English Standard Version
then whatever comes out from the doors of my house to meet me when I return in peace from the Ammonites shall be the LORD’s, and I will offer it up for a burnt offering.”
King James Bible
Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD'S, and I will offer it up for a burnt offering.
American Standard Version
then it shall be, that whatsoever cometh forth from the doors of my house to meet me, when I return in peace from the children of Ammon, it shall be Jehovah's, and I will offer it up for a burnt-offering.
Whosoever shall first come forth out of the doors of my house, and shall meet me when I return in peace from the children of Ammon, the same will I offer a holocaust to the Lord.
English Revised Version
then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, it shall be the LORD'S, and I will offer it up for a burnt offering.
Webster's Bible Translation
Then it shall be, that whatever cometh out of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD'S, and I will offer it for a burnt-offering.
Judges 11:31 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
But not contenting himself with this conclusive deduction, Jephthah endeavoured to remove the lost appearance of right from the king's claim by a second and equally conclusive argument. "And now art thou better than Balak son of Zippor, the king of Moab? Did he strive (רוב, inf. abs. of ריב or רוּב) with Israel, or did he fight against them?" By the repetition of ועתּה (Judges 11:25, cf. Judges 11:23), the new argument is attached to the previous one, as a second deduction from the facts already described. Balak, the king of the Moabites, had indeed bribed Balaam to destroy Israel by his curses; but he did so not so much with the intention of depriving them of the territory of the Amorites which they had conquered, as from the fear that the powerful Israelites might also conquer his still remaining kingdom. Balak had neither made war upon Israel on account of the territory which they had conquered from the Amorites, nor had he put forward any claim to it as his own property, which he certainly might have done with some appearance of justice, as a large portion of it had formerly belonged to the Moabites (see Numbers 21:26 and the comm. on this passage). If therefore Balak the king of the Moabites never thought of looking upon this land as being still his property, or of asking it back from the Israelites, the king of the Ammonites had no right whatever to lay claim to the land of Gilead as belonging to him, or to take it away from the Israelites by force, especially after the lapse of 300 years. "As Israel dwells in Heshbon, ... and in all the cities by the side of the Arnon for three hundred years, why have ye not taken away (these towns and lands) within that time" (i.e., during these 300 years)? 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, and there would be no end to wars and dissension" (Clericus). On Heshbon and its daughters, see at Numbers 21:25. Aror (ערעור, another form for ערער, or possibly only a copyist's error) is Aror of Gad, before Rabbah (Joshua 13:25), and is to be sought for in the Wady Nahr Ammn, on the north-east of Ammn (see at Josh. l. c.), not Aror of Reuben, on the border of the valley of Arnon (Numbers 32:34; Deuteronomy 2:36; Deuteronomy 4:48; Joshua 12:2; Joshua 13:9). This is evident from the fact, that it is distinguished from "all the cities on the side (ידי על, see at Numbers 34:3) of the Arnon," which included Aror of Reuben. Aror of Gad, with its daughter towns, was probably Ammonitish territory before the time of Sihon. On the 300 years, a round number that comes very near the reality, see the Chronol. p. 285.
Treasury of Scripture Knowledge
whatsoever. that which cometh forth, which shall come forth. shall surely.
and I will. or I will. Wehaaleetheehoo slah, rather, as Dr. Randolph and others contend, ` and I will offer Him a burnt offering;' for hoo may with much more propriety be referred to the person to whom the sacrifice was to be made, than to the thing to be sacrificed. Unless understood in this way, or as the marginal reading, it must have been the vow of a heathen or a madman. If a dog, or other uncleaned animal had met him, he could not have made it a burnt offering; or if his neighbour's wife, sons, etc., his vow gave him no right over them
so that I come again to my father's house in peace, then the LORD shall be my God,
And Jephthah made a vow to the LORD and said, "If you will give the Ammonites into my hand,
So Jephthah crossed over to the Ammonites to fight against them, and the LORD gave them into his hand.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.