Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Judges Capitolo 21 22 Keil & Delitzsch Commentary on the Old Testament
JDG 21:22
Judges Capitolo 21 23 Keil & Delitzsch Commentary on the Old Testament
JDG 21:23
The Benjaminites adopted this advice. They took to themselves wives according to their number, i.e., two hundred (according to Judges 21:12, compared with Judges 20:47), whom they caught from the dancing daughters of Shiloh, and returned with them into their inheritance, where they rebuilt the towns that had been reduced to ashes, and dwelt therein.
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“ And when the fathers or brethren of the virgins carried off, come to us to chide with us, we (the elders) will say to them (in your name), Present them to us ( אותם as in Judges 21:12); for we did not receive every one his wife through the war (with Jabesh); for ye have not given them to them; how would ye be guilty.” The words “Present them to us,” etc., are to be understood as spoken in the name of the Benjaminites, who were accused of the raid, to the relatives of the virgins who brought the complaint. This explains the use of the pronoun in the first person in חנּוּנוּ and לקחנוּ , which must not be altered therefore into the third person.
(Note: One circumstance which is decisive against this alteration of the text, is, that the Seventy had the Masoretic text before them, and founded their translation upon it ( ἐλεήσατε ἡμῖν αυτάς, ὅτι οὐκ ἐλάβομεν ἀνὴρ γυναῖκα αὐτοῦ ἐν τῷ πολέμῳ ). The different rendering of Jerome given in the Vulgate - miseremini eorum! non enim rapuerunt eas jure bellantium atque victorum - is nothing but an unfortunate and unsuccessful attempt to get rid of the difficulties connected with the readings in the text.)
The two clauses commencing with כּי are co-ordinate, and contain two points serving to enforce the request, “Present them,” etc. The first is pleaded in the name of the Benjaminites; the second is adduced, as a general ground on the part of the elders of the congregation, to pacify the fathers and brothers making the complaint, on account of the oath which the Israelites had taken, that none of them would give their daughters as wives to the Benjaminites. The meaning is the following: Ye may have your daughters with the Benjaminites who have taken them by force, for ye have not given them voluntarily, so as to have broken your oath by so doing. In the last clause כּעת has an unusual meaning: “at the time” (or now), i.e., in that case, ye would have been guilty, viz., if ye had given them voluntarily.
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