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Judges 11

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1 There was a chieftain, the Gileadite Jephthah, born to Gilead of a harlot.

2 Gilead's wife had also borne him sons, and on growing up the sons of the wife had driven Jephthah away, saying to him, "You shall inherit nothing in our family, for you are the son of another woman."

3 So Jephthah had fled from his brothers and had taken up residence in the land of Tob. A rabble had joined company with him, and went out with him on raids.

4 Some time later, the Ammonites warred on Israel.

5 When this occurred the elders of Gilead went to bring Jephthah from the land of Tob.

6 "Come," they said to Jephthah, "be our commander that we may be able to fight the Ammonites."

7 "Are you not the ones who hated me and drove me from my father's house?" Jephthah replied to the elders of Gilead. "Why do you come to me now, when you are in distress?"

8 The elders of Gilead said to Jephthah, "In any case, we have now come back to you; if you go with us to fight against the Ammonites, you shall be the leader of all of us who dwell in Gilead."

9 Jephthah answered the elders of Gilead, "If you bring me back to fight against the Ammonites and the LORD delivers them up to me, I shall be your leader."

10 The elders of Gilead said to Jephthah, "The LORD is witness between us that we will do as you say."

11 So Jephthah went with the elders of Gilead, and the people made him their leader and commander. In Mizpah, Jephthah settled all his affairs before the LORD.

12 Then he sent messengers to the king of the Ammonites to say, "What have you against me that you come to fight with me in my land?"

13 He answered the messengers of Jephthah, "Israel took away my land from the Arnon to the Jabbok and the Jordan when they came up from Egypt. Now restore the same peaceably."

14 Again Jephthah sent messengers to the king of the Ammonites,

15 saying to him, "This is what Jephthah says: Israel did not take the land of Moab or the land of the Ammonites.

16 For when they came up from Egypt, Israel went through the desert to the Red Sea and came to Kadesh.

17 Israel then sent messengers to the king of Edom saying, 'Let me pass through your land.' But the king of Edom did not give consent. They also sent to the king of Moab, but he too was unwilling. So Israel remained in Kadesh.

18 Then they went through the desert, and bypassing the land of Edom and the land of Moab, went east of the land of Moab and encamped across the Arnon. Thus they did not go through the territory of Moab, for the Arnon is the boundary of Moab.

19 Then Israel sent messengers to Sihon, king of the Amorites, king of Heshbon. Israel said to him, 'Let me pass through your land to my own place.'

20 But Sihon refused to let Israel pass through his territory. On the contrary, he gathered all his soldiers, who encamped at Jahaz and fought Israel.

21 But the LORD, the God of Israel, delivered Sihon and all his men into the power of Israel, who defeated them and occupied all the land of the Amorites dwelling in that region,

22 the whole territory from the Arnon to the Jabbok, from the desert to the Jordan.

23 If now the LORD, the God of Israel, has cleared the Amorites out of the way of his people, are you to dislodge Israel?

24 Should you not possess that which your god Chemosh gave you to possess, and should we not possess all that the LORD, our God, has cleared out for us?

25 Again, are you any better than Balak, son of Zippor, king of Moab? Did he ever quarrel with Israel, or did he war against them

26 when Israel occupied Heshbon and its villages, Aroer and its villages, and all the cities on the banks of the Arnon? Three hundred years have passed; why did you not recover them during that time?

27 I have not sinned against you, but you wrong me by warring against me. Let the LORD, who is judge, decide this day between the Israelites and the Ammonites!"

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

29 The spirit of the LORD came upon Jephthah. He passed through Gilead and Manasseh, and through Mizpah-Gilead as well, and from there he went on to the Ammonites.

30 Jephthah made a vow to the LORD. "If you deliver the Ammonites into my power," he said,

31 "whoever comes out of the doors of my house to meet me when I return in triumph from the Ammonites shall belong to the LORD. I shall offer him up as a holocaust."

32 Jephthah then went on to the Ammonites to fight against them, and the LORD delivered them into his power,

33 so that he inflicted a severe defeat on them, from Aroer to the approach of Minnith (twenty cities in all) and as far as Abel-keramin. Thus were the Ammonites brought into subjection by the Israelites.

34 When Jephthah returned to his house in Mizpah, it was his daughter who came forth, playing the tambourines and dancing. She was an only child: he had neither son nor daughter besides her.

35 When he saw her, he rent his garments and said, "Alas, daughter, you have struck me down and brought calamity upon me. For I have made a vow to the LORD and I cannot retract."

36 "Father," she replied, "you have made a vow to the LORD. Do with me as you have vowed, because the LORD has wrought vengeance for you on your enemies the Ammonites."

37 Then she said to her father, "Let me have this favor. Spare me for two months, that I may go off down the mountains to mourn my virginity with my companions."

38 "Go," he replied, and sent her away for two months. So she departed with her companions and mourned her virginity on the mountains.

39 At the end of the two months she returned to her father, who did to her as he had vowed. She had not been intimate with man. It then became a custom in Israel

40 for Israelite women to go yearly to mourn the daughter of Jephthah the Gileadite for four days of the year.

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The New American Standard Updated Version (NASU)

The New American Standard Updated Version (NASU) is a highly respected English translation of the Bible known for its rigorous adherence to the original languages of Scripture. First published in 1995 by the Lockman Foundation, the NASU is an update of the New American Standard Bible (NASB), which was originally completed in 1971. The NASU seeks to improve upon the NASB by enhancing readability and modernizing the language while maintaining the translation’s reputation for being one of the most literal translations available. This makes the NASU a preferred choice for serious Bible study, preaching, and teaching.

A key feature of the NASU is its commitment to formal equivalence, or a word-for-word translation philosophy. The translators aimed to produce a text that is as close as possible to the original Hebrew, Aramaic, and Greek manuscripts. This approach ensures that the NASU captures the precise meaning and structure of the original texts, providing readers with a highly accurate and reliable representation of the Scriptures. The use of formal equivalence makes the NASU particularly valuable for those who desire a deep and detailed understanding of the Bible, including scholars, theologians, and students of the Word.

In updating the NASB, the NASU made several important changes to improve clarity and readability. While maintaining the accuracy and literalness of the translation, the NASU incorporates modern English expressions and smoother sentence structures. This makes the text more accessible to contemporary readers without compromising the precision that the NASB is known for. The NASU also includes updated cross-references and footnotes, which provide additional context and insights, further aiding in the study and understanding of the biblical text.

Despite its many strengths, the NASU has faced some criticism. Some readers and scholars argue that the translation’s emphasis on literalness can sometimes result in a text that feels stiff or less fluid than more dynamic translations. Additionally, while the NASU’s updated language makes it more accessible, some feel that it could go further in adapting to contemporary usage without losing its accuracy. Nevertheless, the New American Standard Updated Version remains a highly esteemed translation, valued for its fidelity to the original texts and its usefulness for in-depth study and precise interpretation of the Bible.