Kejadian 19:38
Konteks19:38 The younger daughter also gave birth to a son and named him Ben-Ammi. 1 He is the ancestor of the Ammonites of today.
Hakim-hakim 10:17--11:33
Konteks10:17 The Ammonites assembled 2 and camped in Gilead; the Israelites gathered together and camped in Mizpah. 10:18 The leaders 3 of Gilead said to one another, “Who is willing to lead the charge 4 against the Ammonites? He will become the leader of all who live in Gilead!”
11:1 Now Jephthah the Gileadite was a brave warrior. His mother was a prostitute, but Gilead was his father. 5 11:2 Gilead’s wife also gave 6 him sons. When his wife’s sons grew up, they made Jephthah leave and said to him, “You are not going to inherit any of our father’s wealth, 7 because you are another woman’s son.” 11:3 So Jephthah left 8 his half-brothers 9 and lived in the land of Tob. Lawless men joined Jephthah’s gang and traveled with him. 10
11:4 It was some time after this when the Ammonites fought with Israel. 11:5 When the Ammonites attacked, 11 the leaders 12 of Gilead asked Jephthah to come back 13 from the land of Tob. 11:6 They said, 14 “Come, be our commander, so we can fight with the Ammonites.” 11:7 Jephthah said to the leaders of Gilead, “But you hated me and made me leave 15 my father’s house. Why do you come to me now, when you are in trouble?” 11:8 The leaders of Gilead said to Jephthah, “That may be true, 16 but now we pledge to you our loyalty. 17 Come with us and fight with the Ammonites. Then you will become the leader 18 of all who live in Gilead.” 19 11:9 Jephthah said to the leaders of Gilead, “All right! 20 If you take me back to fight with the Ammonites and the Lord gives them to me, 21 I will be your leader.” 22 11:10 The leaders of Gilead said to Jephthah, “The Lord will judge any grievance you have against us, 23 if we do not do as you say.” 24 11:11 So Jephthah went with the leaders of Gilead. The people made him their leader and commander. Jephthah repeated the terms of the agreement 25 before the Lord in Mizpah.
11:12 Jephthah sent messengers to the Ammonite king, saying, “Why have 26 you come against me to attack my land?” 11:13 The Ammonite king said to Jephthah’s messengers, “Because Israel stole 27 my land when they 28 came up from Egypt – from the Arnon River in the south to the Jabbok River in the north, and as far west as the Jordan. 29 Now return it 30 peaceably!”
11:14 Jephthah sent messengers back to the Ammonite king 11:15 and said to him, “This is what Jephthah says, ‘Israel did not steal 31 the land of Moab and the land of the Ammonites. 11:16 When they left 32 Egypt, Israel traveled 33 through the desert as far as the Red Sea and then came to Kadesh. 11:17 Israel sent messengers to the king of Edom, saying, “Please allow us 34 to pass through your land.” But the king of Edom rejected the request. 35 Israel sent the same request to the king of Moab, but he was unwilling to cooperate. 36 So Israel stayed at Kadesh. 11:18 Then Israel 37 went through the desert and bypassed the land of Edom and the land of Moab. They traveled east of the land of Moab and camped on the other side of the Arnon River; 38 they did not go through Moabite territory (the Arnon was Moab’s border). 11:19 Israel sent messengers to King Sihon, the Amorite king who ruled in Heshbon, and said to him, “Please allow us to pass through your land to our land.” 39 11:20 But Sihon did not trust Israel to pass through his territory. He 40 assembled his whole army, 41 camped in Jahaz, and fought with Israel. 11:21 The Lord God of Israel handed Sihon and his whole army over to Israel and they defeated them. Israel took 42 all the land of the Amorites who lived in that land. 11:22 They took all the Amorite territory from the Arnon River on the south to the Jabbok River on the north, from the desert in the east to the Jordan in the west. 43 11:23 Since 44 the Lord God of Israel has driven out 45 the Amorites before his people Israel, do you think you can just take it from them? 46 11:24 You have the right to take what Chemosh your god gives you, but we will take the land of all whom the Lord our God has driven out before us. 47 11:25 Are you really better than Balak son of Zippor, king of Moab? Did he dare to quarrel with Israel? Did he dare to fight with them? 48 11:26 Israel has been living in Heshbon and its nearby towns, in Aroer and its nearby towns, and in all the cities along the Arnon for three hundred years! Why did you not reclaim them during that time? 11:27 I have not done you wrong, 49 but you are doing wrong 50 by attacking me. May the Lord, the Judge, judge this day between the Israelites and the Ammonites!’” 11:28 But the Ammonite king disregarded 51 the message sent by Jephthah. 52
11:29 The Lord’s spirit empowered 53 Jephthah. He passed through Gilead and Manasseh and went 54 to Mizpah in Gilead. From there he approached the Ammonites. 55 11:30 Jephthah made a vow to the Lord, saying, “If you really do hand the Ammonites over to me, 11:31 then whoever is the first to come through 56 the doors of my house to meet me when I return safely from fighting the Ammonites – he 57 will belong to the Lord and 58 I will offer him up as a burnt sacrifice.” 11:32 Jephthah approached 59 the Ammonites to fight with them, and the Lord handed them over to him. 11:33 He defeated them from Aroer all the way to Minnith – twenty cities in all, even as far as Abel Keramim! He wiped them out! 60 The Israelites humiliated the Ammonites. 61
Hakim-hakim 11:2
Konteks11:2 Gilead’s wife also gave 62 him sons. When his wife’s sons grew up, they made Jephthah leave and said to him, “You are not going to inherit any of our father’s wealth, 63 because you are another woman’s son.”
1 Tawarikh 20:1-2
Konteks20:1 In the spring, at the time when kings normally conduct wars, 64 Joab led the army into battle and devastated the land of the Ammonites. He went and besieged Rabbah, while David stayed in Jerusalem. Joab defeated Rabbah and tore it down. 20:2 David took the crown from the head of their king 65 and wore it 66 (its weight was a talent 67 of gold and it was set with precious stones). He took a large amount of plunder from the city.
Zefanya 2:8-11
Konteks2:8 “I have heard Moab’s taunts
and the Ammonites’ insults.
They 68 taunted my people
and verbally harassed those living in Judah. 69
2:9 Therefore, as surely as I live,” says the Lord who commands armies, the God of Israel,
“be certain that Moab will become like Sodom
and the Ammonites like Gomorrah.
They will be overrun by weeds, 70
filled with salt pits, 71
and permanently desolate.
Those of my people who are left 72 will plunder their belongings; 73
those who are left in Judah 74 will take possession of their land.”
2:10 This is how they will be repaid for their arrogance, 75
for they taunted and verbally harassed 76 the people of the Lord who commands armies.
2:11 The Lord will terrify them, 77
for 78 he will weaken 79 all the gods of the earth.
All the distant nations will worship the Lord in their own lands. 80
[19:38] 1 sn The name Ben-Ammi means “son of my people.” Like the account of Moab’s birth, this story is probably included in the narrative to portray the Ammonites, another perennial enemy of Israel, in a negative light.
[10:17] 2 tn Or “were summoned;” or “were mustered.”
[10:18] 3 tn Heb “the people, the officers.”
[10:18] 4 tn Heb “Who is the man who will begin fighting.”
[11:1] 5 tn Heb “Now he was the son of a woman, a prostitute, and Gilead fathered Jephthah.”
[11:2] 7 tn Heb “in the house of our father.”
[11:3] 10 tn Heb “Empty men joined themselves to Jephthah and went out with him.”
[11:5] 11 tn Heb “When the Ammonites fought with Israel.”
[11:5] 13 tn Heb “went to take Jephthah.”
[11:6] 14 tn Heb “to Jephthah.”
[11:7] 15 tn Heb “Did you not hate me and make me leave?”
[11:8] 16 tn Heb “therefore”; “even so.” For MT לָכֵן (lakhen, “therefore”) the LXX has an opposite reading, “not so,” which seems to be based on the Hebrew words לֹא כֵן (lo’ khen).
[11:8] 17 tn Heb “we have returned to you.” For another example of שׁוּב אֶל (shuv ’el) in the sense of “give allegiance to,” see 1 Kgs 12:27b.
[11:8] 18 sn Then you will become the leader. The leaders of Gilead now use the word רֹאשׁ (ro’sh, “head, leader”), the same term that appeared in their original, general offer (see 10:18). In their initial offer to Jephthah they had simply invited him to be their קָצִין (qatsin, “commander”; v. 6). When he resists they must offer him a more attractive reward – rulership over the region. See R. G. Boling, Judges (AB), 198.
[11:8] 19 tn Heb “leader of us and all who live in Gilead.”
[11:9] 20 tn “All right” is supplied in the translation for clarification.
[11:9] 21 tn Heb “places them before me.”
[11:9] 22 tn Some translate the final statement as a question, “will I really be your leader?” An affirmative sentence is preferable. Jephthah is repeating the terms of the agreement in an official manner. In v. 10 the leaders legally agree to these terms.
[11:10] 23 tn Heb “The
[11:10] 24 sn The
[11:11] 25 tn Heb “spoke all his words.” This probably refers to the “words” recorded in v. 9. Jephthah repeats the terms of the agreement at the
[11:12] 26 tn Heb “What to me and to you that…?”
[11:13] 27 tn Or “took”; or “seized.”
[11:13] 28 tn Heb “he” (a collective singular).
[11:13] 29 tn Heb “from the Arnon to the Jabbok and to the Jordan.” The word “River” has been supplied in the translation with “Arnon” and “Jabbok,” because these are less familiar to modern readers than the Jordan.
[11:13] 30 tc The translation assumes a singular suffix (“[return] it”); the Hebrew text has a plural suffix (“[return] them”), which, if retained, might refer to the cities of the land.
[11:15] 31 tn Or “take”; or “seize.”
[11:16] 32 tn Heb “For when they went up from.”
[11:17] 34 tn Heb “me.” (Collective Israel is the speaker.)
[11:17] 35 tn Heb “did not listen.”
[11:17] 36 tn Heb “Also to the king of Moab he sent, but he was unwilling.”
[11:18] 37 tn Heb “he”; the referent (Israel; the pronoun in the Hebrew text represents a collective singular) has been specified in the translation for clarity.
[11:18] 38 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[11:19] 39 tn Heb “to my place.”
[11:20] 40 tn Heb “Sihon.” The proper name (“Sihon”) has been replaced in the translation by the pronoun (“he”) because of English style; a repetition of the proper name here would be redundant in English.
[11:20] 41 tn Heb “all his people” (also in the following verse).
[11:21] 42 tn That is, took as its own possession.
[11:22] 43 tn Heb “from the Arnon to the Jabbok, and from the desert to the Jordan.” The word “River” has been supplied in the translation with “Arnon” and “Jabbok,” because these are less familiar to modern readers than the Jordan.
[11:23] 45 tn Or “dispossessed.”
[11:23] 46 tn Heb “will you dispossess him [i.e., Israel; or possibly “it,” i.e., the territory]?” There is no interrogative marker in the Hebrew text.
[11:24] 47 tn Heb “Is it not so that what Chemosh your god causes you to possess, you possess, and all whom the
[11:25] 48 tn The Hebrew grammatical constructions of all three rhetorical questions indicate emphasis, which “really” and “dare to” are intended to express in the translation.
[11:25] sn Jephthah argues that the Ammonite king should follow the example of Balak, who, once thwarted in his attempt to bring a curse on Israel, refused to attack Israel and returned home (Num 22-24).
[11:27] 49 tn Or “sinned against you.”
[11:28] 51 tn Heb “did not listen to.”
[11:28] 52 tn Heb “Jephthah’s words which he sent to him.”
[11:29] 54 tn Heb “passed through.”
[11:29] 55 tn Heb “From Mizpah in Gilead he passed through [to] the Ammonites.”
[11:31] 56 tn Heb “the one coming out, who comes out from.” The text uses a masculine singular participle with prefixed article, followed by a relative pronoun and third masculine singular verb. The substantival masculine singular participle הַיּוֹצֵא (hayyotse’, “the one coming out”) is used elsewhere of inanimate objects (such as a desert [Num 21:13] or a word [Num 32:24]) or persons (Jer 5:6; 21:9; 38:2). In each case context must determine the referent. Jephthah may have envisioned an animal meeting him, since the construction of Iron Age houses would allow for an animal coming through the doors of a house (see R. G. Boling, Judges [AB], 208). But the fact that he actually does offer up his daughter indicates the language of the vow is fluid enough to encompass human beings, including women. He probably intended such an offering from the very beginning, but he obviously did not expect his daughter to meet him first.
[11:31] 57 tn The language is fluid enough to include women and perhaps even animals, but the translation uses the masculine pronoun because the Hebrew form is grammatically masculine.
[11:31] 58 tn Some translate “or,” suggesting that Jephthah makes a distinction between humans and animals. According to this view, if a human comes through the door, then Jephthah will commit him/her to the
[11:32] 59 tn Heb “passed over to.”
[11:33] 60 tn Heb “with a very great slaughter.”
[11:33] 61 tn Heb “The Ammonites were humbled before the Israelites.”
[11:2] 63 tn Heb “in the house of our father.”
[20:1] 64 tn Heb “and it was at the time of the turning of the year, at the time of the going out of kings.”
[20:2] 65 tc The translation follows the MT, which reads “of their king”; the LXX and Vulgate read “of Milcom” (cf. 1 Kgs 11:5). Milcom, also known as Molech, was the god of the Ammonites.
[20:2] 66 tn Heb “and it was on the head of David.”
[20:2] 67 sn See the note on the word “talents” in 19:6.
[2:8] 68 tn Heb “who.” A new sentence was begun here in the translation for stylistic reasons.
[2:8] 69 tn Heb “and they made great [their mouth?] against their territory.” Other possible translation options include (1) “they enlarged their own territory” (cf. NEB) and (2) “they bragged about [the size] of their own territory.”
[2:9] 70 tn The Hebrew text reads מִמְשַׁק חָרוּל (mimshaq kharul, “[?] of weeds”). The meaning of the first word is unknown. The present translation (“They will be overrun by weeds”) is speculative, based on the general sense of the context. For a defense of “overrun” on linguistic grounds, see R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 347. Cf. NEB “a pile of weeds”; NIV “a place of weeds”; NRSV “a land possessed by nettles.”
[2:9] 71 tn The Hebrew text reads וּמִכְרֵה־מֶלַח (umikhreh-melakh, “and a [?] of salt”). The meaning of the first word is unclear, though “pit” (NASB, NIV, NRSV; NKJV “saltpit”), “mine,” and “heap” (cf. NEB “a rotting heap of saltwort”) are all options. The words “filled with” are supplied for clarification.
[2:9] 72 tn Or “The remnant of my people.”
[2:9] 73 tn Heb “them.” The actual object of the plundering, “their belongings,” has been specified in the translation for clarity.
[2:9] 74 tn Heb “[the] nation.” For clarity the “nation” has been specified as “Judah” in the translation.
[2:10] 75 tn Heb “this is for them in place of their arrogance.”
[2:10] 76 tn Heb “made great [their mouth?] against” (cf. the last phrase of v. 8).
[2:11] 77 tn Heb “will be awesome over [or, “against”] them.”
[2:11] 79 tn The meaning of this rare Hebrew word is unclear. If the meaning is indeed “weaken,” then this line may be referring to the reduction of these gods’ territory through conquest (see Adele Berlin, Zephaniah [AB 25A], 110-11). Cf. NEB “reduce to beggary”; NASB “starve”; NIV “when he destroys”; NRSV “shrivel.”
[2:11] 80 tn Heb “and all the coastlands of the nations will worship [or, “bow down”] to him, each from his own place.”
