוע: CONJ+ADV,interr
- לא: PART_NEG
- הצלתם: VERB,hif,perf,2,pl
- בעת: PREP+NOUN,f,sg,abs
- ההיא: DEM,f,sg
Parallels
- Deuteronomy 2:24-36 (verbal): Narrative of Israel's conquest of Sihon and the taking of his territory; explicitly links possession of lands 'from the Arnon'—the same territorial claim Jephthah invokes.
- Numbers 21:21-35 (verbal): Account of Israel's battles with Sihon (and Og) and the seizure of his cities and land along the Arnon-Jabbok region, providing the historical backdrop for Jephthah's charge about prior Israelite possession.
- Deuteronomy 2:9 (structural): Specifies the Arnon as the border of Moab and notes prior Israelite movement in that area; Jephthah's mention of 'the cities on the other side of the Arnon' echoes this geographic boundary language.
- Judges 11:20 (structural): Earlier verse in Jephthah's speech listing Israel's residence in Heshbon and 'cities thereof'—an internal parallel that repeats the same rhetorical claim about Israel's prior control of the region.
Alternative generated candidates
- When Israel lived in Heshbon and its villages and in Aroer and its villages and in all the cities that are by the banks of the Arnon for three hundred years — why did you not recover them at that time?
- When Israel dwelt in Heshbon and its villages and in Aroer and its villages and in all the cities that are by the Arnon, for three hundred years—why did you not recover them at that time?
Jud.11.27 - Details
Original Text
Morphology
- ואנכי: PRON,1,sg
- לא: PART_NEG
- חטאתי: VERB,qal,perf,1,m,sg
- לך: PRON,2,m,sg
- ואתה: CONJ+PRON,2,m,sg
- עשה: VERB,qal,perf,3,m,sg
- אתי: PRON,1,sg
- רעה: NOUN,f,sg,abs
- להלחם: VERB,hitp,inf
- בי: PREP+PRON,1,sg
- ישפט: VERB,qal,impf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- השפט: NOUN,m,sg,def
- היום: NOUN,m,sg,def
- בין: PREP
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- ובין: CONJ+PREP
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
Parallels
- 1 Samuel 24:12 (verbal): David protests his innocence and says, 'May the LORD judge between me and you'—language and appeal to the LORD as arbiter closely parallel Jephthah's 'I have not sinned… the LORD shall judge between Israel and the Ammonites.'
- 1 Samuel 26:24 (verbal): David again refuses to harm Saul and appeals to God's justice, asserting he has not wronged the king and leaving judgment to the LORD—a repeated motif of claiming innocence and invoking divine judgment like Jephthah.
- 1 Kings 3:16-28 (structural): Solomon's adjudication between two disputants models the theme of resolving contested claims by appeal to wise/divine judgment—parallels the procedural/pleading context in which Jephthah asks God to decide the dispute.
- Genesis 18:25 (thematic): Abraham's rhetorical question, 'Shall not the Judge of all the earth do right?' invokes God as the ultimate arbiter of disputes, thematically echoing Jephthah's appeal to the LORD to judge between Israel and Ammon.
Alternative generated candidates
- I have not sinned against you, but you do me wrong to make war against me; may the LORD, the Judge, decide today between the Israelites and the Ammonites.”
- I have not sinned against you, but you do me wrong by coming to fight against me; may the LORD, the judge, judge this day between the children of Israel and the children of Ammon."
Jud.11.28 - Details
Original Text
Morphology
- ולא: CONJ
- שמע: VERB,qal,perf,3,m,sg
- מלך: NOUN,m,sg,cons
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
- אל: NEG
- דברי: NOUN,m,pl,abs+PRON,1,c,sg
- יפתח: VERB,qal,impf,3,m,sg
- אשר: PRON,rel
- שלח: VERB,qal,perf,3,m,sg
- אליו: PREP+PRON,3,m,sg
Parallels
- Judges 11:11 (structural): Immediate narrative parallel — the prior verse records Jephthah’s sending of the message whose rejection is reported in v.28 (same exchange/scene).
- 2 Samuel 10:1-5 (thematic): David’s diplomatic envoys to Hanun are mistreated — a parallel example of a foreign ruler refusing or insulting an envoy/offer from Israel.
- Ezekiel 3:7 (verbal): Uses the same motif/phrasing that the people (or rulers) will not listen to the messenger; echoes the theme of recipients refusing to heed a sent word.
- 2 Chronicles 36:15-16 (thematic): Describes kings/people mocking and rejecting God’s messengers — thematically similar refusal to accept spoken warnings or demands.
- Proverbs 1:24-25 (verbal): Language of a call being refused—'I called and you refused'—parallels the simple statement that the addressee 'did not listen' to the sent message.
Alternative generated candidates
- However, the king of the Ammonites did not heed the words that Jephthah sent him.
- But the king of the children of Ammon did not heed the words which Jephthah sent him.
Jud.11.29 - Details
Original Text
Morphology
- ותהי: VERB,qal,perf,3,f,sg
- על: PREP
- יפתח: VERB,qal,impf,3,m,sg
- רוח: NOUN,f,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- ויעבר: VERB,qal,impf,3,m,sg
- את: PRT,acc
- הגלעד: NOUN,m,sg,def
- ואת: CONJ
- מנשה: NOUN,m,sg,abs
- ויעבר: VERB,qal,impf,3,m,sg
- את: PRT,acc
- מצפה: NOUN,m,sg,abs
- גלעד: NOUN,m,sg,abs
- וממצפה: CONJ+PREP
- גלעד: NOUN,m,sg,abs
- עבר: NOUN,m,sg,abs
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
Parallels
- Judges 3:10 (verbal): Same formula 'the Spirit of the LORD came upon' (Heb. ותהי על‑) used of Othniel, signalling divine empowerment of a judge for military leadership.
- Judges 6:34 (thematic): The Spirit of the LORD empowers Gideon for deliverance; parallels Jephthah in divine endowment enabling a campaign against Israel's foes.
- Judges 13:25 (verbal): The Spirit of the LORD begins to move Samson (Heb. ותהי עליו רוח יהוה), a similar verbal motif indicating the Spirit initiating a judge's vocation and strength.
- 1 Samuel 10:10 (verbal): The Spirit of the LORD comes upon Saul and he prophesies—same language of Spirit-bestowal marking the rise of a divinely authorized leader.
- 1 Samuel 11:6 (thematic): The Spirit of God empowers Saul to lead to swift military success; thematically parallels Jephthah's Spirit-enabled campaign against the Ammonites.
Alternative generated candidates
- Then the Spirit of the LORD came upon Jephthah, and he passed over Gilead and Manasseh, and passed on to Mizpah of Gilead; and from Mizpah of Gilead he passed over to the Ammonites.
- Then the Spirit of the LORD came upon Jephthah; and he passed over Gilead and Manasseh, and passed on to Mizpah of Gilead; and from Mizpah of Gilead he passed over to the children of Ammon.
Jud.11.30 - Details
Original Text
Morphology
- וידר: VERB,qal,impf,3,m,sg
- יפתח: VERB,qal,impf,3,m,sg
- נדר: NOUN,m,sg,abs
- ליהוה: PREP+NOUN,m,sg,def
- ויאמר: VERB,qal,perf,3,m,sg
- אם: CONJ
- נתון: ADJ,m,sg,abs
- תתן: VERB,qal,imprf,2,_,sg
- את: PRT,acc
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
- בידי: PREP+NOUN,f,sg,suff1s
Parallels
- Numbers 30:2 (verbal): Legal statement about making vows to the LORD and the obligation to keep them—parallels Jephthah’s sworn conditional pledge.
- Deuteronomy 23:21 (thematic): Law forbidding delay or failure in fulfilling vows to God—provides legal/ethical background to Jephthah’s vow.
- 1 Samuel 1:11 (thematic): Hannah’s conditional vow to dedicate a son to the LORD if He grants one—close thematic parallel in form and content (vow concerning a child/dedication).
- 1 Samuel 14:24 (thematic): Saul’s rash oath that brings unintended consequences—a comparable example of an impetuous vow with damaging results.
- Psalm 76:11 (verbal): Appeal to make and fulfill vows to the LORD; echoes the language and expectation implicit in Jephthah’s pledge.
Alternative generated candidates
- And Jephthah made a vow to the LORD and said, “If you indeed give the Ammonites into my hand,
- And Jephthah made a vow to the LORD, saying, "If you indeed give the children of Ammon into my hand,
Jud.11.31 - Details
Original Text
Morphology
- והיה: VERB,qal,imperfect,3,m,sg
- היוצא: VERB,qal,ptc,3,m,sg
- אשר: PRON,rel
- יצא: VERB,qal,perf,3,m,sg
- מדלתי: PREP+NOUN,f,sg,abs,poss:1cs
- ביתי: NOUN,m,sg,abs+1cs
- לקראתי: PREP+NOUN,f,sg,abs,poss:1cs
- בשובי: PREP+NOUN,m,sg,abs,poss:1s
- בשלום: PREP
- מבני: PREP+NOUN,m,pl,cs
- עמון: NOUN,m,sg,abs
- והיה: VERB,qal,imperfect,3,m,sg
- ליהוה: PREP+NOUN,m,sg,def
- והעליתהו: VERB,hif,impf,1,m,sg,obj:3ms
- עולה: NOUN,f,sg,abs
Parallels
- Judges 11:39 (structural): Immediate narrative parallel — the fulfillment of Jephthah’s vow when his daughter returns and he carries out what he vowed.
- Deuteronomy 23:21-23 (verbal): Legal instruction about fulfilling vows to the LORD immediately — echoes the obligation behind Jephthah’s pledge.
- Leviticus 27:28-29 (allusion): Law concerning persons or things 'devoted' to the LORD that become holy and are not redeemable, paralleling the idea of something belonging to God by vow.
- 1 Samuel 1:11 (thematic): Hannah’s vow to dedicate a child to the LORD if answered parallels Jephthah’s vow linking divine deliverance with dedication of a child.
- Ecclesiastes 5:4-6 (thematic): Admonition against making rash vows and the moral danger of uttering vows one must keep, relevant to the ethical dimensions of Jephthah’s rash vow.
Alternative generated candidates
- whatever comes forth from the doors of my house to meet me, when I return in peace from the Ammonites, shall be the LORD’s, and I will offer it up as a burnt offering.”
- then whatever comes out of the doors of my house to meet me, when I return in peace from the children of Ammon, shall be the LORD's, and I will offer it up as a burnt offering."
Jud.11.32 - Details
Original Text
Morphology
- ויעבר: VERB,qal,impf,3,m,sg
- יפתח: VERB,qal,impf,3,m,sg
- אל: NEG
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
- להלחם: VERB,hitp,inf
- בם: PREP+PRON,3,m,pl
- ויתנם: CONJ+VERB,qal,impf,3,m,sg,obj:3mp
- יהוה: NOUN,prop,m,sg,abs
- בידו: PREP+NOUN,m,sg,abs+3,m,sg
Parallels
- Judges 4:14-16 (verbal): Deborah and Barak engage Sisera and Yahweh routs the enemy, giving Sisera into their hand—parallel language and structure of divine deliverance in a judges-era military episode.
- Judges 7:2 (verbal): God tells Gideon about the need to reduce numbers so that He may give the Midianites into Israel’s hand—uses the same formula of the Lord ‘giving into the hand’ of an Israelite leader.
- 1 Samuel 17:47 (thematic): David declares that the LORD will deliver the Philistine into his hand so that Israel may know God’s power—shares the theme of Yahweh granting victory to an individual leader against enemies.
- 2 Chronicles 20:15-22 (thematic): Jehoshaphat is told the battle belongs to the LORD; as they praise, God delivers the Ammon/Moab alliance into Judah’s hands—parallels both the theme of divine deliverance and the specific enemy coalition including Ammon.
Alternative generated candidates
- So Jephthah passed over to fight the Ammonites, and the LORD gave them into his hand.
- So Jephthah crossed over to the children of Ammon to fight against them; and the LORD gave them into his hand.
Jud.11.33 - Details
Original Text
Morphology
- ויכם: VERB,qal,wayyiqtol,3,m,sg,suff:3,m,pl
- מערוער: PREP+NOUN,m,sg,abs
- ועד: CONJ+PREP
- בואך: NOUN,m,sg,construct+2,m,sg
- מנית: NOUN,f,sg,abs
- עשרים: NUM,card,pl
- עיר: NOUN,f,sg,abs
- ועד: CONJ+PREP
- אבל: CONJ
- כרמים: NOUN,m,pl,abs
- מכה: NOUN,f,sg,abs
- גדולה: ADJ,f,sg,abs
- מאד: ADV
- ויכנעו: VERB,qal,impf,3,m,pl
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
- מפני: PREP
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
Parallels
- 2 Samuel 10:19 (thematic): David's campaign against the Ammonites and their allies results in their defeat and the Syrians ceasing to aid them — thematically parallel to Judges 11:33's report that the children of Ammon were subdued before Israel.
- 1 Chronicles 19:18-19 (verbal): Chronicles' retelling of David's victories over the Ammonites/Arameans uses similar language of routing and subduing Israel's enemies, paralleling Judges 11:33's description of a great strike and Ammon's subjugation.
- Joshua 12:1-6 (structural): Joshua's summary of kings and territories conquered east of the Jordan (a run of place-names and defeated cities) parallels Judges 11:33's territorial sweep and enumeration of 'twenty towns' taken in the campaign.
- 1 Samuel 7:11 (verbal): The description of the LORD producing 'a very great slaughter' among Israel's enemies in the Philistine battle (and the phrasing about heavy slaughter) echoes Judges 11:33's phrase 'a very great slaughter' emphasizing the scale of Israel's victory.
Alternative generated candidates
- He struck them from Aroer to the vicinity of Minnith — twenty cities — and to Abel-keramim he gave them a very great defeat; so the Ammonites were subdued before the Israelites.
- And he struck them from Aroer to the vicinity of Minnith—twenty cities—and to Abel Keramim he struck a very great slaughter; thus the children of Ammon were subdued before the children of Israel.
Jud.11.34 - Details
Original Text
Morphology
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- יפתח: VERB,qal,impf,3,m,sg
- המצפה: NOUN,m,sg,def
- אל: NEG
- ביתו: NOUN,m,sg,abs
- והנה: ADV
- בתו: NOUN,f,sg,abs+PRON,3,m,sg
- יצאת: VERB,qal,perf,2,m,sg
- לקראתו: PREP+NOUN,f,sg,abs+PRON,3,m
- בתפים: PREP+NOUN,m,pl,abs
- ובמחלות: CONJ+PREP+NOUN,f,pl,abs
- ורק: CONJ
- היא: PRON,dem,3,f,sg
- יחידה: ADJ,f,sg,abs
- אין: PART,neg
- לו: PRON,3,m,sg
- ממנו: PREP+PRON,3,m,sg
- בן: NOUN,m,sg,abs
- או: CONJ
- בת: NOUN,f,sg,cs
Parallels
- Exodus 15:20 (verbal): Miriam leads the women with a timbrel and song and dances after the Red Sea crossing — same imagery of a woman coming out with timbrels and dancing.
- Judges 21:21-23 (thematic): Daughters of Shiloh go out yearly to dance and play timbrels; closely parallels the scene of a young woman coming out to meet with timbrels and dances.
- 1 Samuel 18:6-7 (structural): Israelite women come out singing and dancing to celebrate military victory (ʼSaul has slain his thousands…') — similar social custom of public female celebration with song and dance.
- 1 Samuel 1:11,27-28 (thematic): Hannah’s vow to dedicate her child to the LORD and her subsequent dedication of Samuel parallels the motif of an only child connected to a vow or consecration as in Jephthah’s narrative.
Alternative generated candidates
- Jephthah came to his house at Mizpah; and behold, his daughter came out to meet him with timbrels and with dances. She was his only child; besides her he had no son or daughter.
- Then Jephthah came to his house at Mizpah; and behold, his daughter came out to meet him with timbrels and with dances—she was his only child; besides her he had neither son nor daughter.
Jud.11.35 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כראותו: VERB,qal,impf,3,m,sg
- אותה: PRON,3,f,sg,acc
- ויקרע: VERB,qal,wayyiqtol,3,m,sg
- את: PRT,acc
- בגדיו: NOUN,m,pl,abs+PRON,3,m,sg
- ויאמר: VERB,qal,perf,3,m,sg
- אהה: INTJ
- בתי: NOUN,f,sg,abs,1cs
- הכרע: VERB,qal,perf,2,f,sg
- הכרעתני: VERB,qal,perf,2,f,sg
- ואת: CONJ
- היית: VERB,qal,perf,2,m,sg
- בעכרי: NOUN,m,sg,abs
- ואנכי: PRON,1,sg
- פציתי: VERB,qal,perf,1,m,sg
- פי: NOUN,m,sg,construct
- אל: NEG
- יהוה: NOUN,prop,m,sg,abs
- ולא: CONJ
- אוכל: VERB,qal,part,1,m,sg
- לשוב: INF,qal
Parallels
- Genesis 37:34 (structural): Jacob tears his garments on hearing Joseph is (supposedly) dead — the tear of clothing as a conventional sign of grief, paralleling Jephthah’s rending of garments on seeing his daughter.
- Job 1:20 (structural): Job rips his robe and shaves his head in response to sudden calamity — similar external expression of anguish and lamentation as Jephthah’s tearing of garments.
- Numbers 30:2 (verbal): Legal statement that a person who vows to the LORD must keep it: 'If a man makes a vow to the LORD... he shall not break his word' — parallels Jephthah’s claim that he has opened his mouth to the LORD and cannot retract the vow.
- Proverbs 20:25 (thematic): 'It is a snare to say rashly “It is holy,” and to reflect only after making vows' — thematically echoes the danger of making impulsive vows, as in Jephthah’s tragic vow.
- 1 Samuel 1:11 (thematic): Hannah’s vow to dedicate a child to the LORD links to the theme of binding vows concerning offspring — both passages involve a parent’s vow to God that affects a child’s future.
Alternative generated candidates
- When he saw her, he tore his clothes and said, “Alas, my daughter! You have brought me very low; you have become a trouble to me, for I have opened my mouth to the LORD, and I cannot take back my vow.”
- When he saw her, he tore his clothes and said, "Ah, my daughter! You have brought me very low, and you have become a calamity to me; for I have opened my mouth to the LORD, and I cannot go back."
Jud.11.36 - Details
Original Text
Morphology
- ותאמר: VERB,qal,perf,3,f,sg
- אליו: PREP+PRON,3,m,sg
- אבי: NOUN,m,sg,cons
- פציתה: VERB,qal,perf,2,m,sg
- את: PRT,acc
- פיך: NOUN,m,sg,abs+2ms
- אל: NEG
- יהוה: NOUN,prop,m,sg,abs
- עשה: VERB,qal,perf,3,m,sg
- לי: PREP+PRON,1,sg
- כאשר: CONJ
- יצא: VERB,qal,perf,3,m,sg
- מפיך: PREP,2,m,sg
- אחרי: PREP
- אשר: PRON,rel
- עשה: VERB,qal,perf,3,m,sg
- לך: PRON,2,m,sg
- יהוה: NOUN,prop,m,sg,abs
- נקמות: NOUN,f,pl,abs
- מאיביך: PREP,2,m,sg
- מבני: PREP+NOUN,m,pl,cs
- עמון: NOUN,m,sg,abs
Parallels
- Judges 11:30-31 (quotation): Immediate context: Jephthah’s original vow to the LORD — the words he ‘opened’ — which his daughter here accepts; direct verbal source of 11:36’s claim.
- Numbers 30:3-5 (structural): Law concerning vows of a young woman under her father’s authority (father may confirm or nullify); relevant structural contrast to Jephthah’s unrevoked vow affecting his daughter.
- Deuteronomy 23:21-23 (thematic): General command to fulfill vows made to the LORD (don’t delay in paying what you vow) — frames the theological/ethical obligation Jephthah invokes.
- Genesis 22:1-19 (thematic): The binding/near-sacrifice of a child (the Akedah) provides a theological and literary parallel for a parent’s readiness to offer a child to God and the child’s submission.
- Leviticus 20:2 (cf. 18:21) (allusion): Prohibition and severe sanction against giving children to Molech/child sacrifice — a legal/ritual contrast that highlights the problematic nature of Jephthah’s vow.
Alternative generated candidates
- She said to her father, “My father, you have opened your mouth to the LORD; do to me according to that which has gone out of your mouth, since the LORD has taken vengeance for you on your enemies, the Ammonites.”
- And she said to her father, "My father, you have opened your mouth to the LORD; do to me according to the vow that has gone out of your mouth, since the LORD has taken vengeance for you on your enemies, the children of Ammon."
Jud.11.37 - Details
Original Text
Morphology
- ותאמר: VERB,qal,perf,3,f,sg
- אל: NEG
- אביה: NOUN,m,sg,suff
- יעשה: VERB,qal,imperfect,3,m,sg
- לי: PREP+PRON,1,sg
- הדבר: NOUN,m,sg,def
- הזה: DEM,m,sg
- הרפה: VERB,hiph,impv,2,m,sg
- ממני: PREP,suff,1,m,sg
- שנים: NOUN,f,pl,abs
- חדשים: NOUN,m,pl,abs
- ואלכה: VERB,qal,impf,1,_,sg
- וירדתי: VERB,qal,perf,1,f,sg
- על: PREP
- ההרים: NOUN,m,pl,def
- ואבכה: VERB,qal,impf,1,f,sg
- על: PREP
- בתולי: NOUN,m,pl,cs
- אנכי: PRON,1,sg
- ורעותי: NOUN,f,pl,abs,+1,sg
Parallels
- Judg.11.38 (structural): Immediate narrative continuation: she is given the two months, goes into the mountains and bewailed her virginity as she requested.
- Judg.11.39 (structural): Narrative outcome: the vow’s fulfillment/dedication and the daughter’s fate—shows the tragic consequence of the promise described in v.37.
- Numbers 30:3-5 (structural): Legal background on vows by a daughter and the father's authority to confirm or annul them—helps explain the social-legal context of a daughter's vow and a father's response.
- 2 Samuel 13:19-20 (thematic): Tamar’s public mourning for her violated/lost virginity parallels the daughter’s lamentation over her virginity—both portray female grief centered on chastity and social consequence.
- 1 Samuel 1:11 (thematic): Hannah’s vow to dedicate a child to the Lord parallels the theme of a life-changing vow/dedication to God and the personal cost such vows can entail.
Alternative generated candidates
- And she said to her father, “Let this thing be done for me: grant me two months, that I may go and wander on the mountains and bewail my virginity, I and my companions.”
- Then she said to her father, "Let this thing be done for me: grant me two months, that I may go and wander on the mountains and bewail my virginity, I and my companions."
Jud.11.38 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- לכי: VERB,qal,imp,2,f,sg
- וישלח: VERB,qal,impf,3,m,sg
- אותה: PRON,3,f,sg,acc
- שני: NUM,m,pl,construct
- חדשים: NOUN,m,pl,abs
- ותלך: VERB,qal,perf,3,f,sg
- היא: PRON,dem,3,f,sg
- ורעותיה: NOUN,f,pl,abs+PRON,3,f,sg
- ותבך: VERB,qal,perf,3,f,sg
- על: PREP
- בתוליה: NOUN,f,sg,abs+PRON,3,f,sg
- על: PREP
- ההרים: NOUN,m,pl,def
Parallels
- Judges 11:39 (verbal): Immediate continuation of the episode: states the daughter fulfilled the vow and remained a virgin — directly tied to her lament in v.38.
- Judges 11:40 (thematic): Reports the institutional aftermath — an annual commemoration by the daughters of Israel that grows out of the daughter's mourning for her virginity.
- Numbers 30:2 (structural): Legal background on vows: explains the binding nature of vows (context for understanding Jephthah's obligation and the crisis created by his vow).
- 1 Samuel 1:11 (thematic): Hannah's vow to dedicate her child to the LORD: thematically parallels vows involving children and the emotional cost/dedication that follows.
- 2 Samuel 13:19 (thematic): Tamar's public mourning over her violated virginity (tearing garments, ashes): thematically parallels the motif of a woman's lament over lost or forfeited virginity.
Alternative generated candidates
- He said, “Go.” And he sent her away for two months; and she went with her companions and bewailed her virginity on the mountains.
- And he said, "Go." So he sent her away for two months; and she went with her companions and bewailed her virginity on the mountains.
Jud.11.39 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- מקץ: PREP
- שנים: NOUN,f,pl,abs
- חדשים: NOUN,m,pl,abs
- ותשב: VERB,qal,perf,3,f,sg
- אל: NEG
- אביה: NOUN,m,sg,suff
- ויעש: VERB,qal,impf,3,m,sg
- לה: PREP+PRON,3,f,sg
- את: PRT,acc
- נדרו: NOUN,m,sg,abs+3m
- אשר: PRON,rel
- נדר: NOUN,m,sg,abs
- והיא: CONJ+PRON,3,f,sg
- לא: PART_NEG
- ידעה: VERB,qal,perf,3,f,sg
- איש: NOUN,m,sg,abs
- ותהי: VERB,qal,perf,3,f,sg
- חק: NOUN,m,sg,abs
- בישראל: NOUN,m,sg,abs
Parallels
- Judg 11:30-31 (structural): Immediate context: Jephthah's vow in which he pledges a thanksgiving offering 'whatever comes out' — the verbal and narrative basis for the daughter's consecration in 11:39.
- Judg 11:36-37 (structural): Close narrative parallel within the same episode describing the daughter's lament and Jephthah's fulfillment of the vow, directly explaining how 11:39 was carried out.
- 1 Sam 1:11, 1:28 (thematic): Hannah's vow to dedicate a child to the LORD and her subsequent dedication of Samuel (1:28) parallels the theme of parental vows resulting in a child's consecration to divine service.
- Num 30:2-5 (verbal): Legal regulations about the binding nature of vows and their enforceability provide a legal backdrop to Jephthah's vow and its obligatory fulfillment.
- Lev 27:2-8 (thematic): Laws concerning persons or things 'vowed' or dedicated to the LORD (including provisions for redemption) parallel the concept of dedicating a person to God and the consequences of such dedications.
Alternative generated candidates
- At the end of two months she returned to her father; and he did with her according to his vow which he had vowed. She knew no man; and it became a custom in Israel
- At the end of two months she returned to her father, and he did with her according to his vow which he had vowed; she had never known a man. Thus it became a custom in Israel,
Jud.11.40 - Details
Original Text
Morphology
- מימים: PREP+NOUN,m,pl,abs
- ימימה: ADV
- תלכנה: VERB,qal,impf,3,f,pl
- בנות: NOUN,f,pl,abs
- ישראל: NOUN,m,sg,abs
- לתנות: INF+VERB,qal,inf
- לבת: PREP+NOUN,f,sg,cons
- יפתח: VERB,qal,impf,3,m,sg
- הגלעדי: ADJ,m,sg,def
- ארבעת: NUM,card,pl,cons
- ימים: NOUN,m,pl,abs
- בשנה: PREP+NOUN,f,sg,abs
Parallels
- Judg.11:37-39 (structural): Immediate context: the daughter of Jephthah asks for two months to bewail her virginity and then is given over to her fate; these verses explain the personal lamentation that the annual four‑day commemoration (v.40) institutionalizes.
- 2 Sam.21:10 (verbal): Very similar wording and practice: 'From the time of Saul... the daughters of Israel used to go out to lament Saul and his sons' — parallels the phrase 'daughters of Israel' and the yearly public lament for a notable figure.
- 2 Sam.1:17-27 (thematic): David's public lament for Saul and Jonathan demonstrates the Israelite practice of composing and performing formal laments over fallen leaders; thematically parallels communal mourning and commemorative lament in Judg.11:40.
- Esther 9:27-28 (thematic): Establishment of an annual communal observance (Purim) 'to be remembered and kept' — a thematic parallel in which a significant event is institutionalized as a recurring national commemoration, though celebratory rather than mournful.
Alternative generated candidates
- that the daughters of Israel would go year by year to lament the daughter of Jephthah the Gileadite four days in the year.
- that the daughters of Israel would go yearly to lament the daughter of Jephthah the Gileadite four days in a year.
Again the children of Israel did evil in the sight of the LORD and served the Baals, the Ashtaroth, the gods of Aram, the gods of Sidon, the gods of Moab, the gods of the sons of Ammon, and the gods of the Philistines; and they forsook the LORD and did not serve him.
The anger of the LORD was kindled against Israel, and he sold them into the hand of the Philistines and into the hand of the sons of Ammon.
They oppressed and crushed the children of Israel that year eighteen years; all the people who were beyond the Jordan, in the land of the Amorites who are in Gilead.
The sons of Ammon crossed the Jordan to fight also against Judah and Benjamin and the house of Ephraim; Israel was sore distressed.
Then the children of Israel cried to the LORD, saying, “We have sinned against you, for we have forsaken our God and have served the Baals.” And the LORD said to the children of Israel, “Did I not deliver you from the Egyptians, from the Amorites, from the sons of Ammon, and from the Philistines?
The Sidonians, Amalek, and Maon oppressed you; and you cried to me, and I delivered you from their hand.
Yet you have forsaken me and served other gods; therefore I will not deliver you any more.
Go and cry out to the gods that you have chosen; let them deliver you in the time of your distress.”
The children of Israel said to the LORD, “We have sinned; do to us whatever seems good to you; only deliver us this day.”
Then they put away the foreign gods from among them and served the LORD; and his soul was grieved because of the misery of Israel.
The sons of Ammon assembled and encamped in Gilead, and the children of Israel assembled and encamped at Mizpah.
The people said to the heads of Gilead, “Who is he who will begin to fight the sons of Ammon? He shall be head over all who dwell in Gilead.”
Jephthah the Gileadite was a mighty warrior; he was the son of a prostitute, and Gilead fathered Jephthah.
Gilead’s wife bore him sons; and when his sons grew up, they drove Jephthah out and said to him, “You shall have no inheritance in our father’s house, for you are the son of another woman.” So Jephthah fled from before his brothers and lived in the land of Tob; and worthless men gathered to Jephthah and went out with him.
It came about as time went on that the sons of Ammon made war against Israel.
When the sons of Ammon fought against Israel, the elders of Gilead went to bring Jephthah from the land of Tob.
They said to Jephthah, “Come and be our chief, that we may fight the sons of Ammon.”
Jephthah said to the elders of Gilead, “Did you not hate me and drive me out of my father’s house? Why have you come to me now when you are in distress?”
The elders of Gilead said to Jephthah, “Therefore now return with us, and you shall go with us and fight the sons of Ammon; you shall be head over all who dwell in Gilead.”
Jephthah said to the elders of Gilead, “If you bring me back to fight the sons of Ammon, and the LORD gives them into my hand, I will be your head.”
The elders of Gilead said to Jephthah, “The LORD will be witness between us—if we do not do as you say, then may he deal with us as seems good to him.” So Jephthah went with the elders of Gilead, and the people made him head and commander; and Jephthah spoke all his words before the LORD at Mizpah.
Then Jephthah sent messengers to the king of the sons of Ammon, saying, “What have you to do with me, that you have come to fight against my land?”
The king of the sons of Ammon answered the messengers of Jephthah, “Because Israel has taken away my land when they came up from Egypt—from the Arnon to the Jabbok and to the Jordan—now therefore restore it peaceably.”
Jephthah also sent messengers again to the king of the sons of Ammon,
saying to him, “Thus says Jephthah: Israel did not take the land of Moab nor the land of the sons of Ammon;
for when Israel went up from Egypt they went through the wilderness to the Sea of Reeds and came to Kadesh.
Israel sent messengers to the king of Edom saying, ‘Let me pass through your land’; but the king of Edom would not listen. So Israel also turned aside from him.
They turned and went through the wilderness and encircled the land of Edom and the land of Moab; they came from the east to the land of Moab and camped beyond the Arnon; but they did not enter the border of Moab, for the Arnon was the border of Moab.
Then Israel sent messengers to Sihon king of the Amorites, saying, ‘Let me pass through your land to my place.’ But Sihon would not permit Israel to pass through his border; Sihon gathered all his people and went out to meet Israel in battle at Jahaz. And the LORD, the God of Israel, gave Sihon and all his people into the hand of Israel; and they struck them down and possessed all his land.
They possessed all the border of the Amorites from the Arnon to the Jabbok and from the wilderness to the Jordan. Now therefore the LORD, the God of Israel, has dispossessed the Amorites from before his people Israel; will you possess them?
Will you not possess what your gods already possess? Possess it—what the LORD our God has dispossessed from before us, we will possess.
Was it not Balak the son of Zippor king of Moab who had a large possession, and he was driven back from the possession of the Israelites?
When Israel dwelt in Heshbon and its villages and in Aroer and its villages and in all the cities that are on the banks of the Arnon for three hundred years—why did you not recover them then?
I have not sinned against you, but you do me wrong to fight against me. The LORD, the Judge, decide this day between the people of Israel and the people of Ammon.” But the king of the sons of Ammon did not listen to the words of Jephthah which he sent him.
Then the Spirit of the LORD came upon Jephthah, and he passed through Gilead and Manasseh; he passed through Mizpah of Gilead, and from Mizpah of Gilead he passed over to the sons of Ammon. And Jephthah made a vow to the LORD and said, “If you will indeed give the sons of Ammon into my hand,
then the one who comes out of the doors of my house to meet me when I return in peace from the sons of Ammon shall be the LORD’s, and I will offer him up as a burnt offering.” So Jephthah passed over to the sons of Ammon to fight against them, and the LORD gave them into his hand.
He struck them from Aroer as far as Minnith, twenty cities, with a very great slaughter; and the sons of Ammon were subdued before the children of Israel.
Jephthah came to his house at Mizpah; and behold, his daughter came out to meet him with timbrels and with dances—she was his only child; besides her he had neither son nor daughter.
When he saw her, he tore his clothes and said, “Alas, my daughter! You have brought me very low; you are one of those who cause me trouble. For I have opened my mouth to the LORD and I cannot take it back.”
She said to her father, “My father, you have opened your mouth to the LORD; do to me according to whatever has gone out of your mouth, since the LORD has taken vengeance on your enemies, the sons of Ammon.”
Then she said to her father, “Let this thing be done for me: grant me two months, that I may go up and down on the mountains and bewail my virginity, with my companions.” And he said, “Go,” and he sent her away for two months; and she went with her companions and bewailed her virginity on the mountains.
At the end of two months she returned to her father, and he did with her according to his vow which he had made. She had no relations with a man; it became a custom in Israel,
that the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in the year.