1
Judges 11:1
英語原文
The history of Jephthah appears to be an independent history inserted by the compiler of the Book of Judges. Jdg 11:4-5 introduce the Ammonite war without any apparent reference to Judges 10:17-18.
A genealogy of Manasseh 1 Chronicles 7:14-17 gives the families which sprang from Gilead, and among them mention is made of an "Aramitess" concubine as the mother of one family. Jephthah, the son of Gilead by a strange woman, fled, after his father's death, to the land of Tob Judges 11:3, presumably the land of his maternal ancestors (compare Judges 9:1) and an "Aramean" settlement (2 Samuel 10:6, 2 Samuel 10:8; 1 Macc. 5:13). It is difficult to conceive that Jephthah was literally the son of Gilead, if Gilead was the son of Machir, the son of Manasseh. Possibly "Gilead" here denotes the heir of Gilead, the head of the family, whose individual name has not been preserved, nor the time when he lived.
3
Judges 11:3
トブの地 - ギルアデの北、ダマスコに向かう方角にある。エフタが進んで追いはぎの生活に身を投じたその気安さは、彼が生きた不安定な時代を生き生きと描き出している。
英語原文
The land of Tob - To the north of Gilead, toward Damascus. The readiness with which Jephthah took to the freebooter's life gives us a lively picture of the unsettled times in which he lived.
7
Judges 11:7
これは Judges 11:2-3 により広い意味を与え、エフタの「兄弟たち」が彼の同族の部族民を含むことを示している。
英語原文
This gives a wider signification to Judges 11:2-3, and shows that Jephthah's "brethren" include his fellow tribesmen.
9
Judges 11:9
エフタは、自分の栄達を国を救う条件とした。彼の出生の事情と、異邦の地での長い滞在は、最高の人格形成にはほとんど好ましくなかった。それでも彼は、信仰ある者たちの中にその記録を持つ(Hebrews 11:32)。
英語原文
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 Hebrews 11:32.
11
Judges 11:11
エフタはミツパで主の前にそのすべての言葉を述べた - この句は、幕屋あるいは箱、またはウリムとトンミムを持った大祭司の臨在を示す(Judges 20:26; Judges 21:2; Joshua 18:8; 1 Samuel 21:7)。大祭司はエポデを、おそらくは箱も携えて、エフタのもとに臨んだ(ここでは Judges 20:18 を参照)。イスラエル全体を自分の支配の下に統一しようとするエフタの主張の痕跡は Judges 12:2 に見られ、アンモン人の王への彼のメッセージ全体に息づいている。Judges 11:12、Judges 11:15、Judges 11:23、Judges 11:27 を参照。
英語原文
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 Judges 20:26; Judges 21:2; Joshua 18:8; 1 Samuel 21:7. The high priest waited upon Jephthah with the ephod, and possibly the ark, at his own house (see Judges 20:18 here). A trace of Jephthah's claim to unite all Israel under his dominion is found in Judges 12:2, and breathes through his whole message to the king of the Ammonites. See Judges 11:12, Judges 11:15, Judges 11:23, Judges 11:27.
13
Judges 11:13
アルノンからヤボクまで - 南をアルノン、北をヤボク、西をヨルダン、東を荒野によって境を定められた地は、昔はシホンの王国であったが、そのときはルベンとガドの領土であった。
英語原文
From Arnon even unto Jabbok ... - The land bounded by the Arnon on the south, by the Jabbok on the north, by the Jordan on the west, and by the wilderness on the east was, of old, the kingdom of Sihon, but then the territory of Reuben and Gad.
15
Judges 11:15
欄外参照を参照せよ。律法の写しを納めた箱(Deuteronomy 31:26)がミツパにあったとすれば、エフタの律法についての正確な知識が説明される。また、彼のメッセージが民数記と申命記と正確に一致していることは、「彼は主の前にそのすべての言葉を述べた」(Judges 11:11)という表現にさらなる力を与えるであろう。
英語原文
Consult the marginal references. If the ark with the copy of the Law Deuteronomy 31:26 was at Mizpeh, it would account for Jephthah's accurate knowledge of it; and this exact agreement of his message with Numbers and Deuteronomy would give additional force to the expression, "he uttered all his words before the Lord" Judges 11:11.
17
Judges 11:17
モアブに遣わされたこの使節については、モーセ五経には言及がない。
英語原文
No mention is made of this embassy to Moab in the Pentateuch.
19
Judges 11:19
わたしの場所へ - この表現は、イスラエルのヨルダン川東側の領有地が、厳密な意味でのカナンの地には含まれていなかったことを示唆している。
英語原文
Into my place - This expression implies that the trans-Jordanic possessions of Israel were not included in the land of Canaan properly speaking.
21
Judges 11:21
「イスラエルの神」という称号は、ここ、そして Judges 11:23 において特別な強調を持つ。異邦人とその神々に関わる出来事を語る物語の中に現れているからである。
英語原文
The title "God of Israel" has a special emphasis here, and in Judges 11:23. in a narrative of transactions relating to the pagan and their gods.
24
Judges 11:24
ケモシュはモアブ人の民族的神であった(欄外の参照聖句を見よ)。そして問題の領土は、エモリ人が「ケモシュの民」から奪う前にはモアブの領土であったので、ここでアモン人の神であるモレクあるいはミルコムではなくケモシュに言及されている理由が、これによって説明されうる。おそらく、このときのアモン人の子らの王は、モアブ人であった可能性もある。
英語原文
Chemosh was the national god of the Moabites (see the marginal references); and as the territory in question was Moabitish territory before the Amorites took it from "the people of Chemosh," this may account for the mention of Chemosh here rather than of Moloch, or Milcom, the god of the Ammonites. Possibly the king of the children of Ammon at this time may have been a Moabite.
25
Judges 11:25
エフタはもう一つの歴史的論証を進める。モアブの王バラクは、シホンの王国の所有をめぐってイスラエルと争ったことは決してなかった。
英語原文
Jephthah advances another historical argument. Balak, the king of Moab, never disputed the possession of Sihon's kingdom with Israel.
29
翻訳準備中 · 英語原文Judges 11:29
Then the Spirit of the Lord ... - This was the sanctification of Jephthah for his office of Judge and savior of God's people Israel. Compare Judges 6:34; Judges 13:25. The declaration is one of the distinctive marks which stamp this history as a divine history.
The geography is rather obscure, but the sense seems to be that Jephthah first raised all the inhabitants of Mount Gilead; then he crossed the Jabbok into Manasseh, and raised them; then he returned at the head of his new forces to his own camp at Mizpeh to join the troops he had left there; and thence at the head of the whole army marched against the Ammonites, who occupied the southern parts of Gilead.
31
翻訳準備中 · 英語原文Judges 11:31
The words of this verse prove conclusively that Jephthah intended his vow to apply to human beings, not animals: for only one of his household could be expected to come forth from the door of his house to meet him. They also preclude any other meaning than that Jephthah contemplated a human sacrifice. This need not, however, surprise us, when we recollect his Syrian birth and long residence in a Syrian city, where such fierce rites were probably common. The Syrians and Phoenicians were conspicuous among the ancient pagan nations for human sacrifices, and the transfer, under such circumstances, to Yahweh of the rites with which the false gods were honored, is just what one might expect. The circumstance of the Spirit of the Lord coming on Jephthah Judges 11:29 is no difficulty; as it by no means follows that because the Spirit of God endued him with supernatural valor and energy for vanquishing the Ammonites, He therefore also endued him with spiritual knowledge and wisdom. The Spirit of the Lord came upon Gideon, but that did not prevent his erring in the matter of the ephod Judges 8:27. Compare 1 Corinthians 12:4-11; Galatians 2:11-14.
33
翻訳準備中 · 英語原文Judges 11:33
As in the conflicts with the Moabites, Canaanites, and Midianites Judges 3; 4; 7, the battle was on Israelite territory, in self-defense, not in aggressive warfare.
The plain of the vineyards - Rather, "Abel-Ceramim" (compare Abel-Meholah), identified with an "Abel" situated among vineyards, 7 miles from Robbah. "Minnith" is "Maanith," 4 miles from Heshbon, on the road to Rab-bah.
34
翻訳準備中 · 英語原文Judges 11:34
His daughter came out to meet him - The precise phrase of his vow Judges 11:31. She was his "only child," a term of special endearment (see Jeremiah 6:26; Zechariah 12:10). The same word is used of Isaac Genesis 22:2, Genesis 22:12, Genesis 22:16.
35
翻訳準備中 · 英語原文Judges 11:35
Jephthah was right in not being deterred from keeping his vow by the loss and sorrow to himself (compare the marginal references), just as Abraham was right in not withholding his son, his only son, from God, when commanded to offer him up as a burnt-offering. But Jephthah was wholly wrong in that conception of the character of God which led to his making the rash vow. And he would have done right not to slay his child, though the guilt of making and of breaking such a vow would have remained. Josephus well characterizes the sacrifice as "neither sanctioned by the Mosaic law, nor acceptable to God."
36
翻訳準備中 · 英語原文Judges 11:36
The touching submission of Jephthah's daughter to an inevitable fate shows how deeply-rooted at that time was the pagan notion of the propriety of human sacrifice.
37
翻訳準備中 · 英語原文Judges 11:37
Bewail my virginity - To become a wife and a mother was the end of existence to an Israelite maiden. The premature death of Jephthah's daughter was about to frustrate this end.
40
翻訳準備中 · 英語原文Judges 11:40
There is no allusion extant elsewhere to this annual lamentation of the untimely fate of Jephthah's daughter. But the poetical turn of the narrative suggests that it may be taken from some ancient song (compare the marginal note 4).
エフタの歴史は、士師記の編集者によって挿入された独立した歴史であるように見える。Judges 11:4-5 は、Judges 10:17-18 への明らかな言及なしに、アンモンとの戦争を導入している。
マナセの系図(1 Chronicles 7:14-17)は、ギルアデから生じた諸家族を記しており、その中で、一人の家族の母として「アラムの女」そばめへの言及がある。異国の女を母とするギルアデの子エフタは、父の死後、トブの地(Judges 11:3)へ逃げた。そこはおそらく母方の先祖たちの地であり(Judges 9:1 と比較せよ)、「アラム人」の定住地であった(2 Samuel 10:6、2 Samuel 10:8; 1 Macc. 5:13)。ギルアデがマナセの子マキルの子であったとすれば、エフタが文字どおりギルアデの子であったと考えることは困難である。おそらくここの「ギルアデ」は、ギルアデの相続者すなわちその家族のかしらを指し、その個人の名前も、生きた時代も保存されていないのであろう。