Judges 11
Commentary from 6 fathers
And Jephthae the Galaadite [was] a mighty man; and he [was] the son of a harlot, who bore Jephthae to Galaad.
ΚΑΙ ᾿Ιεφθάε ὁ Γαλααδίτης ἐπῃρμένος δυνάμει· καὶ αὐτὸς υἱὸς γυναικὸς πόρνης, ἣ ἐγέννησε τῷ Γαλαὰδ τὸν ᾿Ιεφθάε.
И҆ бѧ́ше і҆ефѳа́й галааді́тѧнинъ си́ленъ крѣ́постїю: и҆ то́й бы́сть сы́нъ жены̀ блꙋдни́цы, ꙗ҆́же родѝ галаа́дꙋ і҆ефѳа́ѧ.
And the wife of Galaad bore him sons; and the sons of his wife grew up, and they cast out Jephthae, and said to him, Thou shalt not inherit in the house of our father, for thou art the son of a concubine.
καὶ ἔτεκεν ἡ γυνὴ Γαλαὰδ αὐτῷ υἱούς· καὶ ἡδρύνθησαν οἱ υἱοὶ τῆς γυναικὸς καὶ ἐξέβαλον τὸν ᾿Ιεφθάε καὶ εἶπαν αὐτῷ· οὐ κληρονομήσεις ἐν τῷ οἴκῳ τοῦ πατρὸς ἡμῶν, ὅτι υἱὸς γυναικὸς ἑταίρας σύ.
И҆ родѝ жена̀ галаа́дова сынѡ́въ є҆мꙋ̀: и҆ возмꙋжа́ша сы́нове жены̀ и҆ и҆згна́ша і҆ефѳа́ѧ, и҆ реко́ша є҆мꙋ̀: не наслѣ́диши въ домꙋ̀ ѻ҆тца̀ на́шегѡ, ꙗ҆́кѡ сы́нъ жены̀ блꙋ́дныѧ є҆сѝ ты̀.
And Jephthae fled from the face of his brethren, and dwelt in the land of Tob; and vain men gathered to Jephthae, and went out with him.
καὶ ἔφυγεν ᾿Ιεφθάε ἀπὸ προσώπου τῶν ἀδελφῶν αὐτοῦ καὶ ᾤκησεν ἐν γῇ Τώβ, καὶ συνεστράφησαν πρὸς ᾿Ιεφθάε ἄνδρες κενοὶ καὶ ἐξῆλθον μετ᾿ αὐτοῦ.
И҆ ѿбѣжѐ і҆ефѳа́й ѿ лица̀ бра́тїи своеѧ̀ и҆ всели́сѧ въ землѝ тѡ́въ: и҆ собира́хꙋсѧ ко і҆ефѳа́ю мꙋ́жїе пра́здни, и҆ хожда́хꙋ съ ни́мъ.
And it came to pass when the children of Ammon prepared to fight with Israel,
καὶ ἐγένετο ἡνίκα παρετάξαντο οἱ υἱοὶ ᾿Αμμὼν μετὰ ᾿Ισραήλ,
И҆ бы́сть по дне́хъ си́хъ, и҆ воева́ша сы́нове а҆ммѡ̑ни на і҆и҃лѧ.
that the elders of Galaad went to fetch Jephthae from the land of Tob.
καὶ ἐπορεύθησαν οἱ πρεσβύτεροι Γαλαὰδ λαβεῖν τὸν ᾿Ιεφθάε ἀπὸ τῆς γῆς Τὼβ
И҆ є҆гда̀ воева́ша сы́нове а҆ммѡ̑ни на і҆и҃лѧ, и҆ поидо́ша старѣ̑йшины галаа́дѡвы поѧ́ти і҆ефѳа́ѧ ѿ землѝ тѡ́въ,
And they said to Jephthae, Come, and be our head, and we will fight with the sons of Ammon.
καὶ εἶπαν τῷ ᾿Ιεφθάε· δεῦρο καὶ ἔσῃ ἡμῖν εἰς ἀρχηγόν, καὶ παραταξόμεθα πρὸς υἱοὺς ᾿Αμμών.
и҆ реко́ша ко і҆ефѳа́ю: прїидѝ и҆ бꙋ́ди на́мъ нача́льникъ, и҆ ѡ҆полчи́мсѧ на сы́ны а҆ммѡ̑ни.
And Jephthae said to the elders of Galaad, Did ye not hate me, and cast me out of my father’s house, and banish me from you? and wherefore are ye come to me now when ye want me?
καὶ εἶπεν ᾿Ιεφθάε τοῖς πρεσβυτέροις Γαλαάδ· οὐχὶ ὑμεῖς ἐμισήσατέ με καὶ ἐξεβάλατέ με ἐκ τοῦ οἴκου τοῦ πατρός μου καὶ ἐξαπεστείλατέ με ἀφ᾿ ὑμῶν; καὶ διατὶ ἤλθατε πρός με νῦν, ἡνίκα χρῄζετε;
И҆ речѐ і҆ефѳа́й старѣ́йшинамъ галаа̑дскимъ: не вы́ ли возненави́дѣсте мѧ̀, и҆ и҆згна́сте мѧ̀ и҆з̾ до́мꙋ ѻ҆тца̀ моегѡ̀, и҆ ѿпꙋсти́сте мѧ̀ ѿ себє̀; и҆ почто̀ прїидо́сте ко мнѣ̀ нн҃ѣ, є҆гда̀ нꙋ́ждꙋ воз̾имѣ́сте;
And the elders of Galaad said to Jephthae, Therefore have we now turned to thee, that thou shouldest go with us, and fight against the sons of Ammon, and be our head over all the inhabitants of Galaad.
καὶ εἶπαν οἱ πρεσβύτεροι Γαλαὰδ πρὸς ᾿Ιεφθάε· διὰ τοῦτο νῦν ἐπεστρέψαμεν πρός σε, καὶ πορεύσῃ μεθ᾿ ἡμῶν καὶ παρατάξῃ πρὸς υἱοὺς ᾿Αμμών· καὶ ἔσῃ ἡμῖν εἰς ἄρχοντα πᾶσι τοῖς κατοικοῦσι Γαλαάδ.
И҆ реко́ша старѣ̑йшины галаа́дстїи ко і҆ефѳа́ю: сегѡ̀ ра́ди нн҃ѣ прїидо́хомъ къ тебѣ̀, да по́йдеши съ на́ми, и҆ ѡ҆полчи́мсѧ на сы́ны а҆ммѡ̑ни: и҆ бꙋ́деши на́мъ кнѧ́зь всѣ̑мъ живꙋ́щымъ въ галаа́дѣ.
And Jephthae said to the elders of Galaad, If ye turn me back to fight with the children of Ammon, and the Lord should deliver them before me, then will I be your head.
καὶ εἶπεν ᾿Ιεφθάε πρὸς τοὺς πρεσβυτέρους Γαλαάδ· εἰ ἐπιστρέφετέ με ὑμεῖς παρατάξασθαι ἐν υἱοῖς ᾿Αμμὼν καὶ παραδῷ αὐτοὺς Κύριος ἐνώπιον ἐμοῦ, καὶ ἐγὼ ὑμῖν ἔσομαι εἰς ἄρχοντα.
И҆ речѐ і҆ефѳа́й ко старѣ́йшинамъ галаа́дѡвымъ: а҆́ще возвраща́ете мѧ̀ ѡ҆полчи́тисѧ на сы́ны а҆ммѡ̑ни, и҆ преда́стъ и҆̀хъ гдⷭ҇ь предо мно́ю, и҆ а҆́зъ ва́мъ бꙋ́дꙋ ли кнѧ́зь;
And the elders of Galaad said to Jephthae, The Lord be witness between us, if we shall not do according to thy word.
καὶ εἶπαν οἱ πρεσβύτεροι Γαλαὰδ πρὸς ᾿Ιεφθάε· Κύριος ἔστω ἀκούων ἀνὰ μέσον ἡμῶν, εἰ μὴ κατὰ τὸ ῥῆμά σου οὕτω ποιήσομεν.
И҆ реко́ша старѣ̑йшины галаа́дстїи ко і҆ефѳа́ю: гдⷭ҇ь да бꙋ́детъ по́слꙋхъ междꙋ̀ на́ми, а҆́ще по сло́вꙋ твоемꙋ̀ та́кѡ не сотвори́мъ.
And Jephthae went with the elders of Galaad, and the people made him head and ruler over them: and Jephthae spoke all his words before the Lord in Massepha.
καὶ ἐπορεύθη ᾿Ιεφθάε μετὰ τῶν πρεσβυτέρων Γαλαάδ, καὶ ἔθηκαν αὐτὸν ὁ λαὸς ἐπ᾿ αὐτοὺς εἰς κεφαλὴν καὶ εἰς ἀρχηγόν. καὶ ἐλάλησεν ᾿Ιεφθάε πάντας τοὺς λόγους αὐτοῦ ἐνώπιον Κυρίου ἐν Μασσηφά.
И҆ по́йде і҆ефѳа́й со старѣ́йшинами галаа́дскими, и҆ поста́виша є҆го̀ лю́дїе над̾ собо́ю главꙋ̀ и҆ кнѧ́зѧ: и҆ глаго́ла і҆ефѳа́й всѧ̑ словеса̀ своѧ̑ пред̾ гдⷭ҇емъ въ массифѣ̀.
And Jephthae sent messengers to the king of the children of Ammon, saying, What have I to do with thee, that thou hast come against me to fight in my land?
Καὶ ἀπέστειλεν ᾿Ιεφθάε ἀγγέλους πρὸς βασιλέα υἱῶν ᾿Αμμὼν λέγων· τί ἐμοὶ καὶ σοί, ὅτι ἦλθες πρός με τοῦ παρατάξασθαι ἐν τῇ γῇ μου;
И҆ посла̀ і҆ефѳа́й послы̀ къ царю̀ сынѡ́въ а҆ммѡ́нихъ, глаго́лѧ: что̀ мнѣ̀ и҆ тебѣ̀, ꙗ҆́кѡ прише́лъ є҆сѝ ко мнѣ̀ воева́ти на землѝ мое́й;
And the king of the children of Ammon said to the messengers of Jephthae, Because Israel took my land when he went up out of Egypt, from Arnon to Jaboc, and to Jordan: now then return them peaceably and I will depart.
καὶ εἶπε βασιλεὺς υἱῶν ᾿Αμμὼν πρὸς τοὺς ἀγγέλους ᾿Ιεφθάε· ὅτι ἔλαβεν ᾿Ισραὴλ τὴν γῆν μου ἐν τῷ ἀναβαίνειν αὐτὸν ἐξ Αἰγύπτου ἀπὸ ᾿Αρνὼν ἕως ᾿Ιαβὸκ καὶ ἕως τοῦ ᾿Ιορδάνου· καὶ νῦν ἐπίστρεψον αὐτὰς ἐν εἰρήνῃ, καὶ πορεύσομαι.
И҆ речѐ ца́рь сынѡ́въ а҆ммѡ́нихъ къ послѡ́мъ і҆ефѳа́євымъ: ꙗ҆́кѡ взѧ̀ і҆и҃ль зе́млю мою̀, є҆гда̀ и҆зы́де и҆з̾ є҆гѵ́пта, ѿ а҆рнѡ́на да́же до і҆аво́ка и҆ до і҆ѻрда́на: и҆ нн҃ѣ возвратѝ ю҆̀ съ ми́ромъ, и҆ ѿидꙋ̀.
And Jephthae again sent messengers to the king of the children of Ammon,
καὶ προσέθηκεν ἔτι ᾿Ιεφθάε καὶ ἀπέστειλεν ἀγγέλους πρὸς βασιλέα υἱῶν ᾿Αμμών.
И҆ возврати́шасѧ послы̀ ко і҆ефѳа́ю. И҆ приложѝ є҆щѐ і҆ефѳа́й, и҆ посла̀ послы̀ къ царю̀ сынѡ́въ а҆ммѡ́нихъ, и҆ реко́ша є҆мꙋ̀:
and said to him, Thus says Jephthae, Israel took not the land of Moab, nor the land of the children of Ammon;
καὶ εἶπεν αὐτῷ· οὕτω λέγει ᾿Ιεφθάε· οὐκ ἔλαβεν ᾿Ισραὴλ τὴν γῆν Μωὰβ καὶ τὴν γῆν υἱῶν ᾿Αμμών·
та́кѡ глаго́летъ і҆ефѳа́й: не взѧ̀ і҆и҃ль землѝ мѡа́вли и҆ землѝ сынѡ́въ а҆ммѡ́нихъ,
for in their going up out of Egypt Israel went in the wilderness as far as the sea of Siph, and came to Cades.
ὅτι ἐν τῷ ἀναβαίνειν αὐτοὺς ἐξ Αἰγύπτου ἐπορεύθη ᾿Ισραὴλ ἐν τῇ ἐρήμῳ ἕως θαλάσσης Σὶφ καὶ ἦλθεν εἰς Κάδης.
поне́же є҆гда̀ и҆схожда́ше и҆з̾ є҆гѵ́пта, по́йде і҆и҃ль по пꙋсты́ни до мо́рѧ чермна́гѡ, и҆ прїи́де до ка́диса:
And Israel sent messengers to the king of Edom, saying, I will pass, if it please thee, by thy land: and the king of Edom complied not: and [Israel] also sent to the king of Moab, and he did not consent; and Israel sojourned in Cades.
καὶ ἀπέστειλεν ᾿Ισραὴλ ἀγγέλους πρὸς βασιλέα ᾿Εδὼμ λέγων· παρελεύσομαι δὴ ἐν τῇ γῇ σου· καὶ οὐκ ἤκουσε βασιλεὺς ᾿Εδώμ. καί γε πρὸς βασιλέα Μωὰβ ἀπέστειλε, καὶ οὐκ εὐδόκησε. καὶ ἐκάθισεν ᾿Ισραὴλ ἐν Κάδης.
и҆ посла̀ і҆и҃ль послы̀ къ царю̀ є҆дѡ́мскꙋ, глаго́лѧ: да прейдꙋ̀ сквозѣ̀ зе́млю твою̀: и҆ не послꙋ́ша ца́рь є҆дѡ́мскъ: та́кожде посыла̀ и҆ къ царю̀ мѡа́вскꙋ, и҆ не восхотѣ̀: и҆ сѣ́де і҆и҃ль въ ка́дисѣ:
And [they] journeyed in the wilderness, and compassed the land of Edom and the land of Moab: and they came by the east of the land of Moab, and encamped in the country beyond Arnon, and came not within the borders of Moab, for Arnon [is] the border of Moab.
καὶ ἐπορεύθη ἐν τῇ ἐρήμῳ καὶ ἐκύκλωσε τὴν γῆν ᾿Εδὼμ καὶ τὴν γῆν Μωὰβ καὶ ἦλθεν ἀπὸ ἀνατολῶν ἡλίου τῇ γῇ Μωὰβ καὶ παρενέβαλεν ἐν πέραν ᾿Αρνὼν καὶ οὐκ εἰσῆλθεν ἐν ὁρίοις Μωάβ, ὅτι ᾿Αρνὼν ὅριον Μωάβ.
и҆ и҆́де пꙋсты́нею, и҆ ѡ҆бы́де зе́млю є҆дѡ́млю и҆ зе́млю мѡа́влю, и҆ прїи́де на восто́ки со́лнца землѝ мѡа́вли, и҆ ѡ҆полчи́сѧ ѡ҆б̾ ѻ҆нꙋ̀ странꙋ̀ а҆рнѡ́на, и҆ не вни́де въ предѣ́лы мѡа̑вли, ꙗ҆́кѡ а҆рнѡ́нъ бѧ́ше предѣ́лъ мѡа́вль:
And Israel sent messengers to Seon king of the Amorite, king of Esbon, and Israel said to him, Let us pass, we pray thee, by thy land to our place.
καὶ ἀπέστειλεν ᾿Ισραὴλ ἀγγέλους πρὸς Σηὼν βασιλέα τοῦ ᾿Αμορραίου βασιλέα ᾿Εσεβών, καὶ εἶπεν αὐτῷ ᾿Ισραήλ· παρέλθωμεν δὴ ἐν τῇ γῇ σου ἕως τοῦ τόπου ἡμῶν.
и҆ посла̀ і҆и҃ль послы̀ къ сиѡ́нꙋ царю̀ а҆морре́йскꙋ, царю̀ є҆севѡ́нскꙋ, и҆ речѐ къ немꙋ̀ і҆и҃ль: да пре́йдемъ по землѝ твое́й до мѣ́ста на́шегѡ:
And Seon did not trust Israel to pass by his coast; and Seon gathered all his people, and they encamped at Jasa; and he set the battle in array against Israel.
καὶ οὐκ ἐνεπίστευσε Σηὼν τῷ ᾿Ισραὴλ παρελθεῖν ἐν τῷ ὁρίῳ αὐτοῦ· καὶ συνῆξε Σηὼν πάντα τὸν λαὸν αὐτοῦ, καὶ παρενέβαλον εἰς ᾿Ιασά, καὶ παρετάξατο πρὸς ᾿Ισραήλ.
и҆ не восхотѣ̀ сиѡ́нъ і҆и҃лю преитѝ по предѣ́лѡмъ свои̑мъ, и҆ собра̀ сиѡ́нъ всѧ̑ лю́ди своѧ̑, и҆ ѡ҆полчи́сѧ во і҆а́сѣ, и҆ воева̀ на і҆и҃лѧ:
And the Lord God of Israel delivered Seon and all his people into the hand of Israel, and they smote him; and Israel inherited all the land of the Amorite who dwelt in that land,
καὶ παρέδωκε Κύριος ὁ Θεὸς ᾿Ισραὴλ τὸν Σηὼν καὶ πάντα τὸν λαὸν αὐτοῦ ἐν χειρὶ ᾿Ισραήλ, καὶ ἐπάταξεν αὐτόν· καὶ ἐκληρονόμησεν ᾿Ισραὴλ πᾶσαν τὴν γῆν τοῦ ᾿Αμμοραίου τοῦ κατοικοῦντος τὴν γῆν ἐκείνην.
и҆ предадѐ гдⷭ҇ь бг҃ъ і҆и҃левъ сиѡ́на и҆ всѧ̑ лю́ди є҆гѡ̀ въ рꙋ́ки і҆и҃лѧ, и҆ и҆збѝ и҆̀хъ:
from Arnon and to Jaboc, and from the wilderness to Jordan.
ἀπὸ ᾿Αρνὼν καὶ ἕως τοῦ ᾿Ιαβὸκ καὶ ἀπὸ τοῦ ἐρήμου ἕως τοῦ ᾿Ιορδάνου.
и҆ наслѣ́дова і҆и҃ль всю̀ зе́млю а҆морре́а живꙋ́щагѡ на землѝ то́й: и҆ взѧ̀ ве́сь предѣ́лъ а҆морре́йскъ ѿ а҆рнѡ́на да́же до і҆аво́ка, и҆ ѿ пꙋсты́ни до і҆ѻрда́на:
And now the Lord God of Israel has removed the Amorite from before his people Israel, and shalt thou inherit his [land]?
καὶ νῦν Κύριος ὁ Θεὸς ᾿Ισραὴλ ἐξῇρε τὸν ᾿Αμορραῖον ἀπὸ προσώπου λαοῦ αὐτοῦ ᾿Ισραήλ, καὶ σὺ κληρονομήσεις αὐτόν;
и҆ нн҃ѣ гдⷭ҇ь бг҃ъ і҆и҃левъ и҆згна̀ а҆морре́а ѿ лица̀ люді́й свои́хъ і҆и҃лѧ, и҆ ты́ ли хо́щеши наслѣ́дити є҆го̀;
Wilt thou not inherit those possessions which Chamos thy god shall cause thee to inherit; and shall not we inherit the [land of] all those whom the Lord our God has removed from before you?
οὐχὶ ἃ ἐὰν κληρονομήσει σε Χαμὼς ὁ θεός σου, αὐτὰ κληρονομήσεις, καὶ τοὺς πάντας, οὓς ἐξῇρε Κύριος ὁ Θεὸς ἡμῶν ἀπὸ προσώπου ὑμῶν, αὐτοὺς κληρονομήσομεν;
нѝ, но є҆ли́кѡ дадѐ въ наслѣ́дїе тебѣ̀ хамѡ́съ бо́гъ тво́й, сїѧ̑ да наслѣ́диши: а҆ всѣ́хъ, и҆̀хже и҆згна̀ гдⷭ҇ь бг҃ъ на́шъ ѿ лица̀ на́шегѡ, сїѧ̑ мы̀ наслѣ́димъ:
And now art thou any better than Balac son of Sepphor, king of Moab? did he indeed fight with Israel, or indeed make war with him,
καὶ νῦν μὴ ἐν ἀγαθῷ ἀγαθώτερος σὺ ὑπὲρ Βαλὰκ υἱὸν Σεπφὼρ βασιλέως Μωάβ; μὴ μαχόμενος ἐμαχέσατο μετὰ ᾿Ισραὴλ ἢ πολεμῶν ἐπολέμησεν αὐτόν;
и҆ нн҃ѣ є҆да̀ лꙋ́чшїй є҆сѝ ты̀ вала́ка сы́на сепфѡ́рова, царѧ̀ мѡа́влѧ; не бра́нїю ли борѧ́шесѧ со і҆и҃лемъ, и҆лѝ вою́ѧ воева̀ є҆го̀;
when [Israel] dwelt in Esebon and in its coasts, and in the land of Aroer and in its coasts, and in all the cities by Jordan, three hundred years? and wherefore didst thou not recover them in that time?
ἐν τῷ οἰκῆσαι ἐν ᾿Εσεβὼν καὶ ἐν τοῖς ὁρίοις αὐτῆς καὶ ἐν γῇ ᾿Αροὴρ καὶ ἐν τοῖς ὁρίοις αὐτῆς καὶ ἐν πάσαις ταῖς πόλεσι ταῖς παρὰ τὸν ᾿Ιορδάνην τριακόσια ἔτη, καὶ διατί οὐκ ἐρρύσω αὐτοὺς ἐν τῷ καιρῷ ἐκείνῳ;
є҆гда̀ всели́сѧ і҆и҃ль во є҆севѡ́нѣ и҆ въ предѣ́лѣхъ є҆гѡ̀, и҆ во а҆рои́рѣ и҆ въ предѣ́лѣхъ є҆гѡ̀, и҆ во всѣ́хъ градѣ́хъ, и҆̀же ᲂу҆ і҆ѻрда́на, три́ста лѣ́тъ, и҆ почто̀ не и҆зба́вилъ є҆сѝ и҆́хъ во вре́мѧ ѻ҆́но;
And now I have not sinned against thee, but thou wrongest me in preparing war against me: may the Lord the Judge judge this day between the children of Israel and the children of Ammon.
καὶ νῦν ἐγώ εἰμι οὐχ ἥμαρτόν σοι, καὶ σὺ ποιεῖς μετ᾿ ἐμοῦ πονηρίαν τοῦ παρατάξασθαι ἐν ἐμοί· κρίναι Κύριος ὁ κρίνων σήμερον ἀνὰ μέσον υἱῶν ᾿Ισραὴλ καὶ ἀνὰ μέσον υἱῶν ᾿Αμμών.
а҆́зъ же не согрѣши́хъ тебѣ̀, и҆ ты̀ твори́ши со мно́ю ѕло̀, вою́ѧ на мѧ̀: да сꙋ́дитъ гдⷭ҇ь сꙋдѧ́й дне́сь междꙋ̀ сы̑ны і҆и҃левыми и҆ междꙋ̀ сы̑ны а҆ммѡ̑ни.
But the king of the children of Ammon hearkened not to the words of Jephthae, which he sent to him.
καὶ οὐκ ἤκουσε βασιλεὺς ᾿Αμμὼν τῶν λόγων ᾿Ιεφθάε, ὧν ἀπέστειλε πρὸς αὐτόν.
И҆ не послꙋ́ша ца́рь сынѡ́въ а҆ммѡ́нихъ слове́съ і҆ефѳа́евыхъ, ꙗ҆̀же посыла́ше къ немꙋ̀.
And the spirit of the Lord came upon Jephthae, and he passed over Galaad, and Manasse, and passed by the watch-tower of Galaad to the other side of the children of Ammon.
Καὶ ἐγένετο ἐπὶ ᾿Ιεφθάε πνεῦμα Κυρίου, καὶ παρῆλθε τὸν Γαλαὰδ καὶ τὸν Μανασσῆ καὶ παρῆλθε τὴν σκοπιὰν Γαλαὰδ εἰς τὸ πέραν υἱῶν ᾿Αμμών.
И҆ бы́сть на і҆ефѳа́и дх҃ъ гдⷭ҇ень, и҆ пре́йде галаа́да и҆ манассі́ю, и҆ пре́йде стражбꙋ̀ галаа́довꙋ, и҆ ѿ стражбы̀ галаа́довы и҆́де на ѻ҆́нꙋ странꙋ̀ сынѡ́въ а҆ммѡ́нихъ.
then it shall come to pass that whosoever shall first come out of the door of my house to meet me when I return in peace from the children of Ammon, he shall be the Lord’s: I will offer him up for a whole-burnt-offering.
καὶ ἔσται ὁ ἐκπορευόμενος, ὃς ἂν ἐξέλθῃ ἀπὸ τῆς θύρας τοῦ οἴκου μου εἰς συνάντησίν μου ἐν τῷ ἐπιστρέφειν με ἐν εἰρήνῃ ἀπὸ υἱῶν ᾿Αμμών, καὶ ἔσται τῷ Κυρίῳ ἀνοίσω αὐτὸν ὁλοκαύτωμα.
и҆ бꙋ́детъ и҆сходѧ́й, и҆́же а҆́ще и҆зы́детъ и҆з̾ вра́тъ до́мꙋ моегѡ̀ во срѣ́тенїе мнѣ̀, є҆гда̀ возвращꙋ́сѧ съ ми́ромъ ѿ сынѡ́въ а҆ммѡ́нихъ, и҆ бꙋ́детъ гдⷭ҇еви, и҆ вознесꙋ̀ є҆го̀ во всесожже́нїе.
With these words [of his vow] at any rate Jephthah did not vow some kind of animal that he could offer as a whole burnt offering according to the law; it is neither customary now nor was it in the past that cattle would run to meet generals returning victoriously from war. As far as mute animals are concerned, dogs often run to meet their masters and sport with them in fawning servitude. But Jephthah could not have been thinking about dogs in his vow, because it would seem that he would have vowed not only something unlawful but also something contemptible and unclean according to the law. It would have been an insult to God. Nor does he say, "I will offer as a whole burnt offering whatever will come out of the doors of my house to meet me." He says, "I will sacrifice whoever comes out of my house." Thus, there can be no doubt that he was thinking of nothing else than a human being—not his only daughter, however. Yet who would have been able to surpass her in her father's eyes except perhaps his wife?
Questions on Judges 49.6
And Jephthae advanced to meet the sons of Ammon to fight against them; and the Lord delivered them into his hand.
καὶ παρῆλθεν ᾿Ιεφθάε πρὸς υἱοὺς ᾿Αμμὼν παρατάξασθαι πρὸς αὐτούς, καὶ παρέδωκεν αὐτοὺς Κύριος ἐν χειρὶ αὐτοῦ.
И҆ прїи́де і҆ефѳа́й къ сынѡ́мъ а҆ммѡ̑нимъ воева́ти на нѧ̀: и҆ предадѐ ѧ҆̀ гдⷭ҇ь въ рꙋ́цѣ є҆гѡ̀
And he smote them from Aroer till [one] comes to Arnon, in number twenty cities, and as far as Ebelcharmim, with a very great destruction: and the children of Ammon were straitened before the children of Israel.
καὶ ἐπάταξεν αὐτοὺς ἀπὸ ᾿Αροὴρ ἕως ἐλθεῖν ἄχρις ᾿Αρνὼν ἐν ἀριθμῷ εἴκοσι πόλεις καὶ ἕως ᾿Εβελχαρμὶμ πληγὴν μεγάλην σφόδρα, καὶ συνεστάλησαν οἱ υἱοὶ ᾿Αμμὼν ἀπὸ προσώπου υἱῶν ᾿Ισραήλ.
и҆ и҆збѝ и҆̀хъ ѿ а҆рои́ра, до́ндеже прїитѝ въ мені́ѳъ, два́десѧть градѡ́въ, и҆ да́же до а҆ве́лѧ вїногра́дѡвъ, ꙗ҆́звою вели́кою ѕѣлѡ̀. И҆ покоре́ни бы́ша сы́нове а҆ммѡ̑ни пред̾ лице́мъ сынѡ́въ і҆и҃левыхъ.
And Jephthae came to Massepha to his house; and behold, his daughter came forth to meet him with timbrels and dances; and she was his only child, he had not another son or daughter.
Καὶ ἦλθεν ᾿Ιεφθάε εἰς Μασσηφὰ εἰς τὸν οἶκον αὐτοῦ, καὶἰδοὺ ἡ θυγάτηρ αὐτοῦ ἐξεπορεύετο εἰς ὑπάντησιν ἐν τυμπάνοις καὶ χοροῖς· καὶ αὕτη ἦν μονογενής, οὐκ ἦν αὐτῷ ἕτερος υἱὸς ἢ θυγάτηρ.
И҆ прїи́де і҆ефѳа́й въ массифꙋ̀ въ до́мъ сво́й: и҆ сѐ, дще́рь є҆гѡ̀ и҆схожда́ше во срѣ́тенїе є҆гѡ̀ съ тѷмпа̑ны и҆ ли̑ки: и҆ сїѧ̀ бѧ́ше є҆диноро́дна є҆мꙋ̀ возлю́бленна: и҆ не бѣ̀ є҆мꙋ̀ сы́на, ни дрꙋгі́ѧ дще́ре, кромѣ̀ є҆ѧ̀.
The Scriptures do not seem to pass judgment on this vow and its fulfillment as it does quite clearly in the case of Abraham, when he was ordered to sacrifice his son and did so. Rather the Scriptures seem to have only recorded the matter and left it to the reader to evaluate, just as in the case of Judah, Jacob's son, who in ignorance lay with his daughter-in-law but committed fornication by the very act, because he thought her to be a prostitute. The Scriptures never approve nor disapprove of the act explicitly but let the matter stand, to be evaluated and contemplated after consulting the righteousness and law of God. Therefore, the Scriptures of God do not offer any comment in either the vow or its fulfillment, so that our mind might be put to work to pass judgment on this matter and so that we might now say that such a vow displeased God and led to the punishment that his only daughter, of all people, ran out to meet her father.
Questions on Judges 49.7
And it came to pass when he saw her, that he rent his garments, and said, Ah, ah, my daughter, thou hast indeed troubled me, and thou wast the cause of my trouble; and I have opened my mouth against thee to the Lord, and I shall not be able to return from it.
καὶ ἐγένετο ὡς εἶδεν αὐτὴν αὐτός, διέρρηξε τὰ ἱμάτια αὐτοῦ καὶ εἶπεν· ἆ ἆ, θυγάτηρ μου, ταραχῇ ἐτάραξάς με καὶ σὺ ἦς ἐν τῷ ταράχῳ μου, καὶ ἐγώ εἰμι ἤνοιξα κατὰ σοῦ τὸ στόμα μου πρὸς Κύριον καὶ οὐ δυνήσομαι ἀποστρέψαι.
И҆ бы́сть є҆гда̀ ᲂу҆ви́дѣ ю҆̀ са́мъ, растерза̀ ри̑зы своѧ̑ и҆ речѐ: ѽ, дщѝ моѧ̀, смꙋща́ющи смꙋти́ла мѧ̀ є҆сѝ: и҆ ты̀ нн҃ѣ въ претыка́нїе была̀ є҆сѝ пред̾ ѻ҆чи́ма мои́ма: а҆́зъ бо ѿверзо́хъ ᲂу҆ста̀ моѧ̑ на тѧ̀ ко гдⷭ҇ꙋ и҆ не возмогꙋ̀ вспѧ́ть возврати́ти.
35–36The remaining sacrifices, of which those relating to the law are a symbol, are akin to this sacrifice. But in addition, the other sacrifices akin to this sacrifice seem to me to be the shedding of the blood of the noble martyrs. It was not in vain that the disciple John saw them standing beside the heavenly altar. "But who is wise, that he shall understand these things? Or intelligent, and he shall know them?"3Now comprehend, even if to a limited extent, the more spiritual sense of such sacrifices which cleanse those for whom they are offered; one must understand the sense of the sacrifice of the daughter of Jephthah who was offered as a burnt offering because of the vow of him who conquered the children of Ammon. She who was offered as a burnt offering consented to this vow, for, when her father said, "I have opened my mouth to the Lord against you," she said to him, "And if you have opened your mouth to the Lord against me, perform your vow." Such accounts give an appearance of great cruelty to God to whom such sacrifices are offered for humanity's salvation. We need a generous and perceptive spirit in order to refute the reproaches made against providence and, at the same time, to make a defense of all the sacrifices insofar as they are rather mysterious and beyond human nature.
Commentary on the Gospel of John 6.276-78
And she said to him, Father, hast thou opened thy mouth to the Lord? Do to me accordingly as [the word] went out of thy mouth, in that the Lord has wrought vengeance for thee on thine enemies of the children of Ammon.
ἡ δὲ εἶπε πρὸς αὐτόν· πάτερ, ἤνοιξας τὸ στόμα σου πρὸς Κύριον; ποίησόν μοι ὃν τρόπον ἐξῆλθεν ἐκ στόματός σου, ἐν τῷ ποιῆσαί σοι Κύριον ἐκδίκησιν τῶν ἐχθρῶν σου ἀπὸ τῶν υἱῶν ᾿Αμμών.
И҆ речѐ къ немꙋ̀: ѻ҆́тче, а҆́ще ѿве́рзлъ є҆сѝ ᲂу҆ста̀ твоѧ̑ ко гдⷭ҇ꙋ, сотворѝ мнѣ̀, ꙗ҆́коже и҆зы́де и҆зо ᲂу҆́стъ твои́хъ, зане́же сотворѝ тебѣ̀ гдⷭ҇ь ме́сть врагѡ́мъ твои̑мъ ѿ сынѡ́въ а҆ммѡ́нихъ.
And she said to her father, Let my father now do this thing: let me alone for two months, and I will go up and down on the mountains, and I will bewail my virginity, I and my companions.
καὶ ἥδε εἶπε πρὸς τὸν πατέρα αὐτῆς· ποιησάτω δὴ ὁ πατήρ μου τὸν λόγον τοῦτον· ἔασόν με δύο μῆνας, καὶ πορεύσομαι καὶ καταβήσομαι ἐπὶ τὰ ὄρη καὶ κλαύσομαι ἐπὶ τὰ παρθένιά μου, ἐγώ εἰμι καὶ αἱ συνεταιρίδες μου.
И҆ речѐ ко ѻ҆тцꙋ̀ своемꙋ̀: сотворѝ, ѻ҆́тче мо́й, сїѐ сло́во: ѡ҆ста́ви мѧ̀ два̀ мѣ̑сѧца, да пойдꙋ̀ и҆ взы́дꙋ на го́ры и҆ пла́чꙋсѧ дѣ́вства моегѡ̀ а҆́зъ и҆ дрꙋги̑ни моѝ.
And he said, Go: and he sent her away for two months; and she went, and her companions, and she bewailed her virginity on the mountains.
καὶ εἶπε· πορεύου· καὶ ἀπέστειλεν αὐτὴν δύο μῆνας. καὶ ἐπορεύθη, αὐτὴ καὶ αἱ συνεταιρίδες αὐτῆς, καὶ ἔκλαυσεν ἐπὶ τὰ παρθένια αὐτῆς ἐπὶ τὰ ὄρη.
И҆ речѐ: и҆дѝ. И҆ ѿпꙋстѝ ю҆̀ на два̀ мѣ̑сѧца: и҆ и҆́де сама̀ и҆ дрꙋги̑ни є҆ѧ̀, и҆ пла́касѧ дѣ́вства своегѡ̀ на гора́хъ.
And it came to pass at the end of the two months that she returned to her father; and he performed upon her his vow which he vowed; and she knew no man:
καὶ ἐγένετο ἐν τέλει τῶν δύο μηνῶν καὶ ἐπέστρεψε πρὸς τὸν πατέρα αὐτῆς, καὶ ἐποίησεν ἐν αὐτῇ εὐχὴν αὐτοῦ, ἣν ηὔξατο· καὶ αὕτη οὐκ ἔγνω ἄνδρα. καὶ ἐγένετο εἰς πρόσταγμα ἐν ᾿Ισραήλ·
И҆ бы́сть въ концѣ̀ двою̀ мѣ̑сѧцꙋ, и҆ возврати́сѧ ко ѻ҆тцꙋ̀ своемꙋ̀: и҆ сотворѝ на не́й ѡ҆бѣ́тъ сво́й, и҆́мже ѡ҆бѣща́сѧ: и҆ сїѧ̀ не позна̀ мꙋ́жа. И҆ бы́сть въ повелѣ́нїе во і҆и҃ли:
39–40It is also sometimes contrary to duty to fulfill a promise or to keep an oath. As was the case with Herod, who swore that whatever was asked he would give to the daughter of Herodias, and so allowed the death of John, that he might not break his word. And what shall I say of Jephthah, who offered up his daughter in sacrifice, she having been the first to meet him as he returned home victorious; whereby he fulfilled the vow which he had made that he would offer to God whatever should meet him first. It would have been better to make no promise at all than to fulfill it in the death of his daughter.
On the Duties of the Clergy 1.50.255
39–40Never shall I be led to believe that the leader Jephthah made his vow otherwise than without thought, when he promised to offer to God whatever should meet him at the threshold of his house on his return. For he repented of his vow, as afterwards his daughter came to meet him. He tore his clothes and said, “Alas, my daughter, you have entangled me, you have become a source of trouble for me.” And though with pious fear and reverence he took upon himself the bitter fulfillment of his cruel task, yet he ordered and left to be observed an annual period of grief and mourning for future times. It was a hard vow, but far more bitter was its fulfillment, while he who carried it out had the greatest cause to mourn. Thus it became a rule and a law in Israel from year to year, as it says: “that the daughters of Israel went to lament the daughter of Jephthah the Gileadite four days in a year.” I cannot blame the man for holding it necessary to fulfill his vow, but yet it was a wretched necessity which could only be solved by the death of his child.…What, then, in the case of esteemed and learned people is full of marvel, that in the case of a virgin is found to be far more splendid, far more glorious, as she says to her sorrowing father, “Do to me according to that which has proceeded out of your mouth.” But she asked for a delay of two months in order that she might go about with her companions upon the mountains to bewail fitly and dutifully her virginity now given up to death. The weeping of her companions did not move her, their grief did not prevail upon her, nor did their lamentations hold her back. She did not allow the day to pass, nor did the hour escape her notice. She returned to her father as though returning according to her own desire, and of her own will [she] urged him on when he was hesitating, and acted thus of her own free choice, so that what was at first an awful chance became a pious sacrifice.
On the Duties of the Clergy 3.12.78, 81
39–40For Jephthah likewise, when he had promised that the first thing that met him, after a victorious battle, he would sacrifice, fell into the snare of child murder; for his daughter first meeting him, he sacrificed her, and God did not forbid it. And I know, indeed, that many of the unbelievers impugn us of cruelty and inhumanity on account of this sacrifice; but I should say that the concession in the case of this sacrifice was a striking example of providence and clemency; and that it was in care for our race that he did not prevent that sacrifice. For if after that vow and promise he had forbidden the sacrifice, many also who were subsequent to Jephthah, in the expectation that God would not receive their vows, would have increased the number of such vows, and proceeding on their way would have fallen into child murder. But now, by suffering this vow to be actually fulfilled, he put a stop to all such cases in the future. And to show that this is true, after Jephthah’s daughter had been slain, in order that the calamity might be always remembered and that her fate might not be consigned to oblivion, it became a law among the Jews that the virgins assembling at the same season should bewail during forty days the sacrifice which had taken place; in order that renewing the memory of it by lamentation, they should make all people wiser for the future; and that they might learn that it was not after the mind of God that this should be done, for in that case he would not have permitted the virgins to bewail and lament her. And that what I have said is not conjectural, the event demonstrated; for after this sacrifice, no one vowed such a vow to God. Therefore also he did not indeed forbid this; but what he had expressly commanded in the case of Isaac, that he directly prohibited, plainly showing through both cases that he does not delight in such sacrifices.
Homilies Concerning the Statues 14.7
As regards to the fact that Jephthah sacrificed his daughter to God as a whole burnt offering, these are the facts: he had vowed that if he were to obtain the victory, he would offer as a whole burnt offering whoever would come out of his house and meet him; because he had vowed this and won the battle and his daughter had been the one to meet him first, he fulfilled his vow. This event has become a great and rather difficult question to settle both for some who investigate the matter with piety and genuinely seek to know what this passage means and for some who out of ignorant impiety oppose the Holy Scriptures and call this a horrible misdeed that the God of the law and prophets would have delighted in sacrifices, yes, even human sacrifices. First let us reply to their calumnies by noting that the whole burnt offerings of cattle did not delight the God of the law and the prophets—or as I prefer to say, the God of Abraham, Isaac and Jacob. What pleased God about those sacrifices was that they were full of meaning and a foreshadowing of future things. We, however, have the very substance which was foreshadowed by these sacrifices that he wished to commend to us. Moreover, there was also a very pertinent reason why those sacrifices have been changed so that they no longer are commanded but even forbidden: it is so that we may not think that God is pleased by such sacrifices according to some carnal passion.
Questions on Judges 49.1
But we rightly ask whether human sacrifices must have foreshadowed future events.… But if this were true, this type of sacrifice would not displease God. But in fact the Scriptures themselves clearly testify that human sacrifices displease him. For when God wanted and commanded all the firstborn to belong to him and to be his, he nonetheless wanted the firstborn of humankind to be redeemed by their parents, so that they would not entrust their firstborn children to God through immolation.…Now clearly God loves and rewards those sacrifices when a just man endures injustice and struggles for the truth even to the point of death or when he is killed by enemies whom he has offended for righteousness' sake, as he has returned them good for evil, that is, love instead of hatred.… In imitation of Abel, thousands of martyrs have struggled for the truth to the point of death and have been sacrificed by savage enemies. The Scripture says of them, "God has tested them like gold in a furnace and he has accepted them as a whole burnt offering." So too the apostle says, "I am being sacrificed."13 But that is not how Jephthah made a whole burnt offering to the Lord out of his daughter. Rather he offered her as a literal sacrifice in the way that it was commanded for animals to be offered and forbidden for humans to be sacrificed. What he did seems rather similar to what Abraham did. In that instance the Lord gave him a special command that this ought to be done. He did not order him by way of a general commandment that such sacrifices should take place at some time. Indeed, the general rule prohibited it.
Questions on Judges 49.2-4
and it was an ordinance in Israel, [That] the daughters of Israel went from year to year to bewail the daughter of Jephtha the Galaadite for four days in a year.
ἀπὸ ἡμερῶν εἰς ἡμέρας ἐπορεύοντο θυγατέρες ᾿Ισραὴλ θρηνεῖν τὴν θυγατέρα ᾿Ιεφθάε τοῦ Γαλααδίτου ἐπὶ τέσσαρας ἡμέρας ἐν τῷ ἐνιαυτῷ.
ѿ дні́й до дні́й и҆схожда́хꙋ дщє́ри і҆и҃лєвы пла́кати ѡ҆ дще́ри і҆ефѳа́ѧ галааді́тина четы́ри дни̑ въ лѣ́тѣ.
And Jephthae vowed a vow to the Lord, and said, If thou wilt indeed deliver the children of Ammon into my hand,
καὶ ηὔξατο ᾿Ιεφθάε εὐχὴν τῷ Κυρίῳ καὶ εἶπεν· ἐὰν διδοὺς δῷς μοι τοὺς υἱοὺς ᾿Αμμὼν ἐν τῇ χειρί μου,
И҆ ѡ҆бѣща̀ і҆ефѳа́й ѡ҆бѣ́тъ гдⷭ҇еви и҆ речѐ: а҆́ще преда́нїемъ преда́си сы́ны а҆ммѡ̑ни въ рꙋ́кꙋ мою̀,