Abimelech is never, as far as I can tell, explicitly called a judge. He is included in the book of Judges, but his narrative could have been intended as a follow-up to Gideon’s story. Here, Judges 10 begins: “After Abimelech there arose to deliver Israel […]” (Judges 10:1). This phrasing is a little ambiguous. Does it mean that the sentence will finish by naming the judge who follows the judge Abimelech, or does it mean that Israel needed saving after Abimelech was through with it?
It’s important because our interpretation informs our idea of what it means to be a judge – is the important point that the individual be a leader appointed by God, or merely a leader?
Following Abimelech, we hear of two judges, called “minor” because they lack the stories of the main judges named in the book:
- Tola, son of Puah son of Dodo. Though of Issachar, he lived in Ephraim’s territory. He was judge for 23 years.
- Jair of Gilead was judge for 22 years. He had thirty sons who rode thirty asses (*gigglesnort*) and had thirty cities, called Havvothjair.
This isn’t actually our first mention of our friend Jair – in Numbers 32:41, Jair – there listed as a son of Manasseh – attacked and took the villages of Ham, calling them Havvothjair.
Setting the stage
Once again, the people fall into evil, “serving the Baals and the Ashtaroth” (Judges 10:6), as well as the gods of Syria, Sidon, the Ammonites, and the Philistines. As punishment, God sells them into the hands of the Philistines and the Ammonites for 18 years, except they only oppressed the Israelites on the other side of the Jordan. But the Ammonites also cross the Jordan to fight Judah, Benjamin, and Ephraim. The narrative is a little confused/confusing.
Whatever God did, it was bad and it involved the Ammonites (and maybe the Philistines?). The people repent and beg God for help.
God, clearly claiming the moral high ground, gives an “I told you so” speech and tells them to go cry to the other gods since they seem to love them so much.
Rags to riches
Meanwhile, we learn about Jephthah. His parentage is a little confused – he is the “son of a harlot” (Judges 11:2), but his father appears to be Gilead himself.
As in Judges 1, it seems that the tribe is appearing in a personified form, here capable of having sons. Yet I’m having trouble finding any information on Gilead as a tribal entity. A quick google search is only telling me that it’s a region – not a tribe. Yet in Judges, it seems that it is used instead of Gad. This is clearly something that I will have to look into more.
Father issues aside, Jephthah, as a bastard, is cast out from his home when his ‘natural born’ brothers reach adulthood. Denied a share of his father’s inheritance, he turns to a life of crime – becoming some sort of bandit king in Tob.
Though the Ammonites make war against Israel (Judges 11:4), only Gilead seems particularly affected. Once again, we see what appears to be a local story clumsily edited to appear national.
So the elders of Gilead come to Jephthah, because for some reason he is the only person capable of defeating the Ammonites. Jephthah jumps at the change to gloat now that his brothers have come grovelling.
It’s a little unclear whose idea it is, but somehow everyone agrees that Jephthah will come to fight the Ammonites and, when he wins, he will become the leader of Gilead (Judges 11:8-10).
With that, he ties on his bandanna and moves out.
Confronting the Ammonites
Interestingly, Jephthah doesn’t just charge into battle as other judges have done. Rather, he first tries talking to the Ammonites, to understand why they are being such meanies. It reminds me of Joshua 22, where the altar-builders are asked why they’ve built the altar and given the chance to explain.
The Ammonites claim that the Israelites, on coming out of Egypt, took their land. Their campaign, then, is merely to reclaim the lands that had previously been theirs. They ask that Jephthah hand it over peaceably.
Jephthah denies their complaint, arguing that Israel hasn’t taken land from either the Moabites or the Ammonites (which would be in keeping with Deut. 2:19, 37). Rather, he explains, they asked for passage through Edom and Moab, were denied, so they went around. They stayed on the other side of the Arnon, which means that they can’t have touched the Moabites. The Israelites then sent word to King Sihon of the Amorites in Heshbon asking for passage. Rather than simply refusing, the Amorites attacked, Israel won, and they took possession of Amorite lands. It is this land, from the Arnon to the Jabbok, that they took – Amorite land, not Ammonite.
If Jephthah’s story sounds familiar, it’s probably because we saw something similar in Numbers 20-22. But not all of those chapters are quoted. In fact, if we subscribe to the Documentary Hypothesis, it seems that the authors of Jephthah had access to only one of the sources that went into Numbers 20-22.
Abbie has a discussion of the sources used up on Better Than Esdras (she even has a chart!).
Jephthah continues: The Israelites own the land that they are on because they were taken in battle and because God says so (Judges 11:23). “Will you not posses what Chemosh your god gives you to posses?” (Judges 11:24), he asks. Perhaps the question means “what would you do in our place? Wouldn’t you hold on to land given to you by your god?” Though I have also seen Jephthah’s argument interpreted to mean that they should go inhabit the land that their god is strong enough to give them rather than bothering the Israelites (in other words, make it a battle between gods rather than between people).
Regardless, it’s a bit of a strange thing to say because, according to my study Bible, “Chemosh was the god of the Moabites, not the Ammonites, whose chief god was called Milcom (or Molech)” (p.310).
Besides, continues Jephthah, do the Ammonites think themselves better than Balak son of Zippor (who, here, is either the king of Moab or the son of a king, though I don’t believe that any mention was made of this in Balak’s story in Numbers 22-24). Balak didn’t go to war against Israel, so why do the Ammorites think that they have the right to?
Jephthah’s final argument is that Israel has now been living in the area for three hundred years, so why have the Ammorites waited so long to lay claim to it? So much time has passed that they can now be considered aggressors, not defenders. I found this argument a little shocking given the relationship between modern Israel and Palestine, and I wonder how this passage is received by those involved in that conflict.
The Ammorites are having nothing of Jephthah’s arguments. So at this point, “the Spirit of the Lord came upon Jephthah” (Judges 11:29), prompting him to go on the attack.
Predictably, he fights the Ammonites and wins “with a very great slaughter” (Judges 11:33).
When he is filled with the Spirit of the Lord, Jephthah vows that if he is successful in his campaign, he will offer up as a sacrifice the first person who comes out of his house to green him when he returns (Judges 11:30-31).
When he returns, the first person he sees is his daughter – an only child – who emerges dancing with a timbrel to greet him. Jephthah, in his grief, rends his clothes. His daughter reassures him, insisting that he must fulfil his vow. Only, she asks for two months in which to wander the mountains with her companions and bewail her virginity.
At the end of the two months, she returns and Jephthah fulfils his vow. It is in her honour that, says the text, “the daughters of Israel went year by year to lament the daughter of Jephthah the Gileadite four days in the year” (Judges 11:40).
In reading about this chapter, I’ve come across the argument that this story was intended to serve as a warning against making rash vows. However, he makes his vow after he is entered by the Spirit of the Lord.
As Collins puts it:
While the story in Judges certainly appreciates the tragedy of the outcome, there is no hint that Jephthah did wrong either by making the vow (for which he was rewarded with victory) or in fulfilling it. (A Short Introduction to the Hebrew Bible, p. 112)
It seems to me that the story serves simply to explain the origins of a particular holiday – the four days a year that women in Israel honour Jephthah’s daughter’s virginity (bemoaned because, as a virgin, she has had no children and therefore her death marks the end of Jephthah’s line).
The story also seems to take for granted that human sacrifice is a thing that is done, despite later condemnations of the practice. Abraham and Isaac’s story suggests the same, though in that story the human sacrifice is made unnecessary by replacing the victim with an animal.
That is, of course, if sacrifice is really what is meant here. There are some who argue that the “sacrifice” was that Jephthah’s daughter would be consecrated as a nun, though I don’t know if there is any evidence for virginal/celibate female monastic orders in ancient Palestine. Tim Bulkeley provides an explanation of this argument. Personally, I think it’s a bit of a stretch motivated by a desire to bring this story in line with later theology.
Ephraim at it again
As in Gideon’s story in Judges 8:1, Ephraim is angry that Jephthah fought the Ammonites without them. Unlike Gideon, who had simply attacked, Jephthah claims that he did actually ask for help, but that the Ephraimites had refused to come to Gilead’s aid while they were being harassed. It is because Ephraim hadn’t protected Gilead that Jephthah had had to take care of business himself.
That’s the first we’re hearing of this, of course. Perhaps in the first the Ephraimites are hearing of it too! I suspect that the editor of Jephthah’s story added this detail to justify his later actions.
Because, unlike Gideon who mollified Ephraim, Jephthah just goes ahead and attacks them.
During the attack, the Gileadites guard all the fords on the Jordan, preventing the Ephraimites from escaping. Anyone who attempted to cross the ford would be questioned, asked if they were Ephraimites. If they said no, they were then asked to prove it by saying “Shibboleth” (or “ear of grain”). Since the Ephraimites apparently speak a different dialect, they are unable to pronounce the ‘sh-‘ and instead say “Sibboleth,” betraying their identity. It’s quite a little bit of linguistic detail!
All told, the Gileadites kill 42,000 Ephraimites – or, as Victor Matthews argues, they kill “forty-two eleph of the enemies. Though most translations render this as forty-two “thousand,” an eleph is more likely a designation for a military unit” (Manners & Customs in the Bible, p.59). Either way, quite a high number.
A few more minor judges
Jephthah rules for six years before he dies. He is followed by three more minor judges:
- Ibzan of Bethlehem, who is said to have had thirty sons and thirty daughters, all of whom he married to people outside of his own clan. He was judge for seven years.
- Elon the Zebulunite was judge for ten years.
- Abdon, the son of Hillel the Pirathonite, had forty sons and thirty grandsons who, altogether, rode on seventy asses. He was judge for 8 years.
I don’t know what the significance is of the asses in the record of Abdon and Jair. Does anyone have any ideas?