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Judges 11:1–28 — Jephthah Delivers Israel. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

Now Jephthah the Gileadite was a mighty man of valor; he was the son of a prostitute, and Gilead was his father.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·yip̄·tāḥ hag·gil·‘ā·ḏî hā·yāh gib·bō·wr ḥa·yil wə·hū ben- ’iš·šāh zō·w·nāh gil·‘āḏ ’eṯ- yip̄·tāḥ way·yō·w·leḏ

Word by word13 · parsed

וְיִפְתָּ֣חwə·yip̄·tāḥNow JephthahH3316

√ Yiphtâch — Jiphtach, an IsraeliteConjunctive wawNounpropermasculine singular

Yiphtâch — “he opens” Cambridge: “Jephthah ] Hebr. Yiphtaḥ, probably a shortened form of Yiphtaḥ-el = God will open.” JFB gives the same gloss in one word: “opener.” The name is a sentence with God as its subject, and the man who bears it spends this chapter opening what had been shut: a closed door in his father's house, a closed border, a closed case at law.

הַגִּלְעָדִ֗יhag·gil·‘ā·ḏîthe GileaditeH1569

√ Gilʻâdîy — a Giladite or descendant of GiladArticleNounpropermasculine singular

הָיָה֙hā·yāhwasH1961

√ hâyâh — to exist, iVerbQalPerfectthird person masculine singular

גִּבּ֣וֹרgib·bō·wra mighty manH1368

√ gibbôwr — powerfulAdjectivemasculine singular construct

gibbôwr — powerful, a mighty one The same title given to Gideon by the angel; K&D cross-references Judges 6:12 and Joshua 1:14. It is the narrator's own verdict, placed before the disgrace of his birth is named, so that the reader weighs the man before he weighs the mother.

חַ֔יִלḥa·yilof valorH2428

√ chayil — probably a force, whether of men, means or other resourcesNounmasculine singular

וְה֖וּאwə·hūheH1931

√ hûwʼ — he (she or it)Conjunctive wawPronounthird person masculine singular

בֶּן־ben-was the sonH1121

√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine singular construct

אִשָּׁ֣ה’iš·šāh. . .H802

√ ʼishshâh — a womanNounfeminine singular

זוֹנָ֑הzō·w·nāhof a prostituteH2181

√ zânâh — to commit adultery (usually of the female, and less often of simple fornication, rarely of involuntary ravishment)Nounfeminine singular

zânâh — to commit fornication The word that fixes his legal status. Benson and Poole both concede the bar of Deuteronomy 23:2 and both answer it the same way: “God can dispense with his own laws, and hath sometimes done honour to base-born persons.” The narrator states the disability in verse one precisely so the reader cannot forget it when the elders bow in verse eight.

גִּלְעָ֖דgil·‘āḏand GileadH1568

√ Gilʻâd — Gilad, a region East of the JordanNounproperfeminine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

יִפְתָּֽח׃yip̄·tāḥwas hisH3316

√ Yiphtâch — Jiphtach, an IsraeliteNounpropermasculine singular

וַיּ֥וֹלֶדway·yō·w·leḏfatherH3205

√ yâlad — to bear youngConjunctive wawVerbHifilConsecutive imperfectthird person masculine singular

yâlad — to bear, beget (Hiphil) Whether this Gilead is the grandson of Manasseh, a later namesake, or the personified district is the unit's first unsolved problem. K&D argues for a literal father bearing the famous ancestor's name; Cambridge and Barnes argue for tribal history told as family history; Pulpit says plainly that “whether son or descendant cannot positively be affirmed.”

Literal — word-for-word from the original

And-Jephthah the-Gileadite was mighty-of-valor; and-he son-of-a-woman a-prostitute; and-begat Gilead Jephthah.

Where the English smooths the original

גִּבּ֣וֹר חַ֔יִל גִּבּוֹר חַיִל (gibbōwr ḥayil, H1368 + H2428) is a bound pair, not an English phrase: “mighty-of force.” Ḥayil (H2428) is “probably a force, whether of men, means or other resources” — it can mean an army, wealth, or personal strength all at once. K&D render it “a brave hero”; BSB's “mighty man of valor” loses the ambiguity that the next clause exploits, since this hero's only resource was himself.
זוֹנָ֑ה זוֹנָה (zōwnāh, H2181, participle of zânâh) is the blunt word. Ellicott insists the versions are right and that “If an inferior wife had been meant, the word used would not have been zonah, but pilgesh, as in Judges 8:31.” Gill records the softening traditions — the Targum's innkeeper, Kimchi's concubine, Josephus's foreigner — and refuses them all as insufficient.
וַיּ֥וֹלֶד וַיּוֹלֶד (wayyōwleḏ, H3205, Hiphil consecutive imperfect) is a verb — “and-he-caused-to-be-born,” i.e. begat — which BSB converts into the static predicate “Gilead was his father.” Cambridge notes that begat “is the usual term in the genealogies of P and Chron,” and treats the clause as a late editor's attempt to give Jephthah a pedigree.

The Voices✦ 2 public domain

Keil & DelitzschBiblical Commentary on the Old Testament1860s

These sons drove their half-brother Jephthah out of the house because of his inferior birth, that he might not share with them in the paternal inheritance; just as Ishmael and the sons of Keturah were sent away by Abraham, that they might not inherit along with Isaac

source ↗

Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

As there were children by the legitimate wife, the son of the secondary one was not entitled to any share of the patrimony, and the prior claim of the others was indisputable. Hence, as the brothers of Jephthah seem to have resorted to rude and violent treatment, they must have been influenced by some secret ill-will.

JFB concedes the brothers' legal case and still finds malice in the manner — the distinction the text itself makes by using the violent Piel of gârash.

source ↗

And Gilead’s wife bore him sons who grew up, drove Jephthah out, and said to him, “You shall have no inheritance in our father’s house, because you are the son of another woman.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

gil·‘āḏ lōw ’ê·šeṯ- wat·tê·leḏ bā·nîm ḇə·nê- hā·’iš·šāh way·yiḡ·də·lū yip̄·tāḥ way·ḡā·rə·šū ’eṯ- way·yō·mə·rū lōw lō- ṯin·ḥal ’ā·ḇî·nū bə·ḇêṯ- kî ’āt·tāh ben- ’a·ḥe·reṯ ’iš·šāh

Word by word22 · parsed

גִּלְעָ֛דgil·‘āḏAnd Gilead’sH1568

√ Gilʻâd — Gilad, a region East of the JordanNounproperfeminine singular

ל֖וֹlōw. . .

Prepositionthird person masculine singular

אֵֽשֶׁת־’ê·šeṯ-wifeH802

√ ʼishshâh — a womanNounfeminine singular construct

וַתֵּ֧לֶדwat·tê·leḏbore himH3205

√ yâlad — to bear youngConjunctive wawVerbQalConsecutive imperfectthird person feminine singular

בָּנִ֑יםbā·nîmsonsH1121

√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine plural

בְֽנֵי־ḇə·nê-whoH1121

הָאִשָּׁ֜הhā·’iš·šāh. . .H802

√ ʼishshâh — a womanArticleNounfeminine singular

וַיִּגְדְּל֨וּway·yiḡ·də·lūgrew upH1431

√ gâdal — to be (causatively make) large (in various senses, as in body, mind, estate or honor, also in pride)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

gâdal — to become large, grow up The single verb that carries the years. Nothing is said of Jephthah's childhood in the house; the story waits until the legitimate sons are grown and the estate is at stake, which is Cambridge's reason for suspecting the verse is inference from verses 3 and 7 rather than independent memory.

יִפְתָּ֗חyip̄·tāḥdrove JephthahH3316

√ Yiphtâch — Jiphtach, an IsraeliteNounpropermasculine singular

וַיְגָרְשׁ֣וּway·ḡā·rə·šūoutH1644

√ gârash — to drive out from a possessionConjunctive wawVerbPielConsecutive imperfectthird person masculine plural

gârash — to drive out from a possession (Piel) Mark this verb: Jephthah throws it back at the elders in verse 7 with a first-person suffix (wat·tə·ḡā·rə·šū·nî, “and you drove me out”). The English uses two different words (“drove out,” “expel”) and hides the fact that he is quoting them.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וַיֹּ֤אמְרוּway·yō·mə·rūand saidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

לוֹ֙lōwto him

Prepositionthird person masculine singular

לֹֽא־lō-You shall have noH3808

√ lôʼ — not (the simple or absAdverbNegative particle

תִנְחַ֣לṯin·ḥalinheritanceH5157

√ nâchal — to inherit (as a (figurative) mode of descent), or (generally) to occupyVerbQalImperfectsecond person masculine singular

nâchal — to inherit, to occupy K&D is careful here: the reproach does not prove a legal wrong, since “The Mosaic law contained no regulation upon this matter,” Deuteronomy 21:15-17 governing only the sons of different wives. Cambridge adds that custom elsewhere in the ancient Near East did allow the sons of concubines certain rights, citing the code of Ḫammurabi. So the brothers may have been within the law and still, as JFB says, “influenced by some secret ill-will.”

אָבִ֔ינוּ’ā·ḇî·nūin our father’sH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructfirst person common plural

בְּבֵית־bə·ḇêṯ-houseH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcPreposition-bNounmasculine singular construct

כִּ֛יkîbecauseH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

אָֽתָּה׃’āt·tāhyouH859

√ ʼattâh — thou and thee, or (plural) ye and youPronounsecond person masculine singular

בֶּן־ben-are the sonH1121

אַחֶ֖רֶת’a·ḥe·reṯof anotherH312

√ ʼachêr — properly, hinderAdjectivefeminine singular

אִשָּׁ֥ה’iš·šāhwomanH802

√ ʼishshâh — a womanNounfeminine singular

Literal — word-for-word from the original

And-bore the-wife-of Gilead to-him sons; and-grew-up the-sons-of the-woman, and-they-drove-out Jephthah, and-said to-him: “Not shalt-thou-inherit in-house-of our-father, for son-of-a-woman other art-thou.”

Where the English smooths the original

וַיְגָרְשׁ֣וּ וַיְגָרְשׁוּ (wayḡārəšū, H1644 gârash, Piel) — “drove out.” Strong's defines the root as “to drive out from a possession.” It is the verb of dispossession, the same idea that verses 23–24 will apply to whole nations. The brothers do to Jephthah in miniature what the LORD is said to do to the Amorites, and the intensive Piel makes it violent, not administrative.
תִנְחַ֣ל תִנְחַל (ṯinḥal, H5157 nâchal, Qal imperfect 2ms) is a verb — “thou shalt not inherit” — where BSB puts a noun, “You shall have no inheritance.” The root means “to inherit as a mode of descent, or to occupy.” The dispute is not about a portion of goods but about whether he counts as descent at all.
אַחֶ֖רֶת אִשָּׁה אַחֶרֶת (’iššāh ’aḥereṯ, H802 + H312) — “another woman,” which BSB smooths and the old versions sharpen. Gill lists them: “mulieris alterius,” “exterae” — a woman not their father's lawful wife, or of another tribe, or of another nation. Geneva's marginal gloss collapses the ambiguity: “That is, of a harlot as in Jud 11:1.”

So Jephthah fled from his brothers and settled in the land of Tob, where worthless men gathered around him and traveled with him.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

yip̄·tāḥ way·yiḇ·raḥ mip·pə·nê ’e·ḥāw way·yê·šeḇ bə·’e·reṣ ṭō·wḇ rê·qîm way·yiṯ·laq·qə·ṭū ’el- yip̄·tāḥ ’ă·nā·šîm way·yê·ṣə·’ū ‘im·mōw

Word by word14 · parsed

יִפְתָּח֙yip̄·tāḥSo JephthahH3316

√ Yiphtâch — Jiphtach, an IsraeliteNounpropermasculine singular

וַיִּבְרַ֤חway·yiḇ·raḥfledH1272

√ bârach — to bolt, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

bârach — to bolt, flee A verb of sudden bolting, not of migration. Ellicott is harsh about what followed: “Jephthah simply became a sort of Syrian freebooter.” JFB is warmer, comparing “the style of Robin Hood” and noting that Jephthah's life was “similar to that of David when driven from the court of Saul.”

מִפְּנֵ֣יmip·pə·nêfromH6440

√ pânîym — the face (as the part that turns)Preposition-mNouncommon plural construct

אֶחָ֔יו’e·ḥāwhis brothersH251

√ ʼâch — a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like father))Nounmasculine plural constructthird person masculine singular

וַיֵּ֖שֶׁבway·yê·šeḇand settledH3427

√ yâshab — properly, to sit down (specifically as judgeConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

בְּאֶ֣רֶץbə·’e·reṣin the landH776

√ ʼerets — the earth (at large, or partitively a land)Preposition-bNounfeminine singular construct

ט֑וֹבṭō·wḇof TobH2897

√ Ṭôwb — Tob, a region apparently East of the JordanNounproperfeminine singular

Ṭôwb — Tob, a region east of the Jordan A rare name: the Verifier finds the lexeme in only four verses in the whole Hebrew Bible. Ellicott, Barnes, JFB, Cambridge and K&D all identify it with the Aramean district of 2 Samuel 10:6, 8, whose men were hired against David. Ellicott adds a warning worth keeping: the name means “good,” but that “lends no sanction to the idle allegories which have been based upon it.”

רֵיקִ֔יםrê·qîmwhere worthless menH7386

√ rêyq — emptyAdjectivemasculine plural

rêyq — empty, vain Israel's future deliverer is maintained by a band of the empty. Gill records Josephus's detail that “he maintained them at his own expense, and paid them wages”; Geneva's gloss guesses the band was joined with him “against his brethren.” The text itself says only that they went out with him.

וַיִּֽתְלַקְּט֤וּway·yiṯ·laq·qə·ṭūgathered aroundH3950

√ lâqaṭ — properly, to pick up, iConjunctive wawVerbHitpaelConsecutive imperfectthird person masculine plural

אֶל־’el-. . .H413

√ ʼêl — near, with or amongPreposition

יִפְתָּח֙yip̄·tāḥ[him]H3316

√ Yiphtâch — Jiphtach, an IsraeliteNounpropermasculine singular

אֲנָשִׁ֣ים’ă·nā·šîm. . .H582

√ ʼĕnôwsh — a man in general (singly or collectively)Nounmasculine plural

וַיֵּצְא֖וּway·yê·ṣə·’ūand traveledH3318

√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximConjunctive wawVerbQalConsecutive imperfectthird person masculine plural

עִמּֽוֹ׃פ‘im·mōwwith himH5973

√ ʻim — adverb or preposition, with (iPrepositionthird person masculine singular

Literal — word-for-word from the original

And-fled Jephthah from-the-face-of his-brothers, and-dwelt in-land-of Tob; and-gathered-themselves unto Jephthah empty men, and-they-went-out with-him.

Where the English smooths the original

רֵיקִ֔ים רֵיקִים (rêqîm, H7386 rêyq) means “empty,” and BSB's “worthless men” imports a moral verdict the adjective does not carry by itself. Gill presses the literal sense: “not wicked men, but empty men, whose pockets were empty; men without money.” JFB reads them as “idle, daring, or desperate.” The same word describes Abimelech's hired men in Judges 9:4, which is why Ellicott and Cambridge both cross-reference it.
וַיִּֽתְלַקְּט֤וּ וַיִּתְלַקְּטוּ (wayyiṯlaqqəṭū, H3950 lâqaṭ, Hitpael) is reflexive: the root is “properly, to pick up, glean.” They gleaned themselves together to him — the verb of gathering leftovers from a field. English “gathered around him” loses the picture of scraps collecting into a force.
מִפְּנֵ֣י מִפְּנֵי (mippənê, H6440 pânîym) is “from the face of,” not simply “from.” The same noun returns in verse 23 — the Amorites driven out from before the face of Israel — and in verse 9, where the LORD gives the enemy “to my face.” Flight, dispossession and victory are all described by where a face is turned.

Some time later, when the Ammonites fought against Israel

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·hî mî·yā·mîm ḇə·nê- ‘am·mō·wn way·yil·lā·ḥă·mū ‘im- yiś·rā·’êl

Word by word7 · parsed

וַיְהִ֖יway·hîSome time laterH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

hâyâh — to be, come to pass The narrative hinge wayhî, which Pulpit says “brings us back to Judges 10:17, and reunites the two streams of narrative.”

מִיָּמִ֑יםmî·yā·mîm. . .H3117

√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Preposition-mNounmasculine plural

בְנֵֽי־ḇə·nê-when the AmmonitesH1121

עַמּ֖וֹן‘am·mō·wn. . .H5983

√ ʻAmmôwn — Ammon, a son of LotNounpropermasculine singular

וַיִּלָּחֲמ֥וּway·yil·lā·ḥă·mūfoughtH3898

√ lâcham — to feed onConjunctive wawVerbNifalConsecutive imperfectthird person masculine plural

lâcham — to wage war (Nifal) The unit's most repeated verb: it recurs in verses 5, 6, 8, 9, 12, 20, 25 and 27. Everything from the elders' proposal to Jephthah's closing appeal is built around whether this verb must happen. Cambridge reads the abruptness here as a seam: “The wording implies that the Ammonites have not been mentioned before.”

עִם־‘im-againstH5973

√ ʻim — adverb or preposition, with (iPreposition

יִשְׂרָאֵֽל׃yiś·rā·’êlIsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

Literal — word-for-word from the original

And-it-came-to-pass from-days, and-fought sons-of-Ammon with Israel.

Where the English smooths the original

מִיָּמִ֑ים מִיָּמִים (mîyāmîm, H3117 yôwm) is literally “from days” — K&D gives the Latin, a diebus, “after the lapse of a long period, which cannot be more precisely defined.” BSB's “Some time later” is right in sense and conceals that the Hebrew has no measure in it at all. Poole notes the same idiom can even mean “after a year.”
וַיִּלָּחֲמ֥וּ וַיִּלָּחֲמוּ (wayyillāḥămū, H3898 lâcham, Nifal) — the Nifal of this root is the ordinary form for waging war, and it takes ‘im, “with,” so that “fought against Israel” is in Hebrew “fought with Israel.” The root's base sense, oddly, is “to feed on”; war and bread share a stem.

and made war with them, the elders of Gilead went to get Jephthah from the land of Tob.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·hî ka·’ă·šer- ḇə·nê- ‘am·mō·wn nil·ḥă·mū ‘im- yiś·rā·’êl ziq·nê ḡil·‘āḏ way·yê·lə·ḵū lā·qa·ḥaṯ ’eṯ- yip̄·tāḥ mê·’e·reṣ ṭō·wḇ

Word by word15 · parsed

וַיְהִ֕יway·hîandH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

כַּאֲשֶׁר־ka·’ă·šer-H834

√ ʼăsher — who, which, what, thatPreposition-kPronounrelative

בְנֵֽי־ḇə·nê-H1121

עַמּ֖וֹן‘am·mō·wnH5983

√ ʻAmmôwn — Ammon, a son of LotNounpropermasculine singular

נִלְחֲמ֥וּnil·ḥă·mūmade warH3898

√ lâcham — to feed onVerbNifalPerfectthird person common plural

עִם־‘im-withH5973

√ ʻim — adverb or preposition, with (iPreposition

יִשְׂרָאֵ֑לyiś·rā·’êl[them]H3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

זִקְנֵ֣יziq·nêthe eldersH2205

√ zâqên — oldAdjectivemasculine plural construct

גִלְעָ֔דḡil·‘āḏof GileadH1568

√ Gilʻâd — Gilad, a region East of the JordanNounproperfeminine singular

וַיֵּֽלְכוּ֙way·yê·lə·ḵūwentH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

hâlak — to walk, go Gill notices what the verb costs them: “they did not send messengers to him, but went themselves, partly to show greater respect to him, and partly in hopes of better success.” The delegation that expelled him now makes the journey in person.

לָקַ֥חַתlā·qa·ḥaṯto getH3947

√ lâqach — to take (in the widest variety of applications)Preposition-lVerbQalInfinitive construct

lâqach — to take, in the widest variety of applications The pivot verb of the unit's legal argument, used here of a man. Poole and Benson both insist the fetching was not free choice: “By direction or instinct from God, who both qualified him for and called him to the office of a judge,” since otherwise the bar of Deuteronomy 23:2 stood in the way.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

יִפְתָּ֖חyip̄·tāḥJephthahH3316

√ Yiphtâch — Jiphtach, an IsraeliteNounpropermasculine singular

מֵאֶ֥רֶץmê·’e·reṣfrom the landH776

√ ʼerets — the earth (at large, or partitively a land)Preposition-mNounfeminine singular construct

טֽוֹב׃ṭō·wḇof TobH2897

√ Ṭôwb — Tob, a region apparently East of the JordanNounproperfeminine singular

Literal — word-for-word from the original

And-it-was, when fought sons-of-Ammon with Israel, and-went the-elders-of Gilead to-take Jephthah from-land-of Tob.

Where the English smooths the original

לָקַ֥חַת לָקַחַת (lāqaḥaṯ, H3947 lâqach, infinitive construct) — “to take.” BSB says “to get Jephthah,” which is good English and breaks a chain: this is the same verb the Ammonite king uses in verse 13 of Israel “taking” his land, and that Jephthah flatly denies in verse 15. The men who take Jephthah are about to argue over what taking means.
זִקְנֵ֣י זִקְנֵי (ziqnê, H2205 zâqên) is parsed as an adjective in construct — “the old-ones of Gilead,” an office named by age. Cambridge deflates the title: it “means no more than the sheikhs of the district.” Pulpit and K&D identify them with “the princes of Gilead” of Judges 10:18.

“Come,” they said, “be our commander, so that we can fight against the Ammonites.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

lə·ḵāh way·yō·mə·rū lə·yip̄·tāḥ wə·hā·yî·ṯāh lā·nū lə·qā·ṣîn wə·nil·lā·ḥă·māh biḇ·nê ‘am·mō·wn

Word by word9 · parsed

לְכָ֕הlə·ḵāhComeH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalImperativemasculine singularthird person feminine singular

The lengthened imperative softens toward entreaty: not “go” but “come now.” It is the same root (hâlak) by which they had to travel to him in verse 5 and by which he will travel back in verse 11.

וַיֹּאמְר֣וּway·yō·mə·rūthey saidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

לְיִפְתָּ֔חlə·yip̄·tāḥH3316

√ Yiphtâch — Jiphtach, an IsraelitePreposition-lNounpropermasculine singular

וְהָיִ֥יתָהwə·hā·yî·ṯāhbeH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConjunctive perfectsecond person masculine singular

לָּ֖נוּlā·nūour

Prepositionfirst person common plural

לְקָצִ֑יןlə·qā·ṣîncommanderH7101

√ qâtsîyn — a magistrate (as deciding) or other leaderPreposition-lNounmasculine singular

qâtsîyn — a magistrate (as deciding), a commander Cambridge notes the word survives in Arabic as ḳâḍi, a judge; Pulpit notes it is used of the rulers of Sodom in Isaiah 1:10. Poole hears the omission behind it: “they say not our king; for the experience of Abimelech's kingship had cooled their appetite in that particular.” Gilead has learned from Judges 9 what it will not offer.

וְנִֽלָּחֲמָ֖הwə·nil·lā·ḥă·māhso that we can fightH3898

√ lâcham — to feed onConjunctive wawVerbNifalConjunctive imperfect Cohortativefirst person common plural

בִּבְנֵ֥יbiḇ·nêagainst the AmmonitesH1121

√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcPreposition-bNounmasculine plural construct

עַמּֽוֹן׃‘am·mō·wn. . .H5983

√ ʻAmmôwn — Ammon, a son of LotNounpropermasculine singular

Literal — word-for-word from the original

And-they-said to-Jephthah: “Come, and-be to-us for-commander, that-we-may-fight against sons-of-Ammon.”

Where the English smooths the original

לְקָצִ֑ין קָצִין (qāṣîn, H7101) is “a magistrate (as deciding) or other leader” — a decider. Ellicott: it “is specially a leader in time of war; but Jephthah demands something more — namely, to be their ‘head’ (rosh) in time of peace also.” K&D says the same, distinguishing qāṣîn from rōš in verse 11. The elders offer the smaller of the two words on purpose.
וְנִֽלָּחֲמָ֖ה וְנִלָּחֲמָה (wənillāḥămāh, H3898, Nifal cohortative 1cp) — “let us fight,” a cohortative of resolve, not the purpose clause “so that we can fight.” Gill notes the point: the elders were not offering to sit out the war but wanted “one skilful in military affairs at the head of them.”
לְכָ֕ה לְכָה (ləḵāh, H1980, imperative with the lengthened -āh) opens the sentence — a summons, and the first word they speak to the man they exiled. Geneva's gloss is the sharpest thing on the page: “Men are often forced to ask for help from them, whom before they refused.”

Jephthah replied to the elders of Gilead, “Did you not hate me and expel me from my father’s house? Why then have you come to me now, when you are in distress?”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

yip̄·tāḥ way·yō·mer lə·ziq·nê ḡil·‘āḏ ’at·tem hă·lō śə·nê·ṯem ’ō·w·ṯî wat·tə·ḡā·rə·šū·nî ’ā·ḇî mib·bêṯ ū·mad·dū·a‘ bā·ṯem ’ê·lay ‘at·tāh ka·’ă·šer ṣar lā·ḵem

Word by word18 · parsed

יִפְתָּח֙yip̄·tāḥJephthahH3316

√ Yiphtâch — Jiphtach, an IsraeliteNounpropermasculine singular

וַיֹּ֤אמֶרway·yō·merrepliedH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

לְזִקְנֵ֣יlə·ziq·nêto the eldersH2205

√ zâqên — oldPreposition-lAdjectivemasculine plural construct

גִלְעָ֔דḡil·‘āḏof GileadH1568

√ Gilʻâd — Gilad, a region East of the JordanNounproperfeminine singular

אַתֶּם֙’at·temDid youH859

√ ʼattâh — thou and thee, or (plural) ye and youPronounsecond person masculine plural

הֲלֹ֤אhă·lōnotH3808

√ lôʼ — not (the simple or absAdverbNegative particle

שְׂנֵאתֶ֣םśə·nê·ṯemhateH8130

√ sânêʼ — to hate (personally)VerbQalPerfectsecond person masculine plural

sânêʼ — to hate personally Benson and Poole both explain why the charge is aimed at elders rather than brothers: either some brothers sat among the elders, “as is very probable from the dignity of this family,” or the expulsion “was executed by the decree of the elders, to whom the determination of all controversies about inheritances belonged.” Pulpit goes further and reads the whole expulsion as a tribal act, which would relieve the chronological strain on “Gilead begat Jephthah.”

אוֹתִ֔י’ō·w·ṯîmeH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerfirst person common singular

וַתְּגָרְשׁ֖וּנִיwat·tə·ḡā·rə·šū·nîand expel meH1644

√ gârash — to drive out from a possessionConjunctive wawVerbPielConsecutive imperfectsecond person masculine pluralfirst person common singular

אָבִ֑י’ā·ḇîfrom my father’sH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructfirst person common singular

מִבֵּ֣יתmib·bêṯhouseH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcPreposition-mNounmasculine singular construct

וּמַדּ֜וּעַū·mad·dū·a‘WhyH4069

√ maddûwaʻ — what (is) known?Conjunctive wawInterrogative

maddûwaʻ — what is known? why? The interrogative literally asks after the known cause. Jephthah does not ask whether they need him; he asks them to say out loud what has changed. The same word returns in verse 26, where he asks the Ammonite king why he waited three hundred years.

בָּאתֶ֤םbā·ṯemthen have you comeH935

√ bôwʼ — to go or come (in a wide variety of applications)VerbQalPerfectsecond person masculine plural

אֵלַי֙’ê·layto meH413

√ ʼêl — near, with or amongPrepositionfirst person common singular

עַ֔תָּה‘at·tāhnowH6258

√ ʻattâh — at this time, whether adverb, conjunction or expletiveAdverb

כַּאֲשֶׁ֖רka·’ă·šerwhenH834

√ ʼăsher — who, which, what, thatPreposition-kPronounrelative

צַ֥רṣaryou are in distressH6862

√ tsar — narrowVerbQalPerfectthird person masculine singular

tsar — narrow, straitened The narrowness is the argument. Ellicott reads the elders' answer as “the express desire to repair the old wrong”; Jephthah's question implies he reads it as pressure, not repentance.

לָכֶֽם׃lā·ḵem. . .

Prepositionsecond person masculine plural

Literal — word-for-word from the original

And-said Jephthah to-the-elders-of Gilead: “Did not you hate me, and-drive-me-out from-house-of my-father? And-why have-you-come unto-me now when it-is-tight for-you?”

Where the English smooths the original

וַתְּגָרְשׁ֖וּנִי וַתְּגָרְשׁוּנִי (wattəḡārəšūnî, H1644, Piel with 1cs suffix) is verse 2's verb turned back on the speakers with “me” welded to the end of it. BSB's “expel me” is accurate but breaks the quotation; in Hebrew Jephthah is repeating the brothers' own action-word to a wider audience — the elders — and K&D concedes: “Thus he lays his expulsion upon the shoulders of the elders of Gilead.”
צַ֥ר צַר (ṣar, H6862) is parsed here as a Qal perfect and its root sense is “narrow.” Literally, “when it is narrow for you.” English “when you are in distress” is abstract where the Hebrew is spatial: the Ammonites have squeezed them, and the squeeze is the whole reason for the visit.
שְׂנֵאתֶ֣ם שְׂנֵאתֶם (śənêṯem, H8130 sânêʼ) — “to hate (personally).” The perfect makes it a settled fact, not a mood, and Jephthah puts it in a question (hălō, “did not…?”) that requires them to answer yes.

They answered Jephthah, “This is why we now turn to you, that you may go with us, fight the Ammonites, and become leader over all of us who live in Gilead.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ziq·nê ḡil·‘āḏ way·yō·mə·rū yip̄·tāḥ lā·ḵên ‘at·tāh šaḇ·nū ’ê·le·ḵā ’el- wə·hā·laḵ·tā ‘im·mā·nū wə·nil·ḥam·tā biḇ·nê ‘am·mō·wn wə·hā·yî·ṯā lə·rōš lə·ḵōl lā·nū yō·šə·ḇê ḡil·‘āḏ

Word by word20 · parsed

זִקְנֵ֨יziq·nêTheyH2205

√ zâqên — oldAdjectivemasculine plural construct

גִלְעָ֜דḡil·‘āḏ. . .H1568

√ Gilʻâd — Gilad, a region East of the JordanNounproperfeminine singular

וַיֹּאמְרוּ֩way·yō·mə·rūansweredH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

יִפְתָּ֗חyip̄·tāḥJephthahH3316

√ Yiphtâch — Jiphtach, an IsraeliteNounpropermasculine singular

לָכֵן֙lā·ḵênThis is whyH3651

√ kên — properly, set uprightAdverb

עַתָּה֙‘at·tāhwe nowH6258

√ ʻattâh — at this time, whether adverb, conjunction or expletiveAdverb

שַׁ֣בְנוּšaḇ·nūturnH7725

√ shûwb — to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point)VerbQalPerfectfirst person common plural

shûwb — to turn back The covenant word of return, used here of men returning to a man they wronged. Benson: “Being sensible we have done thee an injury, we come now to make thee full reparation.”

אֵלֶ֔יךָ’ê·le·ḵā. . .H413

√ ʼêl — near, with or amongPrepositionsecond person masculine singular

אֶל־’el-to youH413

√ ʼêl — near, with or amongPreposition

וְהָלַכְתָּ֣wə·hā·laḵ·tāthat you may goH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbQalConjunctive perfectsecond person masculine singular

hâlak — to go (conjunctive perfect) K&D reads the three conjunctive perfects — wəhālaḵtā, wənilḥamtā, wəhāyîṯā — as a conditional chain: “If thou go with us and fight, … thou shalt be head to us.” The grammar is a contract with the reward clause last.

עִמָּ֔נוּ‘im·mā·nūwith usH5973

√ ʻim — adverb or preposition, with (iPrepositionfirst person common plural

וְנִלְחַמְתָּ֖wə·nil·ḥam·tāfightH3898

√ lâcham — to feed onConjunctive wawVerbNifalConjunctive perfectsecond person masculine singular

בִּבְנֵ֣יbiḇ·nêthe AmmonitesH1121

עַמּ֑וֹן‘am·mō·wn. . .H5983

√ ʻAmmôwn — Ammon, a son of LotNounpropermasculine singular

וְהָיִ֤יתָwə·hā·yî·ṯāand becomeH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConjunctive perfectsecond person masculine singular

לְרֹ֔אשׁlə·rōšleaderH7218

√ rôʼsh — the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, itcPreposition-lNounmasculine singular

rôʼsh — the head The extent is named at the end: ləḵōl yōšəḇê Gilʻāḏ, to all the inhabitants of Gilead — which Gill limits to the tribes beyond Jordan, since “more than this they could not promise.”

לְכֹ֖לlə·ḵōlover allH3605

√ kôl — properly, the wholePreposition-lNounmasculine singular construct

לָּ֙נוּ֙lā·nūof us

Prepositionfirst person common plural

יֹשְׁבֵ֥יyō·šə·ḇêwho liveH3427

√ yâshab — properly, to sit down (specifically as judgeVerbQalParticiplemasculine plural construct

גִלְעָֽד׃ḡil·‘āḏin GileadH1568

√ Gilʻâd — Gilad, a region East of the JordanNounproperfeminine singular

Literal — word-for-word from the original

And-said the-elders-of Gilead to Jephthah: “Therefore now we-have-turned-back unto-thee — and-thou-shalt-go with-us and-fight against sons-of-Ammon, and-be to-us for-head, to-all the-inhabitants-of Gilead.”

Where the English smooths the original

שַׁ֣בְנוּ שַׁבְנוּ (šaḇnū, H7725 shûwb, Qal perfect 1cp) — “we have turned back.” BSB's present “we now turn to you” is idiomatic, but the perfect makes it a completed reversal: the turning is already done, and they are standing in front of him as the proof of it. This is the first of four uses of shûwb in the unit (here; verse 9 Hiphil, “bring me back”; verse 13 Hiphil imperative, “restore”), the verb by which everything in the chapter is returned to someone.
לְרֹ֔אשׁ לְרֹאשׁ (lərōš, H7218 rôʼsh) — the elders now raise their offer from qāṣîn (verse 6) to rōš, “head.” K&D marks the difference: rōš is “a chief in peace and war.” The English “become leader over all of us” obscures that the word has been upgraded mid-negotiation.
לָכֵן֙ לָכֵן (lāḵên, H3651) — “therefore,” and it answers nothing directly. Cambridge catches the idiom: “this being so, since we have driven thee out… Instead of answering the objection directly, the elders state the reason for the reply they give.” They concede the charge by building on it.

The Voices✦ 3 public domain

Matthew HenryConcise Commentary on the Whole Bible1706

The same question as here, in fact, is put to those who desire salvation by Christ. If he save you, will ye be willing that he shall rule you? On no other terms will he save you.

source ↗

Albert BarnesNotes on the Bible1834

Jephthah made his own aggrandisement the condition of his delivering; his country. The circumstances of his birth and long residence in a pagan land were little favorable to the formation of the highest type of character. Yet he has his record among the faithful

Barnes states the charge and the canonical verdict in the same breath; Hebrews 11:32 names him without retracting anything this chapter records.

source ↗

Charles EllicottCommentary for English Readers1878

We must not be surprised if Jephthah does not display a disinterested patriotism. He was only half an Israelite; he had been wronged by his father’s kin; he had spent long years of his manhood among heathens and outlaws, who gained their livelihood by brigandage or mercenary warfare.

Ellicott's explanation is also a nineteenth-century judgment on the eastern tribes as culturally inferior; the reason he gives is not one the text gives.

source ↗

But Jephthah asked them, “If you take me back to fight the Ammonites and the LORD gives them to me, will I really be your leader?”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

yip̄·tāḥ way·yō·mer ’el- ziq·nê ḡil·‘āḏ ’im- ’at·tem ’ō·w·ṯî mə·šî·ḇîm lə·hil·lā·ḥêm biḇ·nê ‘am·mō·wn Yah·weh ’ō·w·ṯām wə·nā·ṯan lə·p̄ā·nāy ’ā·nō·ḵî ’eh·yeh lā·ḵem lə·rōš

Word by word20 · parsed

יִפְתָּ֜חyip̄·tāḥBut JephthahH3316

√ Yiphtâch — Jiphtach, an IsraeliteNounpropermasculine singular

וַיֹּ֨אמֶרway·yō·meraskedH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

אֶל־’el-vvvH413

√ ʼêl — near, with or amongPreposition

זִקְנֵ֣יziq·nê[them]H2205

√ zâqên — oldAdjectivemasculine plural construct

גִלְעָ֗דḡil·‘āḏ. . .H1568

√ Gilʻâd — Gilad, a region East of the JordanNounproperfeminine singular

אִם־’im-IfH518

√ ʼim — used very widely as demonstrative, lo!Conjunction

אַתֶּ֤ם’at·temyouH859

√ ʼattâh — thou and thee, or (plural) ye and youPronounsecond person masculine plural

אוֹתִי֙’ō·w·ṯîH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerfirst person common singular

מְשִׁיבִ֨יםmə·šî·ḇîmtake me backH7725

√ shûwb — to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point)VerbHifilParticiplemasculine plural

shûwb — to turn back (Hiphil participle) The hinge of the negotiation. Barnes' judgment is unsparing: Jephthah “made his own aggrandisement the condition of his delivering his country.” JFB defends the same move as prudence: without “a clear and specific engagement to invest him with unlimited authority” he would have shown “little wisdom or prudence,” especially “as he was about to imperil his life in their cause.”

לְהִלָּחֵם֙lə·hil·lā·ḥêmto fightH3898

√ lâcham — to feed onPreposition-lVerbNifalInfinitive construct

בִּבְנֵ֣יbiḇ·nêthe AmmonitesH1121

עַמּ֔וֹן‘am·mō·wn. . .H5983

√ ʻAmmôwn — Ammon, a son of LotNounpropermasculine singular

יְהוָ֛הYah·wehand the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

אוֹתָ֖ם’ō·w·ṯāmH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine plural

וְנָתַ֧ןwə·nā·ṯangives themH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcConjunctive wawVerbQalConjunctive perfectthird person masculine singular

nâthan — to give, with the greatest latitude The theological center of the verse. The victory is contracted for in advance as a gift, not a feat — and the condition of the headship is therefore something Jephthah cannot himself supply.

לְפָנָ֑יlə·p̄ā·nāyto meH6440

√ pânîym — the face (as the part that turns)Preposition-lNounmasculine plural constructfirst person common singular

pânîym — the face ləp̄ānāy, “to my face,” which K&D compares with Joshua 10:12 and Deuteronomy 2:31. Handing the enemy over before the face is the Deuteronomic formula for holy war; Jephthah is speaking the older language even while striking a personal bargain.

אָנֹכִ֕י’ā·nō·ḵîwill IH595

√ ʼânôkîy — IPronounfirst person common singular

אֶהְיֶ֥ה’eh·yehreally beH1961

√ hâyâh — to exist, iVerbQalImperfectfirst person common singular

לָכֶ֖םlā·ḵemyour

Prepositionsecond person masculine plural

לְרֹֽאשׁ׃lə·rōšleaderH7218

√ rôʼsh — the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, itcPreposition-lNounmasculine singular

Literal — word-for-word from the original

And-said Jephthah unto the-elders-of Gilead: “If bringing-back me you are, to-fight against sons-of-Ammon, and-gives YHWH them before-my-face — I, I-shall-be to-you for-head?”

Where the English smooths the original

מְשִׁיבִ֨ים מְשִׁיבִים (məšîḇîm, H7725 shûwb, Hiphil participle) is the causative of the elders' own perfect in verse 8 (“we have turned back”). Their we returned becomes his if you are returning me: BSB's “take me back” is right but hides that he is conjugating their verb. The participle also makes it present and ongoing — “if you are in the act of bringing me back.”
וְנָתַ֧ן וְנָתַן יְהוָה (wənāṯan, H5414 nâthan) — Jephthah inserts a clause the elders never proposed. They spoke of fighting and of headship; he makes the LORD the subject of the decisive verb. Gill: “on whom he depended for success, and not on his own courage and valour, and military skill.” The same verb returns in verse 21 of the LORD's giving Sihon into Israel's hand, which is the precedent he is quietly invoking.
אָנֹכִ֕י אָנֹכִי (’ānōḵî, H595) is the long, emphatic “I,” redundant beside the verb that follows and therefore deliberate. K&D: “‘I’ is emphatic as distinguished from he.” Whether the sentence is a question at all is disputed — Pulpit notes “There is no interrogative in the Hebrew,” and Cambridge renders it “it is I who am to be your head.”

And the elders of Gilead said to Jephthah, “The LORD is our witness if we do not do as you say.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ziq·nê- ḡil·‘āḏ way·yō·mə·rū ’el- yip̄·tāḥ Yah·weh yih·yeh šō·mê·a‘ bê·nō·w·ṯê·nū ’im- lō na·‘ă·śeh ḵiḏ·ḇā·rə·ḵā kên

Word by word14 · parsed

זִקְנֵֽי־ziq·nê-And the eldersH2205

√ zâqên — oldAdjectivemasculine plural construct

גִלְעָ֖דḡil·‘āḏof GileadH1568

√ Gilʻâd — Gilad, a region East of the JordanNounproperfeminine singular

וַיֹּאמְר֥וּway·yō·mə·rūsaidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

יִפְתָּ֑חyip̄·tāḥJephthahH3316

√ Yiphtâch — Jiphtach, an IsraeliteNounpropermasculine singular

יְהוָ֗הYah·wehThe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

Yᵉhôvâh — the covenant name Gill records the Targum's reverent circumlocution: “The Word of the Lord be a witness between us.”

יִהְיֶ֤הyih·yehisH1961

√ hâyâh — to exist, iVerbQalImperfectthird person masculine singular

שֹׁמֵ֙עַ֙šō·mê·a‘our witnessH8085

√ shâmaʻ — to hear intelligently (often with implication of attention, obedience, etcVerbQalParticiplemasculine singular

shâmaʻ — to hear intelligently, with implication of attention and obedience This is the unit's controlling verb, and it is used of God only here. Edom “would not hearken” (v. 17); the king of Ammon “paid no heed,” literally did not hear (v. 28). The chapter's God hears; its kings will not.

בֵּֽינוֹתֵ֔ינוּbê·nō·w·ṯê·nū. . .H996

√ bêyn — between (repeated before each noun, often with other particles)Prepositionfirst person common plural

אִם־’im-ifH518

√ ʼim — used very widely as demonstrative, lo!Conjunction

ʼim — the oath particle Cambridge: “The invocation of Jehovah's presence is necessary to complete a solemn agreement,” comparing Genesis 31:49 — which is itself the Mizpah covenant, made at a place of this same name.

לֹ֥אlōwe do notH3808

√ lôʼ — not (the simple or absAdverbNegative particle

נַעֲשֶֽׂה׃na·‘ă·śehdoH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalImperfectfirst person common plural

כִדְבָרְךָ֖ḵiḏ·ḇā·rə·ḵāas you sayH1697

√ dâbâr — a wordPreposition-kNounmasculine singular constructsecond person masculine singular

כֵּ֥ןkên. . .H3651

√ kên — properly, set uprightAdverb

Literal — word-for-word from the original

And-said the-elders-of Gilead unto Jephthah: “YHWH shall-be hearing between-us, if-not according-to-thy-word so we-do.”

Where the English smooths the original

שֹׁמֵ֙עַ֙ שֹׁמֵעַ (šōmêaʻ, H8085 shâmaʻ, Qal participle) is “hearing,” not “witness.” Ellicott corrects the English outright: “The Lord be witness. —Rather, be hearing,” and Benson does the same: “The Lord be a hearer; so the Hebrew word is.” K&D expands it to “be hearer and judge of the things concerning which we are negotiating.” Cambridge notes the construction occurs “only here.”
אִם־לֹ֥א אִם־לֹא (’im-lō) is not the conditional “if we do not” it looks like in translation. K&D identifies it as “a particle used in connection with an oath” — the self-imprecatory formula whose apodosis is left unspoken: may God do so to us if we do not…. English has to turn the oath into a condition and the curse disappears.
בֵּֽינוֹתֵ֔ינוּ בֵּינוֹתֵינוּ (bênōwṯênū, H996) is an expanded plural form of “between,” which BSB folds silently into “our witness.” The same preposition frames verse 27, where the LORD is asked to judge between Israel and Ammon: the God who stands between the parties here is asked to stand between the nations there.

The Voices✦ 2 public domain

Albert BarnesNotes on the Bible1834

Jephthah uttered all his words before the Lord in Mizpeh - This phrase designates the presence of the tabernacle, or the ark, or of the high priest with Urim and Thummim

Barnes' reconstruction (“The high priest waited upon Jephthah with the ephod, and possibly the ark, at his own house”) goes well beyond what this verse says; K&D contests it directly, and we record both.

source ↗

Keil & DelitzschBiblical Commentary on the Old Testament1860s

"Before Jehovah" does not necessarily presuppose the presence of the ark at Mizpeh; nor can we possibly assume this, since the war was resolved upon primarily by the eastern tribes alone, and they had no ark at all. It merely affirms that Jephthah performed this act, looking up to God, the omnipresent head of Israel.

source ↗

So Jephthah went with the elders of Gilead, and the people made him their leader and commander. And Jephthah repeated all his terms in the presence of the LORD at Mizpah.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

yip̄·tāḥ way·yê·leḵ ‘im- ziq·nê ḡil·‘āḏ hā·‘ām ’ō·w·ṯōw way·yā·śî·mū ‘ă·lê·hem lə·rōš ū·lə·qā·ṣîn yip̄·tāḥ ’eṯ- way·ḏab·bêr kāl- də·ḇā·rāw lip̄·nê Yah·weh bam·miṣ·pāh

Word by word19 · parsed

יִפְתָּח֙yip̄·tāḥSo JephthahH3316

√ Yiphtâch — Jiphtach, an IsraeliteNounpropermasculine singular

וַיֵּ֤לֶךְway·yê·leḵwentH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

עִם־‘im-withH5973

√ ʻim — adverb or preposition, with (iPreposition

זִקְנֵ֣יziq·nêthe eldersH2205

√ zâqên — oldAdjectivemasculine plural construct

גִלְעָ֔דḡil·‘āḏof GileadH1568

√ Gilʻâd — Gilad, a region East of the JordanNounproperfeminine singular

הָעָ֥םhā·‘āmand the peopleH5971

√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular

אוֹת֛וֹ’ō·w·ṯōwH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine singular

וַיָּשִׂ֨ימוּway·yā·śî·mūmade himH7760

√ sûwm — to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

עֲלֵיהֶ֖ם‘ă·lê·hemtheirH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person masculine plural

לְרֹ֣אשׁlə·rōšleaderH7218

√ rôʼsh — the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, itcPreposition-lNounmasculine singular

rôʼsh — head and qâtsîyn — commander Both titles are granted together, the civil and the military. Pulpit: “Both civil ruler or judge, and military chief.” Jephthah asked for the larger word in verse 9; he receives it with the smaller one attached, which is the elders' offer and his demand combined without remainder.

וּלְקָצִ֑יןū·lə·qā·ṣînand commanderH7101

√ qâtsîyn — a magistrate (as deciding) or other leaderConjunctive waw, Preposition-lNounmasculine singular

יִפְתָּ֧חyip̄·tāḥAnd JephthahH3316

√ Yiphtâch — Jiphtach, an IsraeliteNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וַיְדַבֵּ֨רway·ḏab·bêrrepeatedH1696

√ dâbar — perhaps properly, to arrangeConjunctive wawVerbPielConsecutive imperfectthird person masculine singular

dâbar — to speak (Piel) The intensive stem for formal utterance. JFB reads the sentence as liturgy: his inauguration “was solemnized by prayer for the divine blessing, or some religious ceremonial.” Gill supposes he asked God to ratify the agreement and grant success. Neither is in the text; both are inferences from the phrase that follows.

כָּל־kāl-allH3605

√ kôl — properly, the wholeNounmasculine singular construct

דְּבָרָ֛יוdə·ḇā·rāwhis termsH1697

√ dâbâr — a wordNounmasculine plural constructthird person masculine singular

לִפְנֵ֥יlip̄·nêin the presenceH6440

√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural construct

יְהוָ֖הYah·wehof the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

בַּמִּצְפָּֽה׃פbam·miṣ·pāhat MizpahH4709

√ Mitspâh — Mitspah, the name of two places in PalestinePreposition-b, ArticleNounproperfeminine singular

Mitspâh — watchtower; the name of two places Ellicott weighs the Benjamite Mizpeh and rejects it, since “the Mizpeh of our present narrative (Judges 10:17) is in Gilead,” adding that Gilead's Mizpah “had its own sacred associations (Genesis 31:48-49)” — Laban and Jacob's heap of witness, where the name itself was given because the LORD would watch between two parties. The elders had just sworn by a God who hears; the place is named for a God who watches.

Literal — word-for-word from the original

And-went Jephthah with the-elders-of Gilead, and-set him the-people over-them for-head and-for-commander; and-spoke Jephthah all-his-words before-the-face-of YHWH at-the-Mizpah.

Where the English smooths the original

וַיָּשִׂ֨ימוּ וַיָּשִׂימוּ (wayyāśîmū, H7760 sûwm, “to put, set”) — the people place him over themselves. BSB's “made him their leader” is idiomatic; the Hebrew verb is the ordinary word for putting an object somewhere. Ellicott stresses the constitutional point: “The people ratified the promise of the elders,” so the appointment is popular, not merely a deal struck with a delegation in Tob.
וַיְדַבֵּ֨ר וַיְדַבֵּר (wayḏabbêr, H1696 dâbar, Piel) is simply “and he spoke”; “repeated” is BSB's interpretation of what he spoke. Poole reads the object broadly: “all that was spoken, not only by him, but also by the elders of Gilead… or, all his matters, the whole business.” Cambridge finds the repetition odd enough to relocate the clause after 11:31.
לִפְנֵ֥י יְהוָ֖ה לִפְנֵי יְהוָה (lip̄nê YHWH, H6440 + H3068) — “before the face of the LORD,” the unit's most contested phrase. Barnes: it “designates the presence of the tabernacle, or the ark, or of the high priest with Urim and Thummim.” K&D flatly denies it: the phrase “does not necessarily presuppose the presence of the ark at Mizpeh,” and quoting Hengstenberg, “implies nothing more than that Jephthah confirmed all his words by an oath.”

Then Jephthah sent messengers to the king of the Ammonites, saying, “What do you have against me that you have come to fight against my land?”

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Hebrew — tap a word ↓

yip̄·tāḥ way·yiš·laḥ mal·’ā·ḵîm ’el- me·leḵ bə·nê- ‘am·mō·wn lê·mōr mah- lî wā·lāḵ kî- ḇā·ṯā lə·hil·lā·ḥêm ’ê·lay bə·’ar·ṣî

Word by word16 · parsed

יִפְתָּח֙yip̄·tāḥThen JephthahH3316

√ Yiphtâch — Jiphtach, an IsraeliteNounpropermasculine singular

וַיִּשְׁלַ֤חway·yiš·laḥsentH7971

√ shâlach — to send away, for, or out (in a great variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

shâlach — to send away, for, or out The first official act of the new head is a letter, not a levy. JFB: “This first act in his judicial capacity reflects the highest credit on his character for prudence and moderation, justice and humanity.” Poole and Gill both note the legal purpose — that Israel “might be acquitted before God and men from all the sad consequences of this war.”

מַלְאָכִ֔יםmal·’ā·ḵîmmessengersH4397

√ mălʼâk — a messengerNounmasculine plural

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

מֶ֥לֶךְme·leḵthe kingH4428

√ melek — a kingNounmasculine singular construct

בְּנֵֽי־bə·nê-of the AmmonitesH1121

עַמּ֖וֹן‘am·mō·wn. . .H5983

√ ʻAmmôwn — Ammon, a son of LotNounpropermasculine singular

לֵאמֹ֑רlê·mōrsayingH559

√ ʼâmar — to say (used with great latitude)Preposition-lVerbQalInfinitive construct

מַה־mah-WhatH4100

√ mâh — properly, interrogative what? (including how? why? when?)Interrogative

לִּ֣יlîdo you have against me

Prepositionfirst person common singular

The idiom's force is disengagement: we have no case between us. Ellicott compares Roman practice, the Fetiales sent “to proclaim the justice of their cause,” and both Henry and JFB read the embassy against Deuteronomy 20:10, the law requiring an offer of peace before a siege.

וָלָ֔ךְwā·lāḵ. . .

Conjunctive wawPrepositionsecond person feminine singular

כִּֽי־kî-thatH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

בָ֥אתָḇā·ṯāyou have comeH935

√ bôwʼ — to go or come (in a wide variety of applications)VerbQalPerfectsecond person masculine singular

לְהִלָּחֵ֥םlə·hil·lā·ḥêmto fightH3898

√ lâcham — to feed onPreposition-lVerbNifalInfinitive construct

lâcham — to wage war (Nifal infinitive) The infinitive of purpose: you have come to fight. Jephthah's whole letter will be an attempt to remove that infinitive from the sentence.

אֵלַ֖י’ê·layagainstH413

√ ʼêl — near, with or amongPrepositionfirst person common singular

בְּאַרְצִֽי׃bə·’ar·ṣîmy landH776

√ ʼerets — the earth (at large, or partitively a land)Preposition-bNounfeminine singular constructfirst person common singular

Literal — word-for-word from the original

And-sent Jephthah messengers unto the-king-of sons-of-Ammon, saying: “What to-me and-to-thee, that thou-hast-come unto-me to-fight in-my-land?”

Where the English smooths the original

מַה־לִּ֣י וָלָ֔ךְ מַה־לִּי וָלָךְ is an idiom, not a sentence: Ellicott renders it “Literally, What to me and to thee?” and K&D “what to me and thee?”, both pointing to Joshua 22:24 and 2 Samuel 16:10. BSB's “What do you have against me” supplies a grievance; the Hebrew only asks what business there is between the two parties at all. Pulpit paraphrases: “what is it all about?”
מַלְאָכִ֔ים מַלְאָכִים (mal’āḵîm, H4397) is the ordinary word for “messenger” and the ordinary word for “angel” — Strong's gives simply “a messenger.” Benson and Poole both render it “ambassadors.” The noun recurs at verses 13, 14, 17 and 19: this unit is a chain of sendings, and only the last one fails.
בְּאַרְצִֽי בְּאַרְצִי (bə’arṣî, H776 with 1cs suffix) — “in my land,” singular, from a man speaking for a nation. K&D: “Jephthah's ambassadors speak in the name of the nation; hence the singulars ‘me’ and ‘my land.’” Cambridge notes the same personification at verses 17 and 19. The Ammonite king will answer in exactly the same grammatical person: “my land” (v. 13).

The king of the Ammonites answered Jephthah’s messengers, “When Israel came up out of Egypt, they seized my land, from the Arnon to the Jabbok and all the way to the Jordan. Now, therefore, restore it peaceably.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

me·leḵ bə·nê- ‘am·mō·wn way·yō·mer ’el- yip̄·tāḥ kî- mal·’ă·ḵê yiś·rā·’êl ’eṯ- ba·‘ă·lō·w·ṯōw mim·miṣ·ra·yim lā·qaḥ ’ar·ṣî mê·’ar·nō·wn wə·‘aḏ- hay·yab·bōq wə·‘aḏ- hay·yar·dên wə·‘at·tāh hā·šî·ḇāh ’eṯ·hen bə·šā·lō·wm

Word by word23 · parsed

מֶ֨לֶךְme·leḵThe kingH4428

√ melek — a kingNounmasculine singular construct

בְּנֵי־bə·nê-of the AmmonitesH1121

עַמּ֜וֹן‘am·mō·wn. . .H5983

√ ʻAmmôwn — Ammon, a son of LotNounpropermasculine singular

וַיֹּאמֶר֩way·yō·meransweredH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

אֶל־’el-H413

√ ʼêl — near, with or amongPreposition

יִפְתָּ֗חyip̄·tāḥJephthah’sH3316

√ Yiphtâch — Jiphtach, an IsraeliteNounpropermasculine singular

כִּֽי־kî-. . .H3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

מַלְאֲכֵ֣יmal·’ă·ḵêmessengersH4397

√ mălʼâk — a messengerNounmasculine plural construct

יִשְׂרָאֵ֤לyiś·rā·’êlWhen IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

בַּעֲלוֹת֣וֹba·‘ă·lō·w·ṯōwcame upH5927

√ ʻâlâh — to ascend, intransitively (be high) or actively (mount)Preposition-bVerbQalInfinitive constructthird person masculine singular

ʻâlâh — to ascend, go up The exodus is always a going up from Egypt. Gill gives the old geographical reason, that Canaan lay higher than the low land of Egypt; the idiom is fixed in Hebrew regardless.

מִמִּצְרַ֔יִםmim·miṣ·ra·yimout of EgyptH4714

√ Mitsrayim — Mitsrajim, iPreposition-mNounproperfeminine singular

לָקַ֨חlā·qaḥthey seizedH3947

√ lâqach — to take (in the widest variety of applications)VerbQalPerfectthird person masculine singular

lâqach — to take Ellicott's assessment of the claim: “This was a very plausible plea, but was not in accordance with facts.” The plausibility is real — K&D concedes that “one portion of the territory of Sihon had formerly been Moabitish and Ammonitish property,” citing Numbers 21:26 and Joshua 13:25 — but the taking was Sihon's, not Israel's.

אַרְצִי֙’ar·ṣîmy landH776

√ ʼerets — the earth (at large, or partitively a land)Nounfeminine singular constructfirst person common singular

מֵאַרְנ֥וֹןmê·’ar·nō·wnfrom the ArnonH769

√ ʼArnôwn — the Arnon, a river east of the Jordan, also its territoryPreposition-mNounproperfeminine singular

וְעַד־wə·‘aḏ-toH5704

√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Conjunctive wawPreposition

הַיַּבֹּ֖קhay·yab·bōqthe JabbokH2999

√ Yabbôq — Jabbok, a river east of the JordanArticleNounproperfeminine singular

וְעַד־wə·‘aḏ-and all the wayH5704

√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Conjunctive wawPreposition

הַיַּרְדֵּ֑ןhay·yar·dênto the JordanH3383

√ Yardên — Jarden, the principal river of PalestineArticleNounproperfeminine singular

וְעַתָּ֕הwə·‘at·tāhNow, thereforeH6258

√ ʻattâh — at this time, whether adverb, conjunction or expletiveConjunctive wawAdverb

הָשִׁ֥יבָהhā·šî·ḇāhrestoreH7725

√ shûwb — to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point)VerbHifilImperativemasculine singularthird person feminine singular

אֶתְהֶ֖ן’eṯ·henitH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person feminine plural

בְּשָׁלֽוֹם׃bə·šā·lō·wmpeaceablyH7965

√ shâlôwm — safe, iPreposition-bNounmasculine singular

shâlôwm — safe, whole, at peace Poole explains why the claimant speaks for two peoples at once: “Moab and Ammon did for the most part join their interests and their forces… as Balak the king of the Moabites acted for the Ammonites, so now the king of Ammon seems to act for the Moabites.”

Literal — word-for-word from the original

And-said the-king-of sons-of-Ammon unto the-messengers-of Jephthah: “Because took Israel my-land in-his-going-up from-Egypt, from-Arnon and-unto the-Jabbok and-unto the-Jordan; and-now restore them in-peace.”

Where the English smooths the original

לָקַ֨ח לָקַח (lāqaḥ, H3947) — “took.” BSB's “seized” supplies the violence; the verb by itself is the neutral “take,” the same word used in verse 5 when the elders went “to take Jephthah.” Jephthah will repeat it verbatim in verse 15 with a negative in front of it. The whole dispute is a quarrel over one verb.
הָשִׁ֥יבָה הָשִׁיבָה (hāšîḇāh, H7725, Hiphil imperative) — “cause to return,” the third appearance of shûwb in the unit after the elders' turning (v. 8) and Jephthah's being brought back (v. 9). K&D notes the feminine plural object ’eṯhen “refers ad sensum to the cities and places in the land in question.”
בְּשָׁלֽוֹם בְּשָׁלוֹם (bəšālōwm, H7965) — “in peace,” a word placed at the end of an ultimatum delivered by an army already in the field. Gill states the terms plainly: “nothing short of this would do it.”

Jephthah again sent messengers to the king of the Ammonites

Berean Standard Bible · CC0

Hebrew — tap a word ↓

yip̄·tāḥ way·yō·w·sep̄ ‘ō·wḏ way·yiš·laḥ mal·’ā·ḵîm ’el- me·leḵ bə·nê ‘am·mō·wn

Word by word9 · parsed

יִפְתָּ֑חyip̄·tāḥJephthahH3316

√ Yiphtâch — Jiphtach, an IsraeliteNounpropermasculine singular

וַיּ֥וֹסֶףway·yō·w·sep̄againH3254

√ yâçaph — to add or augment (often adverbial, to continue to do a thing)Conjunctive wawVerbHifilConsecutive imperfectthird person masculine singular

yâçaph — to add or augment, often adverbially, to continue to do a thing A verb of persistence. The narrative gives one sentence to the second sending and then fourteen verses to what it said — the ratio itself argues that the case, not the campaign, is the chapter's business.

ע֖וֹד‘ō·wḏ. . .H5750

√ ʻôwd — properly, iteration or continuanceAdverb

וַיִּשְׁלַח֙way·yiš·laḥsentH7971

√ shâlach — to send away, for, or out (in a great variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

shâlach — to send K&D summarizes the purpose: to explain “the true state of the case, namely, that Israel had neither taken away the land of Moab nor the land of the Ammonites.”

מַלְאָכִ֔יםmal·’ā·ḵîmmessengersH4397

√ mălʼâk — a messengerNounmasculine plural

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

מֶ֖לֶךְme·leḵthe kingH4428

√ melek — a kingNounmasculine singular construct

בְּנֵ֥יbə·nêof the AmmonitesH1121

עַמּֽוֹן׃‘am·mō·wn. . .H5983

√ ʻAmmôwn — Ammon, a son of LotNounpropermasculine singular

Literal — word-for-word from the original

And-added yet Jephthah, and-sent messengers unto the-king-of sons-of-Ammon.

Where the English smooths the original

וַיּ֥וֹסֶף וַיּוֹסֶף (wayyōwsep̄, H3254 yâçaph, Hiphil) means “and he added,” used adverbially with the following verb: he added to send. BSB's single word “again” carries what Hebrew says with a whole verb — and then reinforces with עוֹד (ʻōwḏ, H5750), “yet, still.” The doubling is emphatic: he tried a second time when he need not have.
מַלְאָכִ֔ים The second embassy is described with the identical phrase as the first (v. 12) — messengers to the king of the sons of Ammon — so that the repetition in the wording is the point. Gill reads the motive: “Being willing to give him all the satisfaction he could, and if possible live peaceably with him.”

to tell him, “This is what Jephthah says: Israel did not take away the land of Moab or of the Ammonites.

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Hebrew — tap a word ↓

way·yō·mer lōw kōh yip̄·tāḥ ’ā·mar yiś·rā·’êl ’eṯ- lō- lā·qaḥ ’e·reṣ mō·w·’āḇ wə·’eṯ- ’e·reṣ bə·nê ‘am·mō·wn

Word by word15 · parsed

וַיֹּ֣אמֶרway·yō·merto tellH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

ל֔וֹlōwhim

Prepositionthird person masculine singular

כֹּ֖הkōhThis is whatH3541

√ kôh — properly, like this, iAdverb

kôh — thus, like this The formula frames everything that follows as a single quoted dispatch running to verse 27.

יִפְתָּ֑חyip̄·tāḥJephthahH3316

√ Yiphtâch — Jiphtach, an IsraeliteNounpropermasculine singular

אָמַ֣ר’ā·marsaysH559

√ ʼâmar — to say (used with great latitude)VerbQalPerfectthird person masculine singular

יִשְׂרָאֵל֙yiś·rā·’êlIsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

לֹֽא־lō-did notH3808

√ lôʼ — not (the simple or absAdverbNegative particle

לָקַ֤חlā·qaḥtake awayH3947

√ lâqach — to take (in the widest variety of applications)VerbQalPerfectthird person masculine singular

lâqach — to take The denial is narrow and deliberate: Israel did not take Moab's land or Ammon's. It does not deny taking the land — it denies whose it was. Everything from verse 16 to verse 22 exists to establish that third party.

אֶ֣רֶץ’e·reṣthe landH776

√ ʼerets — the earth (at large, or partitively a land)Nounfeminine singular construct

מוֹאָ֔בmō·w·’āḇof MoabH4124

√ Môwʼâb — Moab, an incestuous son of LotNounproperfeminine singular

Môwʼâb — Moab, a son of Lot Moab appears in the reply before Ammon does, though Ammon sent the complaint. Barnes, Cambridge and Pulpit all take this as the first sign that the argument's real target is Moabite territory.

וְאֶת־wə·’eṯ-[or]H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

אֶ֖רֶץ’e·reṣH776

√ ʼerets — the earth (at large, or partitively a land)Nounfeminine singular construct

בְּנֵ֥יbə·nêH1121

עַמּֽוֹן׃‘am·mō·wnof the AmmonitesH5983

√ ʻAmmôwn — Ammon, a son of LotNounpropermasculine singular

Literal — word-for-word from the original

And-said to-him: “Thus says Jephthah: Not took Israel the-land-of Moab and the-land-of sons-of-Ammon.”

Where the English smooths the original

כֹּ֖ה אָמַ֣ר כֹּה אָמַר יִפְתָּח (kōh ’āmar, H3541 + H559) is the messenger formula — literally “thus he-has-said” — the same construction that introduces the oracles of the prophets and the edicts of kings. BSB's “This is what Jephthah says” is accurate and colorless; Gill hears the register and calls it “a majestic style, as governor of Israel.”
לֹֽא־לָקַ֤ח לֹא־לָקַח — the denial reuses the king's own verb from verse 13 without substitution. English varies its wording (“seized” there, “take away” here) and loses the exactness of the rebuttal: you said Israel took; Israel did not take.
אֶ֣רֶץ מוֹאָ֔ב Two lands are named where the king had named only “my land”: Moab and Ammon. Ellicott explains the distinction Jephthah is drawing: “What they took was the territory of Sihon, which they had never been forbidden to take, and had indeed been forced to take by Sihon's attack on them.” Cambridge grounds the prohibition in Numbers 21:24 and Deuteronomy 2:19, 37.

But when Israel came up out of Egypt, they traveled through the wilderness to the Red Sea and came to Kadesh.

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Hebrew — tap a word ↓

kî ba·‘ă·lō·w·ṯām mim·miṣ·rā·yim yiś·rā·’êl way·yê·leḵ bam·miḏ·bār ‘aḏ- sūp̄ yam- way·yā·ḇō qā·ḏê·šāh

Word by word11 · parsed

כִּ֖יkîButH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

בַּעֲלוֹתָ֣םba·‘ă·lō·w·ṯāmwhen [Israel] came upH5927

√ ʻâlâh — to ascend, intransitively (be high) or actively (mount)Preposition-bVerbQalInfinitive constructthird person masculine plural

מִמִּצְרָ֑יִםmim·miṣ·rā·yimout of EgyptH4714

√ Mitsrayim — Mitsrajim, iPreposition-mNounproperfeminine singular

יִשְׂרָאֵ֤לyiś·rā·’êl[they]H3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

וַיֵּ֨לֶךְway·yê·leḵtraveledH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

בַּמִּדְבָּר֙bam·miḏ·bārthrough the wildernessH4057

√ midbâr — a pasture (iPreposition-b, ArticleNounmasculine singular

midbâr — a pasture, wilderness Strong's root sense is pasture land, not sand. The word will recur in verses 18 and 22 as one of the four boundaries of the land in dispute.

עַד־‘aḏ-toH5704

√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition

ס֔וּףsūp̄the RedH5488

√ çûwph — a reed, especially the papyrusNounmasculine singular

çûwph — a reed, especially the papyrus The itinerary here is compressed to three points — wilderness, sea, Kadesh — where Numbers takes chapters. Cambridge calls the route “generalized, perhaps from reminiscences of Numbers 14:25; Numbers 20:14.” Pulpit finds verbal quotation in it: “Israel… walked through the wilderness unto the Red Sea, and came to Kadesh” stands in Numbers 13:26 and 14:25.

יַם־yam-SeaH3220

√ yâm — a sea (as breaking in noisy surf) or large body of waterNounmasculine singular construct

וַיָּבֹ֖אway·yā·ḇōand cameH935

√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

bôwʼ — to go or come Gill works through the three occasions on which Israel came to this sea and settles on the last, the approach to Ezion-geber of Numbers 33:35, as the one Jephthah means.

קָדֵֽשָׁה׃qā·ḏê·šāhto KadeshH6946

√ Qâdêsh — Kadesh, a place in the DesertNounproperfeminine singularthird person feminine singular

Literal — word-for-word from the original

For in-their-going-up from-Egypt, and-went Israel in-the-wilderness unto Sea-of-Reeds, and-came toward-Kadesh.

Where the English smooths the original

יַם־ס֔וּף יַם־סוּף (yam-sūp̄, H3220 + H5488) is “Sea of Reeds” — H5488 is “a reed, especially the papyrus.” Ellicott says so directly: the Old Testament name is Yam sooph, the sea of weeds. “Red Sea” is an inherited rendering from the Greek and Latin versions, not a translation of these two words.
בַּעֲלוֹתָ֣ם בַּעֲלוֹתָם (baʻălōwṯām, H5927, infinitive construct with suffix) — “in their going-up,” a temporal clause built on a verb rather than a conjunction. It is the same construction the Ammonite king used in verse 13 of Israel's coming up out of Egypt; Jephthah accepts the king's timeframe and disputes only what happened inside it.
קָדֵֽשָׁה קָדֵשָׁה (qāḏêšāh, H6946) carries the directional -āh ending — “to Kadesh,” motion toward, which English marks with a preposition and Hebrew with a suffix. Cambridge identifies the site with ‘Ain Ḳadîs, about fifty miles south of Beer-sheba.

Then Israel sent messengers to the king of Edom, saying, ‘Please let us pass through your land,’ but the king of Edom would not listen. They also sent messengers to the king of Moab, but he would not consent. So Israel stayed in Kadesh.

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Hebrew — tap a word ↓

yiś·rā·’êl way·yiš·laḥ mal·’ā·ḵîm ’el- me·leḵ ’ĕ·ḏō·wm lê·mōr nā ’e‘·bə·rāh- ḇə·’ar·ṣe·ḵā me·leḵ ’ĕ·ḏō·wm wə·lō šā·ma‘ wə·ḡam šā·laḥ ’el- me·leḵ mō·w·’āḇ wə·lō ’ā·ḇāh yiś·rā·’êl way·yê·šeḇ bə·qā·ḏêš

Word by word24 · parsed

יִשְׂרָאֵ֣לyiś·rā·’êlThen IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

וַיִּשְׁלַ֣חway·yiš·laḥsentH7971

√ shâlach — to send away, for, or out (in a great variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

מַלְאָכִ֣ים׀mal·’ā·ḵîmmessengersH4397

√ mălʼâk — a messengerNounmasculine plural

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

מֶלֶךְ֩me·leḵthe kingH4428

√ melek — a kingNounmasculine singular construct

אֱד֨וֹם׀’ĕ·ḏō·wmof EdomH123

√ ʼĔdôm — Edom, the elder twin-brother of JacobNounpropermasculine singular

לֵאמֹ֜רlê·mōrsayingH559

√ ʼâmar — to say (used with great latitude)Preposition-lVerbQalInfinitive construct

נָּ֣אnāPleaseH4994

√ nâʼ — 'I pray', 'now', or 'then'Interjection

אֶעְבְּרָה־’e‘·bə·rāh-let us passH5674

√ ʻâbar — to cross overVerbQalImperfect Cohortativefirst person common singular

ʻâbar — to cross over The verb of transit, used three times in the retelling (here, v. 19, v. 20). Gill draws the moral: Israel “would not attempt to set their foot in another's country without leave.”

בְאַרְצֶ֗ךָḇə·’ar·ṣe·ḵāthrough your landH776

√ ʼerets — the earth (at large, or partitively a land)Preposition-bNounfeminine singular constructsecond person masculine singular

מֶ֣לֶךְme·leḵbut the kingH4428

√ melek — a kingNounmasculine singular construct

אֱד֔וֹם’ĕ·ḏō·wmof EdomH123

√ ʼĔdôm — Edom, the elder twin-brother of JacobNounpropermasculine singular

וְלֹ֤אwə·lōwould notH3808

√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle

שָׁמַע֙šā·ma‘listenH8085

√ shâmaʻ — to hear intelligently (often with implication of attention, obedience, etcVerbQalPerfectthird person masculine singular

shâmaʻ — to hear, with implication of attention and obedience Mark this occurrence against verse 28. The chapter opens its historical case with a king who would not hear and closes it with a king who would not hear.

וְגַ֨םwə·ḡamThey alsoH1571

√ gam — properly, assemblageConjunction

שָׁלַ֖חšā·laḥsentH7971

√ shâlach — to send away, for, or out (in a great variety of applications)VerbQalPerfectthird person masculine singular

shâlach — to send The embassy to Moab is the one point at which Jephthah's history exceeds the Pentateuch. Barnes states it bluntly: “No mention is made of this embassy to Moab in the Pentateuch.” K&D explains the silence — it “had no direct bearing upon the further course of the Israelites.” Gill, following the Jewish commentators, finds it implied at Deuteronomy 2:29; Pulpit suggests it survived by tradition or in a lost source, “perhaps in the Book of the Wars of the Lord.”

אֶל־’el-messengers toH413

√ ʼêl — near, with or amongPreposition

מֶ֧לֶךְme·leḵthe kingH4428

√ melek — a kingNounmasculine singular construct

מוֹאָ֛בmō·w·’āḇof MoabH4124

√ Môwʼâb — Moab, an incestuous son of LotNounproperfeminine singular

וְלֹ֣אwə·lōbut he would notH3808

√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle

אָבָ֑ה’ā·ḇāhconsentH14

√ ʼâbâh — to breathe after, iVerbQalPerfectthird person masculine singular

יִשְׂרָאֵ֖לyiś·rā·’êlSo IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

וַיֵּ֥שֶׁבway·yê·šeḇstayedH3427

√ yâshab — properly, to sit down (specifically as judgeConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

yâshab — to sit down, dwell, remain Israel sat still rather than force a passage. Poole: “Peaceably, and did not revenge their unkindness and inhumanity, as they could have done.” Ellicott, comparing Deuteronomy 2:1 and 2:14, thinks Kadesh may have been the camp “during a great part of the forty years.”

בְּקָדֵֽשׁ׃bə·qā·ḏêšin KadeshH6946

√ Qâdêsh — Kadesh, a place in the DesertPreposition-bNounproperfeminine singular

Literal — word-for-word from the original

And-sent Israel messengers unto the-king-of Edom, saying: “Let-me-pass-over, I-pray, through-thy-land”; and-not heard the-king-of Edom. And-also unto the-king-of Moab he-sent, and-not he-consented. And-dwelt Israel in-Kadesh.

Where the English smooths the original

אֶעְבְּרָה־נָּ֣א אֶעְבְּרָה־נָּא (’eʻbərāh-nā, H5674 cohortative + H4994) is first person singular — “let me pass” — though a nation is speaking. Cambridge: “The nation as a whole is personified, a not uncommon idiom,” and notes that at verse 19 and Numbers 20:17, 19 “the plur. and sing. interchange.” The particle nā is the courtesy word Strong's glosses “I pray, now.”
וְלֹ֤א שָׁמַע֙ וְלֹא שָׁמַע (H8085 shâmaʻ) — “and he did not hear.” BSB's “would not listen” is right in force, but the bare verb is the one the elders used of God in verse 10 (“the LORD shall be hearing”) and the narrator uses of the Ammonite king in verse 28. Edom's refusal and Ammon's are the same word; the whole unit is bracketed by who hears.
אָבָ֑ה אָבָה (’āḇāh, H14) is a different verb again — Strong's root sense is “to breathe after,” hence to be willing, to consent. Moab did not merely refuse to listen; Moab had no inclination toward it. English “would not consent” flattens two distinct refusals into one register.

Then Israel traveled through the wilderness and bypassed the lands of Edom and Moab. They came to the east side of the land of Moab and camped on the other side of the Arnon. But they did not enter the territory of Moab, since the Arnon was its border.

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Hebrew — tap a word ↓

way·yê·leḵ bam·miḏ·bār way·yā·sāḇ ’eṯ- ’e·reṣ ’ĕ·ḏō·wm wə·’eṯ- ’e·reṣ mō·w·’āḇ way·yā·ḇō mim·miz·raḥ- še·meš lə·’e·reṣ mō·w·’āḇ way·ya·ḥă·nūn bə·‘ê·ḇer ’ar·nō·wn wə·lō- ḇā·’ū biḡ·ḇūl mō·w·’āḇ kî ’ar·nō·wn gə·ḇūl mō·w·’āḇ

Word by word25 · parsed

וַיֵּ֣לֶךְway·yê·leḵThen [Israel] traveledH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

בַּמִּדְבָּ֗רbam·miḏ·bārthrough the wildernessH4057

√ midbâr — a pasture (iPreposition-b, ArticleNounmasculine singular

וַיָּ֜סָבway·yā·sāḇand bypassedH5437

√ çâbab — to revolve, surround, or borderConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

çâbab — to revolve, surround, border The detour is the argument. Every mile Israel walked around Edom and Moab is evidence that Israel did not enter them.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

אֶ֤רֶץ’e·reṣthe landsH776

√ ʼerets — the earth (at large, or partitively a land)Nounfeminine singular construct

אֱדוֹם֙’ĕ·ḏō·wmof EdomH123

√ ʼĔdôm — Edom, the elder twin-brother of JacobNounpropermasculine singular

וְאֶת־wə·’eṯ-andH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

אֶ֣רֶץ’e·reṣH776

√ ʼerets — the earth (at large, or partitively a land)Nounfeminine singular construct

מוֹאָ֔בmō·w·’āḇMoabH4124

√ Môwʼâb — Moab, an incestuous son of LotNounproperfeminine singular

וַיָּבֹ֤אway·yā·ḇōThey cameH935

√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

מִמִּזְרַח־mim·miz·raḥ-toH4217

√ mizrâch — sunrise, iPreposition-mNounmasculine singular construct

שֶׁ֙מֶשׁ֙še·mešthe east sideH8121

√ shemesh — the sunNouncommon singular

לְאֶ֣רֶץlə·’e·reṣof the landH776

√ ʼerets — the earth (at large, or partitively a land)Preposition-lNounfeminine singular construct

מוֹאָ֔בmō·w·’āḇof MoabH4124

√ Môwʼâb — Moab, an incestuous son of LotNounproperfeminine singular

וַֽיַּחֲנ֖וּןway·ya·ḥă·nūnand campedH2583

√ chânâh — properly, to inclineConjunctive wawVerbQalConsecutive imperfectthird person masculine pluralParagogic nun

בְּעֵ֣בֶרbə·‘ê·ḇeron the other sideH5676

√ ʻêber — properly, a region acrossPreposition-bNounmasculine singular construct

אַרְנ֑וֹן’ar·nō·wnof the ArnonH769

√ ʼArnôwn — the Arnon, a river east of the Jordan, also its territoryNounproperfeminine singular

וְלֹא־wə·lō-But they did notH3808

√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle

lôʼ — not Three negatives structure Jephthah's history (v. 15 not taken, v. 17 not heard, v. 18 not entered); the case is built out of what Israel did not do.

בָ֙אוּ֙ḇā·’ūenterH935

√ bôwʼ — to go or come (in a wide variety of applications)VerbQalPerfectthird person common plural

בִּגְב֣וּלbiḡ·ḇūlthe territoryH1366

√ gᵉbûwl — properly, a cord (as twisted), iPreposition-bNounmasculine singular construct

מוֹאָ֔בmō·w·’āḇof MoabH4124

√ Môwʼâb — Moab, an incestuous son of LotNounproperfeminine singular

כִּ֥יkîsinceH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

אַרְנ֖וֹן’ar·nō·wnthe ArnonH769

√ ʼArnôwn — the Arnon, a river east of the Jordan, also its territoryNounproperfeminine singular

גְּב֥וּלgə·ḇūlwas its borderH1366

√ gᵉbûwl — properly, a cord (as twisted), iNounmasculine singular construct

gᵉbûwl — border, territory The Arnon is the fact on which everything rests. K&D: the Arnon “formed the boundary of Moab, i.e., the boundary between Moab and the territory of the Amorites (Numbers 21:13).” If that is true, the land north of it was Amorite when Israel arrived, and the Ammonite claim collapses.

מוֹאָֽב׃mō·w·’āḇH4124

√ Môwʼâb — Moab, an incestuous son of LotNounproperfeminine singular

Literal — word-for-word from the original

And-went in-the-wilderness, and-went-around the-land-of Edom and the-land-of Moab, and-came from-the-rising-of-the-sun to-the-land-of Moab, and-camped beyond Arnon; and-not came-they in-the-border-of Moab, for Arnon was border-of Moab.

Where the English smooths the original

וַיָּ֜סָב וַיָּסָב (wayyāsāḇ, H5437 çâbab) — “to revolve, surround, or border.” BSB's “bypassed” states the result; the Hebrew pictures the long circuit around two territories. K&D equates it with sāḇaḇ in Numbers 21:4, and Cambridge with Numbers 21:4b and Deuteronomy 2:1.
מִמִּזְרַח־שֶׁ֙מֶשׁ֙ מִמִּזְרַח־שֶׁמֶשׁ (mimmizraḥ-šemeš, H4217 + H8121) is “from the rising of the sun,” two nouns where English has one compass point. Pulpit renders it exactly: “By the east side — literally, by the sun-rising side, as in Numbers 21:11.”
גְּב֣וּל גְּבוּל (gəḇūl, H1366) is glossed by Strong's from its root as “properly, a cord (as twisted)” — a boundary is a line drawn, then the territory it encloses. The verse uses it twice in two senses, “the territory of Moab” and “the border of Moab,” and English has to choose different words for the same noun.

And Israel sent messengers to Sihon king of the Amorites, who ruled in Heshbon, and said to him, ‘Please let us pass through your land into our own place.’

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Hebrew — tap a word ↓

yiś·rā·’êl way·yiš·laḥ mal·’ā·ḵîm ’el- sî·ḥō·wn me·leḵ- hā·’ĕ·mō·rî me·leḵ ḥeš·bō·wn yiś·rā·’êl way·yō·mer lōw nā na‘·bə·rāh- ḇə·’ar·ṣə·ḵā ‘aḏ- mə·qō·w·mî

Word by word17 · parsed

יִשְׂרָאֵל֙yiś·rā·’êlAnd IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

וַיִּשְׁלַ֤חway·yiš·laḥsentH7971

√ shâlach — to send away, for, or out (in a great variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

מַלְאָכִ֔יםmal·’ā·ḵîmmessengersH4397

√ mălʼâk — a messengerNounmasculine plural

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

סִיח֥וֹןsî·ḥō·wnSihonH5511

√ Çîychôwn — Sichon, an Amoritish kingNounpropermasculine singular

Çîychôwn — Sihon, an Amorite king The third party the Ammonite claim ignores. Jephthah's entire case is that Israel's title runs through Sihon, not through Ammon or Moab.

מֶֽלֶךְ־me·leḵ-kingH4428

√ melek — a kingNounmasculine singular construct

הָאֱמֹרִ֖יhā·’ĕ·mō·rîof the AmoritesH567

√ ʼĔmôrîy — an Emorite, one of the Canaanitish tribesArticleNounpropermasculine singular

מֶ֣לֶךְme·leḵwho ruledH4428

√ melek — a kingNounmasculine singular construct

חֶשְׁבּ֑וֹןḥeš·bō·wnin HeshbonH2809

√ Cheshbôwn — Cheshbon, a place East of the JordanNounproperfeminine singular

Cheshbôwn — Heshbon, a place east of the Jordan Cambridge locates the site at Ḥesbân, “finely placed among the mountains, 16 m. N.E. of the upper end of the Dead Sea,” and notes that in the prophets it is again “referred to as a Moabite city” (Isaiah 15:4; Jeremiah 48:2). The territory changed hands repeatedly, which is why prescription (v. 26) rather than origin has to carry the argument.

יִשְׂרָאֵ֔לyiś·rā·’êlH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

וַיֹּ֤אמֶרway·yō·merand saidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

לוֹ֙lōwto him

Prepositionthird person masculine singular

נָּ֥אnāPleaseH4994

√ nâʼ — 'I pray', 'now', or 'then'Interjection

נַעְבְּרָה־na‘·bə·rāh-let us passH5674

√ ʻâbar — to cross overVerbQalImperfect Cohortativefirst person common plural

בְאַרְצְךָ֖ḇə·’ar·ṣə·ḵāthrough your landH776

√ ʼerets — the earth (at large, or partitively a land)Preposition-bNounfeminine singular constructsecond person masculine singular

עַד־‘aḏ-intoH5704

√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition

מְקוֹמִֽי׃mə·qō·w·mîour own placeH4725

√ mâqôwm — properly, a standing, iNounmasculine singular constructfirst person common singular

mâqôwm — a standing place The request is modest on its face: passage, not possession. What Israel asked for was a road; what Israel received, by Sihon's own choice of war, was a country.

Literal — word-for-word from the original

And-sent Israel messengers unto Sihon king-of the-Amorite, king-of Heshbon; and-said to-him Israel: “Let-us-pass-over, I-pray, through-thy-land unto my-place.”

Where the English smooths the original

מְקוֹמִֽי מְקוֹמִי (məqōwmî, H4725 mâqôwm) — “my place,” from a root meaning “properly, a standing,” the spot where one stands. BSB's “our own place” is the right sense; the singular suffix continues the personification. Barnes draws the inference: “This expression implies that the trans-Jordanic possessions of Israel were not included in the land of Canaan properly speaking.” K&D reads it as “the land of Canaan, that Jehovah has appointed for me”; the Vulgate, Ellicott notes, made it “unto the river.”
נַעְבְּרָה־ נַעְבְּרָה (naʻbərāh, H5674, cohortative 1cp) is plural here where verse 17 had the singular ’eʻbərāh. Cambridge notes the same alternation in Numbers 20:17, 19. English cannot show it: “let us pass” does duty for both.
מֶ֣לֶךְ חֶשְׁבּ֑וֹן מֶלֶךְ חֶשְׁבּוֹן — “king of Heshbon,” a second title appended to “king of the Amorites.” Ellicott catches the legal point: “He was king of the Amorites by birth, but king of Heshbon only by conquest.” Heshbon was Moabite before it was Sihon's (Numbers 21:26); the city named here is the very property in dispute in verse 26.

But Sihon would not trust Israel to pass through his territory. So he gathered all his people, encamped in Jahaz, and fought with Israel.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

sî·ḥō·wn ’eṯ- wə·lō- he·’ĕ·mîn yiś·rā·’êl ‘ă·ḇōr biḡ·ḇu·lōw sî·ḥō·wn ’eṯ- way·ye·’ĕ·sōp̄ kāl- ‘am·mōw way·ya·ḥă·nū bə·yā·hə·ṣāh way·yil·lā·ḥem ‘im- yiś·rā·’êl

Word by word17 · parsed

סִיח֤וֹןsî·ḥō·wnBut SihonH5511

√ Çîychôwn — Sichon, an Amoritish kingNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וְלֹא־wə·lō-would notH3808

√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle

הֶאֱמִ֨יןhe·’ĕ·mîntrustH539

√ ʼâman — properly, to build up or supportVerbHifilPerfectthird person masculine singular

ʼâman — to build up, support; (Hiphil) to trust, believe The theological weight of the sentence sits in a refusal to believe a word. K&D: “he did not trust to the assurance of Israel that they only wanted to pass peaceably through his land, but supposed the petition to cover an intention to take forcible possession of it.” The suspicion produced exactly what it feared.

יִשְׂרָאֵל֙yiś·rā·’êlIsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

עֲבֹ֣ר‘ă·ḇōrto passH5674

√ ʻâbar — to cross overVerbQalInfinitive construct

בִּגְבֻל֔וֹbiḡ·ḇu·lōwthrough his territoryH1366

√ gᵉbûwl — properly, a cord (as twisted), iPreposition-bNounmasculine singular constructthird person masculine singular

סִיחוֹן֙sî·ḥō·wnSo [he]H5511

√ Çîychôwn — Sichon, an Amoritish kingNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וַיֶּאֱסֹ֤ףway·ye·’ĕ·sōp̄gatheredH622

√ ʼâçaph — to gather for any purposeConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

כָּל־kāl-allH3605

√ kôl — properly, the wholeNounmasculine singular construct

עַמּ֔וֹ‘am·mōwhis peopleH5971

√ ʻam — a people (as a congregated unit)Nounmasculine singular constructthird person masculine singular

וַֽיַּחֲנ֖וּway·ya·ḥă·nūencampedH2583

√ chânâh — properly, to inclineConjunctive wawVerbQalConsecutive imperfectthird person masculine plural

בְּיָ֑הְצָהbə·yā·hə·ṣāhin JahazH3096

√ Yahats — Jahats or Jahtsah, a place East of the JordanPreposition-bNounproperfeminine singularthird person feminine singular

Yahats — Jahaz, a place east of the Jordan Cambridge places it on the Moabite table-land north of the Arnon, near Kedemoth, and notes that “Generally it was a Moabite city (Moabite Stone, lines 19, 20).” Ellicott concedes “The site of the battle has not been ascertained.”

וַיִּלָּ֖חֶםway·yil·lā·ḥemand foughtH3898

√ lâcham — to feed onConjunctive wawVerbNifalConsecutive imperfectthird person masculine singular

עִם־‘im-withH5973

√ ʻim — adverb or preposition, with (iPreposition

יִשְׂרָאֵֽל׃yiś·rā·’êlIsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

Literal — word-for-word from the original

And-not trusted Sihon Israel to-pass-over in-his-border; and-gathered Sihon all-his-people, and-they-camped in-Jahaz, and-he-fought with Israel.

Where the English smooths the original

הֶאֱמִ֨ין הֶאֱמִין (heʼĕmîn, H539 ʼâman, Hiphil) — “to build up or support,” hence in the Hiphil to hold firm, to trust, to say amen to. BSB's “would not trust Israel” is exact and worth pausing over: this is the verb of Genesis 15:6 and the root behind amen. K&D notes that the parallel in Numbers 21:23 reads “gave not” instead: Numbers records the refusal, Judges records the reason inside it.
וַיֶּאֱסֹ֤ף וַיֶּאֱסֹף (wayyeʼĕsōp̄, H622 ʼâçaph, “to gather for any purpose”) has Sihon as subject and “all his people” as object, so the aggression is entirely his. Poole draws the legal consequence: “So Sihon was the aggressor or beginner of the war; and the Israelites were forced to it for their own defence.”
וַיִּלָּ֖חֶם The verse ends with the same Nifal of lâcham that has run through the unit since verse 4 — but here it is singular, and he fought, after a plural “they encamped.” The Hebrew keeps the war on one man's head.

Then the LORD, the God of Israel, delivered Sihon and all his people into the hand of Israel, who defeated them. So Israel took possession of all the land of the Amorites who inhabited that country,

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Hebrew — tap a word ↓

Yah·weh ’ĕ·lō·hê- yiś·rā·’êl ’eṯ- way·yit·tên sî·ḥō·wn wə·’eṯ- kāl- ‘am·mōw bə·yaḏ yiś·rā·’êl way·yak·kūm yiś·rā·’êl ’êṯ way·yî·raš kāl- ’e·reṣ hā·’ĕ·mō·rî yō·wō·šêḇ ha·hî hā·’ā·reṣ

Word by word21 · parsed

יְהוָ֨הYah·wehThen the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

Yᵉhôvâh ʼĕlôhêy Yisrâʼêl — the LORD, God of Israel The full title appears twice, here and in verse 23. Barnes notices the placement: it “has a special emphasis here, and in Judges 11:23, in a narrative of transactions relating to the pagan and their gods.” Ellicott makes it the hinge of the whole letter: “The God of Israel has decided against the gods of Ammon.”

אֱלֹהֵֽי־’ĕ·lō·hê-the GodH430

√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural construct

יִשְׂרָאֵ֜לyiś·rā·’êlof IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וַ֠יִּתֵּןway·yit·têndeliveredH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

nâthan — to give Gill states the resulting claim of right: “as Sihon, his people, and his country, fell into the hands of Israel through the victory the Lord gave them over him, they had a divine right to the land now in dispute.”

סִיח֧וֹןsî·ḥō·wnSihonH5511

√ Çîychôwn — Sichon, an Amoritish kingNounpropermasculine singular

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

כָּל־kāl-and allH3605

√ kôl — properly, the wholeNounmasculine singular construct

עַמּ֛וֹ‘am·mōwhis peopleH5971

√ ʻam — a people (as a congregated unit)Nounmasculine singular constructthird person masculine singular

בְּיַ֥דbə·yaḏinto the handH3027

√ yâd — a hand (the open one (indicating power, means, direction, etcPreposition-bNounfeminine singular construct

יִשְׂרָאֵ֖לyiś·rā·’êlof IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

וַיַּכּ֑וּםway·yak·kūmwho defeated themH5221

√ nâkâh — to strike (lightly or severely, literally or figuratively)Conjunctive wawVerbHifilConsecutive imperfectthird person masculine pluralthird person masculine plural

יִשְׂרָאֵ֔לyiś·rā·’êlSo IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

אֵ֚ת’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וַיִּירַשׁ֙way·yî·raštook possession ofH3423

√ yârash — to occupy (by driving out previous tenants, and possessing in their place)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

yârash — to occupy by driving out previous tenants Ellicott adds the secular argument standing alongside the theological one, citing Grotius: whatever they took from the Amorites “was theirs by the immemorial law of nations, irrespective of any who had been its previous owners.”

כָּל־kāl-allH3605

√ kôl — properly, the wholeNounmasculine singular construct

אֶ֣רֶץ’e·reṣthe landH776

√ ʼerets — the earth (at large, or partitively a land)Nounfeminine singular

הָאֱמֹרִ֔יhā·’ĕ·mō·rîof the AmoritesH567

√ ʼĔmôrîy — an Emorite, one of the Canaanitish tribesArticleNounpropermasculine singular

יוֹשֵׁ֖בyō·wō·šêḇwho inhabitedH3427

√ yâshab — properly, to sit down (specifically as judgeVerbQalParticiplemasculine singular

הַהִֽיא׃ha·hîthatH1931

√ hûwʼ — he (she or it)ArticlePronounthird person feminine singular

הָאָ֥רֶץhā·’ā·reṣcountryH776

√ ʼerets — the earth (at large, or partitively a land)ArticleNounfeminine singular

Literal — word-for-word from the original

And-gave YHWH God-of-Israel Sihon and-all-his-people into-the-hand-of Israel, and-they-smote-them; and-took-possession Israel of-all the-land-of the-Amorite, the-inhabitant-of that country.

Where the English smooths the original

וַ֠יִּתֵּן וַיִּתֵּן יְהוָה (wayyittên, H5414 nâthan) — the same verb Jephthah used of the LORD in his own bargain (v. 9). BSB's “delivered” is a battle word; nâthan is simply “to give.” The victory is narrated as a transfer of property, which is precisely the point at issue in the letter.
בְּיַ֥ד בְּיַד (bəyaḏ, H3027 yâd) — “into the hand of,” and Strong's notes the open hand indicates “power, means, direction.” The idiom is legal as much as military: what is in the hand is in the possession.
וַיִּירַשׁ֙ וַיִּירַשׁ (wayyîraš, H3423 yârash) enters here and dominates the next three verses — “to occupy (by driving out previous tenants, and possessing in their place).” BSB uses “took possession of,” “seizing,” “driven out,” “possess” and “grants” for this one root across verses 21–24, and the hammering repetition vanishes.

seizing all the land from the Arnon to the Jabbok and from the wilderness to the Jordan.

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Hebrew — tap a word ↓

way·yî·rə·šū ’êṯ kāl- gə·ḇūl hā·’ĕ·mō·rî ū·min- mê·’ar·nō·wn wə·‘aḏ- hay·yab·bōq ham·miḏ·bār wə·‘aḏ- hay·yar·dên

Word by word12 · parsed

וַיִּ֣ירְשׁ֔וּway·yî·rə·šūseizingH3423

√ yârash — to occupy (by driving out previous tenants, and possessing in their place)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

yârash — to occupy by dispossessing Now plural, “they took possession,” after the singular of verse 21: the nation acts where a moment ago the LORD gave. The two verbs sit side by side without embarrassment, which is the theology of the whole Book of Joshua compressed into two verses.

אֵ֖ת’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

כָּל־kāl-allH3605

√ kôl — properly, the wholeNounmasculine singular construct

גְּב֣וּלgə·ḇūlthe landH1366

√ gᵉbûwl — properly, a cord (as twisted), iNounmasculine singular construct

הָאֱמֹרִ֑יhā·’ĕ·mō·rî. . .H567

√ ʼĔmôrîy — an Emorite, one of the Canaanitish tribesArticleNounpropermasculine singular

וּמִן־ū·min-fromH4480

√ min — properly, a part ofConjunctive wawPreposition

מֵֽאַרְנוֹן֙mê·’ar·nō·wnthe ArnonH769

√ ʼArnôwn — the Arnon, a river east of the Jordan, also its territoryPreposition-mNounproperfeminine singular

וְעַד־wə·‘aḏ-toH5704

√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Conjunctive wawPreposition

הַיַּבֹּ֔קhay·yab·bōqthe JabbokH2999

√ Yabbôq — Jabbok, a river east of the JordanArticleNounproperfeminine singular

הַמִּדְבָּ֖רham·miḏ·bārand from the wildernessH4057

√ midbâr — a pasture (iArticleNounmasculine singular

midbâr — wilderness Pulpit identifies it as “the country lying east of Moab up to the hill country.” Gill sets out the axes: Arnon to Jabbok is the length, south to north; wilderness to Jordan the breadth, east to west.

וְעַד־wə·‘aḏ-toH5704

√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Conjunctive wawPreposition

הַיַּרְדֵּֽן׃hay·yar·dênthe JordanH3383

√ Yardên — Jarden, the principal river of PalestineArticleNounproperfeminine singular

Literal — word-for-word from the original

And-they-took-possession of-all the-border-of the-Amorite, from Arnon and-unto the-Jabbok, and-from the-wilderness and-unto the-Jordan.

Where the English smooths the original

גְּב֣וּל גְּבוּל (gəḇūl, H1366) is rendered “the land” by BSB but means border, and by extension the territory a border encloses. Poole spells out the extension: “The coasts, or borders, together with all the land included within those borders.” The same word was the Arnon in verse 18; here it is everything the Arnon bounds.
מֵֽאַרְנוֹן֙ ... הַיַּרְדֵּֽן The verse is a four-cornered merism — Arnon (south), Jabbok (north), wilderness (east), Jordan (west) — stated in two matched pairs with min … ʻaḏ, “from … as far as.” It answers the king's three-cornered claim in verse 13 point for point, adding the eastern limit he omitted. English keeps the geography and loses the symmetry of the formula.

Now since the LORD, the God of Israel, has driven out the Amorites from before His people Israel, should you now possess it?

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Hebrew — tap a word ↓

wə·‘at·tāh Yah·weh ’ĕ·lō·hê yiś·rā·’êl hō·w·rîš ’eṯ- hā·’ĕ·mō·rî mip·pə·nê ‘am·mōw yiś·rā·’êl wə·’at·tāh tî·rā·šen·nū

Word by word12 · parsed

וְעַתָּ֞הwə·‘at·tāhNow sinceH6258

√ ʻattâh — at this time, whether adverb, conjunction or expletiveConjunctive wawAdverb

יְהוָ֣ה׀Yah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

Yᵉhôvâh ʼĕlôhêy Yisrâʼêl The second and last use of the full title, closing the historical section it opened at verse 21.

אֱלֹהֵ֣י’ĕ·lō·hêthe GodH430

√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural construct

יִשְׂרָאֵ֗לyiś·rā·’êlof IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

הוֹרִישׁ֙hō·w·rîšhas driven outH3423

√ yârash — to occupy (by driving out previous tenants, and possessing in their place)VerbHifilPerfectthird person masculine singular

yârash (Hiphil) — to dispossess, to give for a possession Benson explains why the theological claim is necessary and not merely pious: without it, “it might have been alleged against the former argument, that they could gain no more right to that land from Sihon, than Sihon himself had.” Conquest transfers only what the conquered held; a divine grant does not have that defect.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הָ֣אֱמֹרִ֔יhā·’ĕ·mō·rîthe AmoritesH567

√ ʼĔmôrîy — an Emorite, one of the Canaanitish tribesArticleNounpropermasculine singular

מִפְּנֵ֖יmip·pə·nêfrom beforeH6440

√ pânîym — the face (as the part that turns)Preposition-mNouncommon plural construct

עַמּ֣וֹ‘am·mōwHis peopleH5971

√ ʻam — a people (as a congregated unit)Nounmasculine singular constructthird person masculine singular

ʻam — a people as a congregated unit “His people Israel” — the possessive is the premise. Ellicott reduces the counter-claim to absurdity: “Is it likely that Israel would fight battles solely to benefit Ammon and Moab?”

יִשְׂרָאֵ֑לyiś·rā·’êlIsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

וְאַתָּ֖הwə·’at·tāhshould you nowH859

√ ʼattâh — thou and thee, or (plural) ye and youConjunctive wawPronounsecond person masculine singular

תִּירָשֶֽׁנּוּ׃tî·rā·šen·nūpossess itH3423

√ yârash — to occupy (by driving out previous tenants, and possessing in their place)VerbQalImperfectsecond person masculine singularthird person masculine singular

Literal — word-for-word from the original

And-now YHWH God-of-Israel dispossessed the-Amorite from-before-the-face-of His-people Israel — and-thou, wilt-thou-possess-him?

Where the English smooths the original

הוֹרִישׁ֙ הוֹרִישׁ (hōwrîš, H3423, Hiphil) and תִּירָשֶֽׁנּוּ (tîrāšennū, Qal) are the same root twice in one sentence — He caused-to-be-dispossessed / wilt thou possess. English must use two different verbs (“driven out” / “possess”) and the rhetorical symmetry disappears. K&D unpacks the Hiphil's triple force: “to drive out of a possession, to deprive of a possessor, and to give for a possession.”
תִּירָשֶֽׁנּוּ The object suffix is masculine singular — literally “wilt thou possess him,” the Amorite, not it, the land. K&D explains the construction of yârash with a personal accusative (as at Deuteronomy 2:12, 21-22; 9:1): “in order to take possession of a country, it is necessary first of all to get the holders of it into your power.” BSB's “possess it” is smoother and loses the grim logic.
מִפְּנֵ֖י מִפְּנֵי עַמּוֹ יִשְׂרָאֵל — “from before the face of His people Israel.” The same preposition that described Jephthah's own flight “from the face of his brothers” in verse 3. What was done to him is the word now used for what God did to the Amorites.

The Voices✦ 3 public domain

Joseph BensonCommentary on the Old and New Testaments1810s

He does not call Chemosh a god; but only argues from the opinion that they had of him, which was such as all nations entertained of their gods, namely, that they owed their conquests to them

source ↗

Cambridge Bible for Schools and Colleges—1880s

According to ancient ideas each nation had its own god, whose influence extended over the country where he was worshipped and no further; Micah 4:5 , cf. 1 Samuel 26:19 , Deuteronomy 4:19 etc.; an Israelite worshipper of Jehovah would not, therefore, deny the divinity of the gods of his neighbours. A belief in the sole Godhead of Jehovah had not yet been reached.

Cambridge's developmental claim is a historical reconstruction, not a reading of this clause; Benson, Poole and Geneva read the same words as a debating concession to the king's own premises. We record the disagreement rather than resolving it.

source ↗

Geneva Study BibleMarginal Notes1599

(h) For we should believe and obey God more than you your idols.

source ↗

Do you not possess whatever your god Chemosh grants you? So also, we possess whatever the LORD our God has granted us.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

hă·lō ’êṯ yō·w·rî·šə·ḵā ’ă·šer ’ĕ·lō·he·ḵā ’ō·w·ṯōw kə·mō·wōš ṯî·rāš wə·’êṯ hō·w·rîš kāl- ’ă·šer Yah·weh ’ĕ·lō·hê·nū nî·rāš mip·pā·nê·nū ’ō·w·ṯōw

Word by word17 · parsed

הֲלֹ֞אhă·lōDo you notH3808

√ lôʼ — not (the simple or absAdverbNegative particle

אֵ֣ת’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

יוֹרִֽישְׁךָ֛yō·w·rî·šə·ḵāpossessH3423

√ yârash — to occupy (by driving out previous tenants, and possessing in their place)VerbHifilImperfectthird person masculine singularsecond person masculine singular

אֲשֶׁ֧ר’ă·šerwhateverH834

√ ʼăsher — who, which, what, thatPronounrelative

אֱלֹהֶ֖יךָ’ĕ·lō·he·ḵāyour godH430

√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural constructsecond person masculine singular

ʼĕlôhîym — gods, God Parsed as a masculine plural construct with a singular referent; the word does the same work for Chemosh in the first half of the verse and for YHWH in the second. Jephthah's rhetoric depends on the grammatical parity even while his claim denies the real parity.

אוֹת֥וֹ’ō·w·ṯōwH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine singular

כְּמ֥וֹשׁkə·mō·wōšChemoshH3645

√ Kᵉmôwsh — Kemosh, the god of the MoabitesNounpropermasculine singular

Kᵉmôwsh — Chemosh, god of the Moabites Ellicott notes the name means “subduer” and hears a possible echo of the taunt-song over Heshbon in Numbers 21:29, where Chemosh is named as having failed his own people. If that echo is real, the compliment in this verse is edged.

תִירָ֑שׁṯî·rāšgrants youH3423

√ yârash — to occupy (by driving out previous tenants, and possessing in their place)VerbQalImperfectsecond person masculine singular

וְאֵת֩wə·’êṯSo alsoH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

הוֹרִ֜ישׁhō·w·rîšwe possessH3423

√ yârash — to occupy (by driving out previous tenants, and possessing in their place)VerbHifilPerfectthird person masculine singular

yârash (Hiphil) — to dispossess The verse is an argumentum ad hominem, and every commentator in the brief says so in his own terms — Gill: “Jephthah argues with them ad hominem, from the less to the greater.” The theological question is whether the argument concedes Chemosh's reality. Benson and Poole say no; Cambridge and Pulpit say the concession is real and belongs to the period.

כָּל־kāl-whateverH3605

√ kôl — properly, the wholeNounmasculine singular construct

אֲשֶׁ֨ר’ă·šerH834

√ ʼăsher — who, which, what, thatPronounrelative

יְהוָ֧הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

אֱלֹהֵ֛ינוּ’ĕ·lō·hê·nūour GodH430

√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural constructfirst person common plural

נִירָֽשׁ׃nî·rāšhas grantedH3423

√ yârash — to occupy (by driving out previous tenants, and possessing in their place)VerbQalImperfectfirst person common plural

מִפָּנֵ֖ינוּmip·pā·nê·nūusH6440

√ pânîym — the face (as the part that turns)Preposition-mNounmasculine plural constructfirst person common plural

אוֹת֥וֹ’ō·w·ṯōwH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine singular

Literal — word-for-word from the original

Is-it-not so: whom Chemosh thy-god dispossesses for-thee, him thou-possessest? And-all that YHWH our-God has-dispossessed from-before-us, him we-possess.

Where the English smooths the original

כְּמ֥וֹשׁ אֱלֹהֶ֖יךָ כְּמוֹשׁ אֱלֹהֶיךָ (kəmōwōš ’ĕlōheḵā, H3645 + H430) — Strong's identifies Chemosh as “the god of the Moabites,” yet he is here called the god of the Ammonite king. Barnes, Ellicott, Poole, Cambridge and Pulpit each account for it differently; Cambridge is blunt: “Obviously Moabites are in the speaker's mind, not Ammonites, whose national god was Milcom.”
יוֹרִֽישְׁךָ֛ יוֹרִישְׁךָ (yōwrîšəḵā, H3423, Hiphil with 2ms suffix) — “causes-to-possess for-thee,” the same Hiphil used of the LORD in verse 23. BSB's “grants you” is right but conceals the exact parallelism Jephthah builds: one verb, two gods, two peoples. Cambridge would even emend the clause to restore the symmetry: “Wilt not thou possess (the territory of) those whom Chemosh thy god dispossesseth?”
הֲלֹ֞א הֲלֹא (hălō) opens the sentence as a rhetorical negative — K&D gives the Latin nonne, “Is it not the fact…?”. The form makes the Ammonite king the one who must assent to the premise, which is why Benson and Poole insist Jephthah is quoting the king's own theology and not confessing his own.

Are you now so much better than Balak son of Zippor, king of Moab? Did he ever contend with Israel or fight against them?

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’at·tāh wə·‘at·tāh hă·ṭō·wḇ ṭō·wḇ mib·bā·lāq ben- ṣip·pō·wr me·leḵ mō·w·’āḇ hă·rō·wḇ rāḇ ‘im- yiś·rā·’êl ’im- nil·ḥōm nil·ḥam bām

Word by word17 · parsed

אַתָּ֔ה’at·tāhAre youH859

√ ʼattâh — thou and thee, or (plural) ye and youPronounsecond person masculine singular

וְעַתָּ֗הwə·‘at·tāhnowH6258

√ ʻattâh — at this time, whether adverb, conjunction or expletiveConjunctive wawAdverb

הֲט֥וֹבhă·ṭō·wḇso much betterH2895

√ ṭôwb — to be (transitively, do or make) good (or well) in the widest senseVerbQalInfinitive absolute

ṭôwb — to be good (infinitive absolute) The taunt is comparative: are you a better man than the one king who had every reason and every opportunity to press this claim?

טוֹב֙ṭō·wḇ. . .H2895

√ ṭôwb — to be (transitively, do or make) good (or well) in the widest senseVerbQalParticiplemasculine singular

מִבָּלָ֥קmib·bā·lāqthan BalakH1111

√ Bâlâq — Balak, a Moabitish kingPreposition-mNounpropermasculine singular

Bâlâq — Balak, a Moabite king An awkward fact sits under the argument: Joshua 24:9 says Balak “warred against Israel.” Ellicott answers that even so, “Balak had fought against Israel out of pure hatred, not from any pretensions to claim their conquests from them”; Cambridge answers that Joshua 24:9a “is probably due to an annotator.” K&D reads Balak's motive as fear for his remaining kingdom, not a territorial claim.

בֶּן־ben-sonH1121

צִפּ֖וֹרṣip·pō·wrof ZipporH6834

√ Tsippôwr — Tsippor, a MoabiteNounpropermasculine singular

מֶ֣לֶךְme·leḵkingH4428

√ melek — a kingNounmasculine singular construct

מוֹאָ֑בmō·w·’āḇof MoabH4124

√ Môwʼâb — Moab, an incestuous son of LotNounproperfeminine singular

הֲר֥וֹבhă·rō·wḇDid he ever contendH7378

√ rîyb — properly, to toss, iVerbQalInfinitive absolute

rîyb — to toss, to bring a suit, contend at law The pivotal word of the verse and the one Jephthah's whole embassy embodies: he is doing to Ammon what Balak never did to Israel — filing the claim before drawing the sword.

רָב֙rāḇ. . .H7378

√ rîyb — properly, to toss, iVerbQalPerfectthird person masculine singular

עִם־‘im-withH5973

√ ʻim — adverb or preposition, with (iPreposition

יִשְׂרָאֵ֔לyiś·rā·’êlIsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

אִם־’im-orH518

√ ʼim — used very widely as demonstrative, lo!Conjunction

נִלְחֹ֥םnil·ḥōmfightH3898

√ lâcham — to feed onVerbNifalInfinitive absolute

נִלְחַ֖םnil·ḥam. . .H3898

√ lâcham — to feed onVerbNifalPerfectthird person masculine singular

בָּֽם׃bāmagainst them

Prepositionthird person masculine plural

Literal — word-for-word from the original

And-now, good, art-thou-better than Balak son-of-Zippor king-of Moab? Contending, did-he-contend with Israel, or fighting, did-he-fight against-them?

Where the English smooths the original

הֲט֥וֹב ט֙וֹב֙ הֲטוֹב טוֹב (hăṭōwḇ ṭōwḇ, H2895 twice — infinitive absolute + participle) is the emphatic doubling Hebrew uses for intensity. Ellicott renders it word for word: “Literally, Are you the good, good in comparison with? It is one of the Hebrew ways of expressing the superlative.” BSB's “so much better” keeps the force and drops the figure.
הֲר֥וֹב רָב֙ הֲרוֹב רָב (hărōwḇ rāḇ, H7378 rîyb) is the same doubling again — infinitive absolute plus finite verb, “contending did he contend.” Rîyb is the courtroom word, “properly, to toss,” hence to bring a legal suit; it asks whether Balak ever pressed a claim, which is exactly the omission Jephthah is exploiting. English “Did he ever contend” gives the sense and loses the third occurrence of the figure in one verse.
נִלְחֹ֥ם נִלְחַ֖ם נִלְחֹם נִלְחַם — the doubling a third time, now with lâcham. Three emphatic infinitive-absolute constructions stand in a single verse, and no English version can stack them. Note also that the pairing distinguishes two things: rîyb, to litigate, and lâcham, to make war. Ammon has skipped the first and gone straight to the second.

The Voices✦ 3 public domain

Charles EllicottCommentary for English Readers1878

There is an almost insuperable difficulty in making out any reasonable scheme of chronology even by accepting this as a round number, because it is difficult to reconcile with nine or ten genealogies which have been preserved to us, and which represent the period between the conquest and David by seven or eight generations. Now the period covered by these genealogies includes the judgeship of Samuel and the reign of Saul—at least seventy years; and seven or eight generations cannot possibly span 370 years. The hypothesis that in all these genealogies—even the four times repeated genealogy of David—generations are always omitted is very improbable. The chronology of the Jews is confessedly loose and uncertain, and it seems quite possible that “three hundred years” may be a marginal gloss which has crept into the text.

Ellicott's conjecture is offered as conjecture; he says himself that “there is nothing but conjecture to go upon.” We record it beside K&D's defence of the figure as roughly accurate.

source ↗

Cambridge Bible for Schools and Colleges—1880s

within that time is an incorrect rendering; the words mean at that time (cf. Jdg 3:29 , Jdg 4:4 , Jdg 12:6 etc.), i.e. when Israel settled in Heshbon.

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Keil & DelitzschBiblical Commentary on the Old Testament1860s

If the Ammonites had had any right to it, they ought to have asserted their claim in Moses' time. It was much too late now, after the expiration of 300 years. For "if no prescriptive right is to be admitted, on account of length of time, and if long possession gives no title, nothing would ever be held in safety by any people

source ↗

For three hundred years Israel has lived in Heshbon, Aroer, and their villages, as well as all the cities along the banks of the Arnon. Why did you not take them back during that time?

Berean Standard Bible · CC0

Hebrew — tap a word ↓

šə·lōš mê·’ō·wṯ šā·nāh yiś·rā·’êl bə·še·ḇeṯ bə·ḥeš·bō·wn ū·ḇiḇ·nō·w·ṯe·hā ū·ḇə·‘ar·‘ō·wr ū·ḇiḇ·nō·w·ṯe·hā ū·ḇə·ḵāl he·‘ā·rîm ’ă·šer ‘al- yə·ḏê ’ar·nō·wn ū·mad·dū·a‘ lō- hiṣ·ṣal·tem ha·hî bā·‘êṯ

Word by word20 · parsed

שְׁלֹ֥שׁšə·lōšFor threeH7969

√ shâlôwsh — threeNumberfeminine singular construct

מֵא֖וֹתmê·’ō·wṯhundredH3967

√ mêʼâh — a hundredNumberfeminine plural

שָׁנָ֑הšā·nāhyearsH8141

√ shâneh — a year (as a revolution of time)Nounfeminine singular

shâneh — a year, as a revolution of time The unit's hardest crux, and the commentators do not agree. Gill reproduces the rabbinic arithmetic that reaches 294 and rounds up; K&D calls it “a round number that comes very near the reality”; Cambridge derives it from the editor's own chronological framework and concludes it “must have been inserted”; Ellicott finds it irreconcilable with the genealogies and floats a marginal gloss; Pulpit wonders whether “years” displaced “cities.” Poole and Benson simply plead round numbers and prescription.

יִ֠שְׂרָאֵלyiś·rā·’êlIsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

בְּשֶׁ֣בֶתbə·še·ḇeṯhas livedH3427

√ yâshab — properly, to sit down (specifically as judgePreposition-bVerbQalInfinitive construct

בְּחֶשְׁבּ֨וֹןbə·ḥeš·bō·wnin HeshbonH2809

√ Cheshbôwn — Cheshbon, a place East of the JordanPreposition-bNounproperfeminine singular

Cheshbôwn — Heshbon The case rests on possession of named towns, not on a general title. Cambridge reports that the LXX reads Jazer here for Aroer and Jordan for Arnon, “which looks like the original text”; Ellicott and Pulpit note the Jordan reading too.

וּבִבְנוֹתֶ֜יהָū·ḇiḇ·nō·w·ṯe·hāH1323

√ bath — a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)Conjunctive waw, Preposition-bNounfeminine plural constructthird person feminine singular

וּבְעַרְע֣וֹרū·ḇə·‘ar·‘ō·wrAroerH6177

√ ʻĂrôwʻêr — Aroer, the name of three places in or near PalestineConjunctive waw, Preposition-bNounproperfeminine singular

וּבִבְנוֹתֶ֗יהָū·ḇiḇ·nō·w·ṯe·hāand their villagesH1323

וּבְכָל־ū·ḇə·ḵālas well as allH3605

√ kôl — properly, the wholeConjunctive waw, Preposition-bNounmasculine singular construct

הֶֽעָרִים֙he·‘ā·rîmthe citiesH5892

√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)ArticleNounfeminine plural

אֲשֶׁר֙’ă·šerH834

√ ʼăsher — who, which, what, thatPronounrelative

עַל־‘al-alongH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

יְדֵ֣יyə·ḏêthe banksH3027

√ yâd — a hand (the open one (indicating power, means, direction, etcNounfeminine dual construct

אַרְנ֔וֹן’ar·nō·wnof the ArnonH769

√ ʼArnôwn — the Arnon, a river east of the Jordan, also its territoryNounproperfeminine singular

וּמַדּ֥וּעַū·mad·dū·a‘WhyH4069

√ maddûwaʻ — what (is) known?Conjunctive wawInterrogative

לֹֽא־lō-did you notH3808

√ lôʼ — not (the simple or absAdverbNegative particle

הִצַּלְתֶּ֖םhiṣ·ṣal·temtake them backH5337

√ nâtsal — to snatch away, whether in a good or a bad senseVerbHifilPerfectsecond person masculine plural

nâtsal — to snatch away, deliver The argument is prescription, and K&D quotes Clericus for the principle behind it: if long possession gives no title, “nothing would ever be held in safety by any people, and there would be no end to wars and dissension.”

הַהִֽיא׃ha·hîduring thatH1931

√ hûwʼ — he (she or it)ArticlePronounthird person feminine singular

בָּעֵ֥תbā·‘êṯtimeH6256

√ ʻêth — time, especially (adverb with preposition) now, when, etcPreposition-b, ArticleNouncommon singular

Literal — word-for-word from the original

In-the-dwelling-of Israel in-Heshbon and-in-her-daughters, and-in-Aroer and-in-her-daughters, and-in-all the-cities that-are-upon the-hands-of Arnon — three hundred year — and-why not did-you-snatch-them-away in-that time?

Where the English smooths the original

וּבִבְנוֹתֶ֜יהָ בְּנוֹתֶיהָ (ḇiḇnōwṯehā, H1323 bath) is “her daughters” — the standing Hebrew idiom for the villages dependent on a mother-city. BSB's “their villages” is the meaning; the metaphor of a city with daughters is lost, and with it the resonance of a chapter that has already turned on sons, inheritance and houses.
יְדֵ֣י אַרְנ֔וֹן יְדֵי אַרְנוֹן (yəḏê ’arnōwn, H3027 yâd, feminine dual construct) — “the two hands of the Arnon,” i.e. its banks. The same noun was “the hand of Israel” in verse 21. Hebrew gives rivers hands and armies hands with one word.
הִצַּלְתֶּ֖ם הִצַּלְתֶּם (hiṣṣaltem, H5337 nâtsal, Hiphil) is “to snatch away, whether in a good or a bad sense” — the deliverance verb, used here of recovering property. BSB's “take them back” is right in context and hides that Jephthah has chosen the word for rescue: why did you never rescue what you now call yours?
בָּעֵ֥ת הַהִֽיא בָּעֵת הַהִיא (bāʻêṯ hahî) means “at that time,” not “within that time.” Cambridge: “within that time is an incorrect rendering; the words mean at that time… i.e. when Israel settled in Heshbon.” Pulpit says the same, noting the phrase occurs about seventy times and “invariably means at that time.” BSB's “during that time” follows the older English versions against the idiom.

The Voices✦ 2 public domain

Cambridge Bible for Schools and Colleges—1880s

the Lord … be judge ] Cf. Genesis 31:53 , 1 Samuel 24:12 ; 1 Samuel 24:15 . Even in early Israel Jehovah could be appealed to as the Judge, who in the quarrels of men or nations was known to take the side of justice against unfair aggression. The fundamental difference between Jehovah and the gods of the nations, and His superiority to them, lay in His essentially moral character.

source ↗

Joseph BensonCommentary on the Old and New Testaments1810s

There cannot be a finer picture of justice, candour, fair reasoning, moderation, and unwillingness to proceed to the dreadful miseries of war, joined with a noble spirit to defend his country in its just rights, than that which Jephthah shows in his messages to the Ammonites.

Benson's praise is for the embassy alone; the chapter that follows will complicate any verdict on the man, and the brief for this unit does not reach it.

source ↗

I have not sinned against you, but you have done me wrong by waging war against me. May the LORD, the Judge, decide today between the Israelites and the Ammonites.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·’ā·nō·ḵî lō- ḥā·ṭā·ṯî lāḵ wə·’at·tāh ‘ō·śeh ’it·tî rā·‘āh lə·hil·lā·ḥem bî Yah·weh yiš·pōṭ haš·šō·p̄êṭ hay·yō·wm bên bə·nê yiś·rā·’êl ū·ḇên bə·nê ‘am·mō·wn

Word by word20 · parsed

וְאָֽנֹכִי֙wə·’ā·nō·ḵîIH595

√ ʼânôkîy — IConjunctive wawPronounfirst person common singular

לֹֽא־lō-have notH3808

√ lôʼ — not (the simple or absAdverbNegative particle

חָטָ֣אתִיḥā·ṭā·ṯîsinnedH2398

√ châṭâʼ — properly, to missVerbQalPerfectfirst person common singular

châṭâʼ — properly, to miss (the mark) The first person is emphatic, wə’ānōḵî, matching the emphatic “I” of verse 9. Jephthah stakes his personal standing on the case he has just made.

לָ֔ךְlāḵagainst you

Prepositionsecond person feminine singular

וְאַתָּ֞הwə·’at·tāhbut youH859

√ ʼattâh — thou and thee, or (plural) ye and youConjunctive wawPronounsecond person masculine singular

עֹשֶׂ֥ה‘ō·śehhave doneH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalParticiplemasculine singular

אִתִּ֛י’it·tîmeH854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearDirect object markerfirst person common singular

רָעָ֖הrā·‘āhwrongH7451

√ raʻ — bad or (as noun) evil (natural or moral)Adjectivefeminine singular

לְהִלָּ֣חֶםlə·hil·lā·ḥemby waging warH3898

√ lâcham — to feed onPreposition-lVerbNifalInfinitive construct

בִּ֑יbîagainst me

Prepositionfirst person common singular

יְהוָ֤הYah·wehMay the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

יִשְׁפֹּ֨טyiš·pōṭthe JudgeH8199

√ shâphaṭ — to judge, iVerbQalImperfectthird person masculine singular

shâphaṭ — to judge, to pronounce sentence Cambridge locates the theological weight exactly: Jehovah could be appealed to as the Judge “who in the quarrels of men or nations was known to take the side of justice against unfair aggression,” and the difference from the national gods “lay in His essentially moral character.” Ellicott ranges the appeal with Genesis 16:5, 18:25, 31:53 and 1 Samuel 24:15.

הַשֹּׁפֵט֙haš·šō·p̄êṭdecideH8199

√ shâphaṭ — to judge, iArticleVerbQalParticiplemasculine singular

הַיּ֔וֹםhay·yō·wmtodayH3117

yôwm — day “Today” is contested. Benson is careful: Jephthah does not mean God will rule that same day, “for he was not yet ready to give them battle,” but that God would judge the justice of the plea “when the matter came to be tried in battle.” Gill reads it the same way. The verdict is asked for now and expected later.

בֵּ֚יןbênbetweenH996

√ bêyn — between (repeated before each noun, often with other particles)Preposition

בְּנֵ֣יbə·nêthe IsraelitesH1121

יִשְׂרָאֵ֔לyiś·rā·’êl. . .H3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

וּבֵ֖יןū·ḇên. . .H996

√ bêyn — between (repeated before each noun, often with other particles)Conjunctive wawPreposition

בְּנֵ֥יbə·nêand the AmmonitesH1121

עַמּֽוֹן׃‘am·mō·wn. . .H5983

√ ʻAmmôwn — Ammon, a son of LotNounpropermasculine singular

Literal — word-for-word from the original

And-I, I-have-not sinned against-thee; and-thou art-doing with-me evil, to-fight against-me. May-judge YHWH the-Judging-One today between sons-of-Israel and-between sons-of-Ammon.

Where the English smooths the original

חָטָ֣אתִי חָטָאתִי (ḥāṭāṯî, H2398 châṭâʼ) — Strong's root sense is “properly, to miss,” as an archer misses a mark. Used here of an offence between nations, it puts the dispute under a moral, not merely a legal, category. Poole and Gill both gloss it in strictly legal terms — “I have done thee no wrong” — which is the effect, but the word itself is the word for sin.
רָעָ֖ה רָעָה (rāʻāh, H7451) is “bad or evil, natural or moral,” and stands as a noun-object: thou art doing evil with me. BSB's “you have done me wrong” is idiomatic English and a softening; Jephthah is not alleging a tort but naming a wrong.
יִשְׁפֹּ֨ט ... הַשֹּׁפֵט֙ יִשְׁפֹּט יְהוָה הַשֹּׁפֵט — verb and participle from one root (H8199 shâphaṭ), a figura etymologica: “may the LORD, the One-judging, judge.” BSB separates them into a title and a verb (“the Judge, decide”), so the reader cannot see that Jephthah, a shophet himself, is appealing to the Shophet. The book's own title-word is spoken here by one of its judges, of God.

But the king of the Ammonites paid no heed to the message Jephthah sent him.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

me·leḵ bə·nê ‘am·mō·wn wə·lō šā·ma‘ ’el- diḇ·rê yip̄·tāḥ ’ă·šer šā·laḥ ’ê·lāw

Word by word11 · parsed

מֶ֖לֶךְme·leḵBut the kingH4428

√ melek — a kingNounmasculine singular construct

בְּנֵ֣יbə·nêof the AmmonitesH1121

עַמּ֑וֹן‘am·mō·wn. . .H5983

√ ʻAmmôwn — Ammon, a son of LotNounpropermasculine singular

וְלֹ֣אwə·lōpaid noH3808

√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle

שָׁמַ֔עšā·ma‘heedH8085

√ shâmaʻ — to hear intelligently (often with implication of attention, obedience, etcVerbQalPerfectthird person masculine singular

shâmaʻ — to hear intelligently, with attention and obedience The closing inclusio of the whole unit: the LORD “shall be hearing” (v. 10); Edom “did not hear” (v. 17); the king of Ammon “did not hear.” Ellicott supplies the reason the text withholds: “We are not told of any counter-arguments. Probably the king of Ammon cared only for the argument of the sword.”

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

דִּבְרֵ֣יdiḇ·rêthe messageH1697

√ dâbâr — a wordNounmasculine plural construct

dâbâr — a word Gill adds the aggravation: he disregarded not only the arguments but “the awful appeal he had made to the great Jehovah.” The refusal in verse 28 is therefore a refusal of verse 27, which is a refusal to be judged.

יִפְתָּ֔חyip̄·tāḥJephthahH3316

√ Yiphtâch — Jiphtach, an IsraeliteNounpropermasculine singular

אֲשֶׁ֥ר’ă·šerH834

√ ʼăsher — who, which, what, thatPronounrelative

שָׁלַ֖חšā·laḥsentH7971

√ shâlach — to send away, for, or out (in a great variety of applications)VerbQalPerfectthird person masculine singular

אֵלָֽיו׃פ’ê·lāwhimH413

√ ʼêl — near, with or amongPrepositionthird person masculine singular

Literal — word-for-word from the original

And-not heard the-king-of sons-of-Ammon unto the-words-of Jephthah that he-sent unto-him.

Where the English smooths the original

וְלֹ֣א שָׁמַ֔ע וְלֹא שָׁמַע (H8085 shâmaʻ) — “and he did not hear,” the identical phrase used of the king of Edom in verse 17. BSB renders one “would not listen” and the other “paid no heed,” so the English cannot show that the long historical argument ends with the same three words it contained at its start. Strong's notes the verb carries an “implication of attention, obedience”: the refusal is not deafness but will.
דִּבְרֵ֣י דִּבְרֵי יִפְתָּח (diḇrê, H1697 dâbâr) — “the words of Jephthah,” the same noun as the elders' oath (“according to thy word,” v. 10) and the inauguration (“all his words before the LORD,” v. 11). What was sworn to at Mizpah and what is refused at Ammon are named by one noun.
שָׁלַ֖ח שָׁלַח (šālaḥ, H7971) closes the unit with the verb that opened its second half at verse 12. Five sendings are recorded in this chapter — two by Jephthah, three in the history he recites — and the last word of the unit is the one that failed.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The word “empty” and the word “mighty” — 11:1–3

The narrator sets two verdicts side by side before any action begins: Jephthah is גִּבּוֹר חַיִל (gibbōwr ḥayil, H1368 + H2428), and Jephthah is בֶּן־אִשָּׁה זוֹנָה, son of a zōwnāh (H2181). Ellicott refuses every softening of the second: “If an inferior wife had been meant, the word used would not have been zonah, but pilgesh, as in Judges 8:31,” and Gill catalogues the traditions — Targum's innkeeper, Kimchi's concubine, Josephus's foreigner — only to say that none of them is “sufficient to denominate her a harlot.” The brothers' expulsion uses גָּרַשׁ (gârash, H1644), which Strong's defines as driving out from a possession; K&D compares Abraham's sending away of Ishmael and the sons of Keturah, “that they might not inherit along with Isaac.” In Tob he collects רֵיקִים (rêqîm, H7386) — “empty.” JFB hears desperadoes and reaches for Robin Hood; Gill hears bankrupts: “not wicked men, but empty men, whose pockets were empty.” Ellicott is severe — “Jephthah simply became a sort of Syrian freebooter” — while JFB notes the obvious comparison, that his mode of life “was similar to that of David when driven from the court of Saul.” ⚙ The two words the chapter opens with, mighty and empty, are the two things Israel has to work with.

ii. A contract in two words: qāṣîn and rōš — 11:4–11

The negotiation is conducted in vocabulary. The elders open with קָצִין (qāṣîn, H7101), “a magistrate (as deciding)” — Ellicott: “specially a leader in time of war.” Poole hears what they carefully did not say: “they say not our king; for the experience of Abimelech's kingship had cooled their appetite in that particular.” Jephthah answers with their own verb, gârash, now suffixed to himself (“and you drove me out”), and K&D concedes the transfer of blame: they “had either approved of it, or at all events had not interfered as magistrates to prevent it.” Cambridge explains the elders' evasive “therefore” as a known idiom of concession. By verse 8 the offer has risen to רֹאשׁ (rōš, H7218), which K&D distinguishes as “a chief in peace and war,” and by verse 11 the people grant both titles at once. The oath itself is verbal too: the elders swear יְהוָה יִהְיֶה שֹׁמֵעַ — Ellicott corrects the English, “Rather, be hearing,” and Benson draws the line the whole chapter will test: “Whatever we speak, it concerns us to remember that God is a hearer!” What “before the LORD in Mizpah” means is genuinely disputed: Barnes argues it “designates the presence of the tabernacle, or the ark, or of the high priest with Urim and Thummim”; K&D denies it, since “the war was resolved upon primarily by the eastern tribes alone,” and quotes Hengstenberg that the phrase “implies nothing more than that Jephthah confirmed all his words by an oath.” Henry, reading the whole exchange pastorally, turns it into a question: “If he save you, will ye be willing that he shall rule you? On no other terms will he save you.”

iii. The embassy: possession argued from history — 11:12–22

Jephthah's first act as head is not a muster but a message. JFB: “The bravest officers have always been averse to war; so Jephthah… resolved not only to make it clearly appear that hostilities were forced upon him, but to try measures for avoiding, if possible, an appeal to arms.” The opening words are an idiom, מַה־לִּי וָלָךְ — Ellicott and K&D both render it literally, “What to me and to thee?”, and point to Joshua 22:24 and 2 Samuel 16:10. The Ammonite claim rests on one verb, לָקַח (lâqach, H3947): “Israel took away my land.” Ellicott judges it “a very plausible plea, but… not in accordance with facts.” Jephthah's rebuttal reuses the same verb in flat denial (v. 15) and then narrates: Kadesh, the refusals of Edom and Moab, the detour around both, the camp beyond the Arnon, the request to Sihon, and Sihon's refusal. The refusal is itself a theological word — Sihon לֹא־הֶאֱמִין (heʼĕmîn, H539, Hiphil), he would not trust; K&D notes Numbers 21:23 has “gave not” where Judges has “trusted not.” Barnes, Pulpit and Cambridge all observe how closely verses 16–22 track Numbers 20–21, and K&D states it flatly: “Judges 11:19-22 are almost verbatim the same as Numbers 21:21-25.” Henry draws the conclusion the retelling is for: “The whole of this message shows that Jephthah was well acquainted with the books of Moses.” Barnes adds a suggestion the text cannot confirm: if the ark and the copy of the law were at Mizpeh, “it would account for Jephthah's accurate knowledge of it.”

iv. Chemosh thy god, the LORD our God — 11:23–26

The center of the argument is one root used seven times in four verses: יָרַשׁ (yârash, H3423), “to occupy by driving out previous tenants, and possessing in their place.” K&D unpacks the Hiphil: it “combines the three meanings: to drive out of a possession, to deprive of a possessor, and to give for a possession; inasmuch as it is impossible to give a land for a possession without driving away or exterminating its former possessor.” English needs two or three different verbs — dispossess, drive out, possess, grant — and the drumbeat disappears. Then verse 24, the most argued line in the unit. Benson protects Jephthah: “He does not call Chemosh a god; but only argues from the opinion that they had of him.” Poole agrees — “He speaks according to their fond and absurd opinion” — and Geneva's gloss makes it doctrinal: “For we should believe and obey God more than you your idols.” Cambridge takes the other road: “According to ancient ideas each nation had its own god, whose influence extended over the country where he was worshipped and no further… A belief in the sole Godhead of Jehovah had not yet been reached,” and Pulpit allows that “Possibly Jephthah had not risen to the conception of Jehovah as the God of the whole earth.” Everyone notices that Chemosh is Moab's god, not Ammon's: Barnes, Ellicott, Poole, Cambridge and Pulpit each account for it differently (one king over both, a Moabite king of Ammon, or a passage really aimed at Moab). Verse 25 then argues from silence — Ellicott: the infinitive-absolute construction is “one of the Hebrew ways of expressing the superlative” — and verse 26 from prescription. K&D quotes Clericus for the principle: “if no prescriptive right is to be admitted, on account of length of time… nothing would ever be held in safety by any people.”

v. Let the Judge judge — 11:27–28

The last word of the argument is a figure of etymology: יִשְׁפֹּט יְהוָה הַשֹּׁפֵט — “may the LORD, the one-judging, judge.” Both words are H8199 shâphaṭ, the verb that names the whole book. Cambridge: “Even in early Israel Jehovah could be appealed to as the Judge, who in the quarrels of men or nations was known to take the side of justice against unfair aggression. The fundamental difference between Jehovah and the gods of the nations… lay in His essentially moral character.” Benson calls the whole embassy “a finer picture of justice, candour, fair reasoning, moderation, and unwillingness to proceed to the dreadful miseries of war” than kings usually show. And then verse 28 answers with a single negated verb, וְלֹא שָׁמַע — the same “did not hear” that Edom gave Israel in verse 17, and the exact opposite of the LORD who “shall be hearing” in verse 10. Ellicott: “We are not told of any counter-arguments. Probably the king of Ammon cared only for the argument of the sword.” ⚙ The unit is framed by hearing: one party swears before a God who hears, and the other will not.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ This is a fallible reading, offered to be tested against the text. Judges 11:1–28 is built on two verbs the English keeps separating: גָּרַשׁ (gârash, H1644), to drive a man out of his possession, and יָרַשׁ (yârash, H3423), to take possession by driving out. The brothers gârash Jephthah in verse 2; he throws the word back at the elders in verse 7; and then, holding the office they gave him, he spends twelve verses arguing about who has the right to yârash a land. The man whose own inheritance case was decided against him by his family becomes the man who argues Israel's inheritance case before a foreign king — and he argues it on exactly the ground his brothers denied him, not merit but grant: “whatever the LORD our God has granted us.” He never once claims Israel deserved Gilead; he claims it was given, and that the giving was public, old, and uncontested. That is the same claim he could never make about his father's house.

Notice also what the chapter refuses to do with him. The narrator calls him gibbōwr ḥayil before mentioning his mother, and never once says God chose him; Benson and Poole have to supply that from outside the text. What the text does say is that the LORD is invoked three times by Jephthah and never answers in this unit — as witness (v. 10), as giver (v. 9, v. 24), as judge (v. 27) — and that the chapter's decisive human act is a refusal to hear (v. 28). Judges is a book about deliverers who are themselves part of what is wrong; the honest reading is not that Jephthah's exile sanctified him, but that God's dealing with Israel here runs entirely through a man whose standing no one in Israel would defend. If that is right, then the elders' bargain — be our head and we will be yours — is not the story's moral but its indictment: Israel gets a ruler on contract because it would not keep a brother by covenant.

The line that follows is the tool's own fallible summary, not a verse of Scripture: “Israel could not keep him as a brother, so it had to hire him as a head.”

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The land of Tob — the district that hires out fighters verbal / quotation — confirmed

Jephthah settles in אֶרֶץ טוֹב (’ereṣ Ṭōwb, H2897), a place named only a handful of times in Scripture. The Verifier finds the lexeme in four verses in all, and two of them are 2 Samuel 10:6 and 10:8, where the Ammonites hire twelve thousand men of Tob against David. Barnes, Ellicott, JFB, Cambridge and K&D all make the identification independently: an Aramean district north-east of Gilead, on the Ammonite frontier, whose business is fighting for hire. ⚙ The same market that rents soldiers to Ammon in David's day is where Israel goes shopping for a commander in Jephthah's — and Ellicott warns against pressing the name's meaning, “good,” into allegory.

2 Samuel 10:6 · 2 Samuel 10:8

basis: Verifier: shared Hebrew lexeme H2897 Ṭôwb — rare, occurring in only 4 verses — together with H5983 ʻAmmôwn (98 vv); the rarity of Ṭôwb carries the verbal link, and Barnes, Ellicott, JFB, Cambridge and K&D independently name 2 Samuel 10:6, 8 as the same district

Numbers 21 rehearsed almost word for word verbal / quotation — confirmed

Verses 19–22 are not an allusion to the Sihon campaign; they are, in large part, its text. K&D states it without hedging: “Judges 11:19-22 are almost verbatim the same as Numbers 21:21-25.” Pulpit checks it phrase by phrase — “They pitched on the other side of Arnon. The identical words occur in Numbers 21:13” — and Cambridge traces verses 16–18 to the same narrative stratum in Numbers. ⚙ Jephthah's case is therefore not his own composition but Israel's own record read back to a foreign king, which is why Henry concludes that he “was well acquainted with the books of Moses.”

Numbers 21:24

basis: The Verifier's computed overlap for Numbers 21:24 is H5983 ʻAmmôwn (98 vv) — a common lexeme that would only support a structural tier on its own. The verbal tier rests instead on the sourced verbatim identification by K&D (“almost verbatim the same as Numbers 21:21-25”) and Pulpit (“The identical words occur in Numbers 21:13”), stated as a quotation claim by named commentators

Sihon's realm defined the same way twice structural / thematic — confirmed

Joshua 12:2 describes Sihon's kingdom in Jephthah's own terms — from Aroer on the Arnon, half of Gilead, to the Jabbok, the border of the sons of Ammon. Jephthah's verse 22 sets the same four limits: Arnon, Jabbok, wilderness, Jordan. ⚙ Two books, one boundary description; the argument he makes in a diplomatic letter is the one Joshua's land-record had already filed.

Joshua 12:2

basis: Verifier: shared Hebrew lexemes H1568 Gilʻâd (freq 123 vv) and H5983 ʻAmmôwn (98 vv) — both common, so the link is a shared boundary formula, not a quotation

The Jabbok as Ammon's border structural / thematic — confirmed

The single geographical fact on which Jephthah's whole territorial case turns is that the Jabbok, not the Jordan, marked Ammon's edge. Deuteronomy 3:16 states it directly, and Cambridge cites that verse (with Joshua 12:2) when explaining why the Jabbok “is called ‘the border of the sons of Ammon.’” ⚙ If that border holds, the disputed land was never Ammon's to lose — which is precisely the claim of verses 15 and 22.

Deuteronomy 3:16

basis: Verifier: shared Hebrew lexemes H1568 Gilʻâd (123 vv) and H5983 ʻAmmôwn (98 vv) — common lexemes; the link is the shared border-definition, and Cambridge names Deuteronomy 3:16 for it explicitly

What the contract cost: Judges 12 structural / thematic — confirmed

The elders' oath in verse 10 and the people's ratification in verse 11 make Jephthah head over “all the inhabitants of Gilead.” One chapter later the men of Ephraim dispute that headship, and the quarrel ends at the fords of the Jordan with forty-two thousand dead and a password nobody could fake (Judges 12:1–7). ⚙ The unit ends before the reader learns what a contract-made head does to a tribe that did not sign it; the Verifier's strongest name-links for this unit all point there.

Judges 12:1 · Judges 12:7

basis: Verifier: shared Hebrew lexemes H3316 Yiphtâch (26 vv) and H1569 Gilʻâdîy (11 vv, rare) at Judges 12:7, H3316 at Judges 12:1 — shared personal and gentilic names, i.e. a continuous narrative, not a quotation

Samuel's list of deliverers structural / thematic — confirmed

When Samuel recites Israel's rescuers at Mizpah, Jephthah stands in the list (1 Samuel 12:11). ⚙ The recital makes no mention of his mother, his exile, or his bargain; it names only that the LORD sent and Israel was delivered — the same flattening that Hebrews 11 will later perform. Whether that is generous memory or deliberate confession of grace, the text does not say.

1 Samuel 12:11

basis: Verifier: shared Hebrew lexeme H3316 Yiphtâch (26 vv) — a shared personal name placing this figure in a later canonical list; no shared phrasing is claimed

Named among the faithful structural / thematic — confirmed

Twice in this unit Barnes stops to say it: after noting that “Jephthah made his own aggrandisement the condition of his delivering his country,” he adds, “Yet he has his record among the faithful Hebrews 11:32.” Poole points to the same verse alongside Judges 12:7. ⚙ Hebrews names him without comment on anything this chapter records, which makes the New Testament's verdict on Jephthah a matter of inclusion rather than argument.

Hebrews 11:32

basis: Cross-Testament (Greek ↔ Hebrew): no shared Strong's lexeme can be computed between a Greek and a Hebrew text, so no verbal tier is possible. The link is the explicit naming of this same figure, adduced by Barnes (twice) and Poole from within the sourced commentary

A lexical match that is not a link: Iphtah in Judah flagged — verify source

The Verifier returns Joshua 15:43 as a candidate on the strength of H3316 Yiphtâch. ⚙ But that verse lists towns in the Shephelah of Judah, and the word there is a place-name, not the Gileadite judge. The match is real at the level of the lexeme and empty at the level of reference. We record it here rather than silently dropping it, because the same coincidence has produced genuine errors elsewhere, and because Cambridge notes the full form of the name “occurs as the name of a town Joshua 19:14; Joshua 19:27.”

Joshua 15:43

basis: Verifier: shared Hebrew lexeme H3316 Yiphtâch (26 vv), but the referents differ — a Judahite town versus the Gileadite judge. Lexical identity only; do not press it as a canonical connection

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The terms of the bargain, and the terms of salvation ancient/widely-held

The elders want deliverance; Jephthah will not give it except on the condition of headship (v. 9), and they swear to it before a God who hears (v. 10). Matthew Henry reads the exchange as an evangelical pattern and says so directly: “The same question as here, in fact, is put to those who desire salvation by Christ. If he save you, will ye be willing that he shall rule you? On no other terms will he save you. If he make you happy, shall he make you holy? If he be your helper, shall he be your Head?” ⚙ The analogy is not allegory imposed on the text; it is drawn from the text's own two nouns, qāṣîn and rōš — Israel wants a fighter for the emergency and is required to accept a ruler for the peace. The reading of Christ as a Saviour who cannot be received as rescue without being received as Lord is the common Protestant exposition of this passage, of which Henry is one witness.

Judges 11:9 · Judges 11:11

The LORD, the Judge, decide today ancient/widely-held

Jephthah's case ends where he cannot enforce it: יִשְׁפֹּט יְהוָה הַשֹּׁפֵט, “may the LORD, the Judge, judge” (v. 27, H8199 twice). Gill glosses it as an appeal to “the Judge of the whole earth, the omniscient God, that knows all things, the right and wrong of every cause”; Cambridge grounds it in the moral character that distinguishes Jehovah from the national gods; Ellicott ranges it with Genesis 18:25 and 1 Samuel 24:15. ⚙ Scripture's answer to that appeal is eventually a person: the Father has committed all judgment to the Son (John 5:22), and God has set a day on which He will judge the world in righteousness by a man He has appointed (Acts 17:31). Neither sentence is quoted here; both are summarized, and the reader should check them. Jephthah must leave the verdict to the outcome of a battle; the Church confesses a Judge who has already been named and vindicated. The identification of the biblical Judge of all the earth with the risen Christ is the ordinary apostolic reading, not a private one.

John 5:22 · Acts 17:31

The one they drove out, made head novel

⚙ This reading is offered as my own and should be weighed carefully. The chapter turns on a man expelled by his own father's house (gârash, v. 2), hated (sânêʼ, v. 7), and then, when Israel had no other resource, set over the whole inheritance as rōš — head (v. 11). Geneva's marginal note already gestures at the pattern: “Often those things which men reject, God chooses to do great enterprises by.” The rejected-then-exalted shape is the shape of Psalm 118:22 and of the Lord's own use of it (Matthew 21:42; Acts 4:11), and John's prologue states the rejection in the same domestic terms this chapter uses: he came to his own, and his own did not receive him. ⚙ The differences matter and must be kept: Jephthah is raised by a negotiated contract, not by resurrection; his brothers' motive was inheritance law, not envy of righteousness; and Scripture nowhere applies the rejected-stone text to him. This is a pattern-resemblance, not an attested typology, and I mark it novel rather than ancient.

Psalm 118:22 · John 1:11 · Matthew 21:42 · Acts 4:11

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

Albert Barnes, Notes on the Bible (1834)
Cambridge Bible for Schools and Colleges, — (1880s)
Charles Ellicott, Commentary for English Readers (1878)
Geneva Study Bible, Marginal Notes (1599)
Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
John Gill, Exposition of the Entire Bible (1746–63)
Joseph Benson, Commentary on the Old and New Testaments (1810s)
Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
Matthew Henry, Concise Commentary on the Whole Bible (1706)
Matthew Poole, Annotations upon the Holy Bible (1685)
The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text and interlinear. The Berean interlinear's gloss column is aligned to the English word order, not the Hebrew, so several glosses sit under the wrong surface form. The clearest case is Judges 11:1, where word 11 (יִפְתָּח) carries the gloss “was his” and word 12 (וַיּוֹלֶד, a Hiphil verb, “and he begat”) carries the gloss “father.” Our notes are keyed to the surface forms and parses, not to the displaced glosses. Similar displacement occurs at 11:2 (words 0–6), 11:3, 11:9 and 11:24.

Who is Gilead? Unresolved, and the commentators know it. K&D argues for a literal father who bore the ancestor's name; Cambridge and Barnes read “Gilead” as the district or clan personified, with Cambridge assigning verses 1–2 to “the late editor”; Pulpit concludes that “whether son or descendant cannot positively be affirmed.” We have not adjudicated it.

The three hundred years (11:26). This is the unit's hardest crux and we do not solve it. Gill reproduces the rabbinic addition (Seder Olam) that reaches 294 and rounds; K&D calls it “a round number that comes very near the reality”; Cambridge derives 300 from the editor's own chronological framework (301 or 319 by the book's figures) and concludes the phrase “must have been inserted”; Ellicott judges it irreconcilable with the preserved genealogies and suggests it “may be a marginal gloss which has crept into the text”; Pulpit goes further still and wonders whether years is a corruption of cities. Cambridge and Pulpit agree, against the older English versions, that בָּעֵת הַהִיא means “at that time,” not “within that time.”

Moab or Ammon. The embassy is addressed to Ammon but argues against Moab: Chemosh (v. 24) is Moab's god, Balak (v. 25) is Moab's king, and Heshbon and Aroer (v. 26) are Moabite cities. Barnes suggests the Ammonite king may himself have been a Moabite; Poole and Pulpit posit one crown over both peoples; Cambridge treats verses 12–28 as a later insertion aimed at Moab. We have recorded the difficulty rather than choosing.

“Before the LORD in Mizpah” (11:11). Barnes and Pulpit take it to require the ark, the tabernacle, or a priest with the ephod; K&D, with Hengstenberg, denies any such presence and reduces the phrase to a sworn oath; Poole allows a congregation or an ad hoc altar; Ellicott weighs the two Mizpahs and settles for Gilead. Cambridge further argues that 11b originally followed the vow of 11:30–31. Nothing in the sourced material settles this.

Text-critical variants. Cambridge reports that some LXX recensions lack 11:5a and others omit 11:4, and that at 11:26 the LXX reads Jazer for Aroer and Jordan for Arnon, “which looks like the original text”; Pulpit and Ellicott note the Jordan reading too. Our literal renderings follow the Masoretic text as given in the brief.

Voices. Matthew Henry's commentary on this chapter is sectional, one block for 11:1–11 and one for 11:12–28, so his excerpts are section-level judgments rather than verse-level notes; that is why the same Henry paragraph stands behind more than one verse in the sources. Poole's entry at 11:1 in the brief is prefaced by JFB's chapter outline, and several verses carry “No text from Poole on this verse.” Cambridge's source-critical conclusions are that commentator's historical judgments, not readings of the Hebrew, and are cited as his.

What is ⚙ and what is not. Every parse, Strong's number, frequency count and lexeme gloss above comes from the brief's interlinear, lexicon and Verifier output. Every quoted judgment is attributed by name. The sola reading, the pullquote, the third Christ entry, and every sentence marked ⚙ are this tool's fallible synthesis, offered to be tested and corrected.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)