Judges 11:33

Translation
King James Version
And he smote them from Aroer, even till thou come to Minnith, even twenty cities, and unto the plain of the vineyards, with a very great slaughter. Thus the children of Ammon were subdued before the children of Israel.
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KJV (with Strong's)
And he smote H5221 them from Aroer H6177, even till thou come H935 to Minnith H4511, even twenty H6242 cities H5892, and unto the plain H58 of the vineyards H3754 H64, with a very H3966 great H1419 slaughter H4347. Thus the children H1121 of Ammon H5983 were subdued H3665 before H6440 the children H1121 of Israel H3478.
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Complete Jewish Bible
He killed them from 'Aro'er until you reach Minnit, twenty cities, all the way to Avel-K'ramim; it was a massacre. So the people of 'Amon were defeated before the people of Isra'el.
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Berean Standard Bible
With a great blow he devastated twenty cities from Aroer to the vicinity of Minnith, as far as Abel-keramim. So the Ammonites were subdued before the Israelites.
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American Standard Version
And he smote them from Aroer until thou come to Minnith, even twenty cities, and unto Abel-cheramim, with a very great slaughter. So the children of Ammon were subdued before the children of Israel.
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World English Bible Messianic
He struck them from Aroer until you come to Minnith, even twenty cities, and to Abelcheramim, with a very great slaughter. So the children of Ammon were subdued before the children of Israel.
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Geneva Bible (1599)
And he smote them from Aroer euen till thou come to Minnith, twentie cities, and so foorth to Abel of the vineyardes, with an exceeding great slaughter. Thus the children of Ammon were humbled before the children of Israel.
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Young's Literal Translation
and he smiteth them from Aroer, and unto thy going in to Minnith, twenty cities, and unto the meadow of the vineyards--a very great smiting; and the Bene-Ammon are humbled at the presence of the sons of Israel.
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See also
Ezekiel 27:17Deuteronomy 2:36
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SUMMARY

Judges 11:33 chronicles the comprehensive and geographically sweeping victory of Jephthah and the Israelite forces over the Ammonites. This verse serves as the climactic declaration of a divinely empowered military campaign, detailing the overwhelming defeat inflicted upon the Ammonite forces through a "very great slaughter," leading to their complete subjugation and the long-awaited deliverance of Israel from their persistent oppression.

CONTEXT

  • Literary Context: Judges 11:33 stands as the triumphant culmination of Jephthah's military offensive against the Ammonites. It immediately follows the controversial and tragic vow Jephthah made to the Lord in Judges 11:30-31 and the crucial moment when the Spirit of the Lord came upon him prior to his departure for battle. The preceding narrative, spanning Judges 11:1-28, meticulously lays out Jephthah's marginalized origins, his reluctant call to leadership by the elders of Gilead, and his extensive, yet ultimately futile, diplomatic negotiations with the Ammonite king. Therefore, this decisive victory is presented as the direct fulfillment of God's promise to grant deliverance to Israel, validating Jephthah's role as a judge despite the profound personal cost of his vow, the tragic implications of which are vividly described in the subsequent verses of Judges 11:34-40.
  • Historical & Cultural Context: The era of the Judges (approximately 12th-11th centuries BC) was a turbulent period for Israel, characterized by a recurrent cycle: Israel's apostasy, divine judgment through foreign oppression, the people's cry for help, and God raising up a "judge" (a charismatic military leader) to deliver them. The Ammonites, a Transjordanian people group descended from Lot (Genesis 19:38), were perennial adversaries of Israel, frequently encroaching upon and oppressing Israelite territories east of the Jordan River. Their long-standing claim to Gilead, explicitly stated by their king in Judges 11:13, was historically unfounded, as Jephthah's detailed historical rebuttal demonstrates. The specific geographical markers mentioned—Aroer, Minnith, and the plain of the vineyards—pinpoint the extensive reach of this conflict within the strategically vital Transjordanian region. The description of a "very great slaughter" accurately reflects the brutal and often total nature of ancient Near Eastern warfare, where decisive victories aimed to utterly incapacitate the enemy and prevent future aggression.
  • Key Themes: Judges 11:33 powerfully encapsulates several foundational themes central to the Book of Judges and the broader biblical narrative. Firstly, it underscores the theme of Divine Deliverance, showcasing God's unwavering faithfulness to His covenant people, even in their periods of spiritual decline and idolatry. Despite Israel's eighteen years of oppression by the Ammonites (Judges 10:8), God intervened decisively. Secondly, the Sovereignty of God is profoundly evident, as He is the ultimate source of victory, empowering Jephthah and granting success not based on Israel's merit but on His redemptive purposes. Thirdly, the verse highlights the Consequences of Aggression and Oppression, as the Ammonites face divine judgment for their unprovoked hostility against God's chosen nation. Lastly, it exemplifies the Role of the Judge as a divinely appointed, albeit often flawed, deliverer who brings temporary salvation and respite to Israel, echoing the recurring pattern established in Judges 2:16-19.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Smote (Hebrew, nâkâh', H5221): This verb (H5221) is a primitive root meaning "to strike (lightly or severely, literally or figuratively)." In military contexts, as here, it signifies a decisive blow, a forceful striking down, or a comprehensive defeat. Its use in Judges 11:33 emphasizes the overwhelming force and effectiveness of the Israelite offensive, indicating a devastating and complete rout of the Ammonite forces rather than a mere skirmish. It frequently carries the connotation of a divinely enabled victory.
  • Slaughter (Hebrew, makkâh', H4347): Derived from the same root as nâkâh', this noun (H4347) denotes a "blow," "wound," or "defeat," often specifically a "carnage" or "massacre" in battle. The preceding intensifiers, "very great" (Hebrew, mᵉʼôd_ _gâdôwl'), amplify its meaning, stressing the immense scale of casualties inflicted upon the Ammonites. This signifies their utter destruction as a fighting force, rendering them incapable of further resistance or threat.
  • Subdued (Hebrew, kânaʻ', H3665): This primitive root (H3665) properly means "to bend the knee," and by extension, "to humiliate" or "vanquish." In this context, it signifies that the Ammonites were thoroughly defeated, their power broken, and they were brought into a state of complete submission or subjugation. It implies a lasting cessation of their threat to Israel, marking a decisive and enduring victory that established Israel's dominance in the region.

Verse Breakdown

  • "And he smote them from Aroer, even till thou come to Minnith, [even] twenty cities, and unto the plain of the vineyards, with a very great slaughter.": This clause graphically depicts both the geographical breadth and the intense brutality of Jephthah's victory. "Aroer" was a significant city located on the Arnon River, traditionally marking the southern boundary of Israelite territory in Transjordan. "Minnith" was situated further north, and "the plain of the vineyards" (Abel-Keramim) likely refers to a fertile and economically important region in the vicinity of Minnith. The specific mention of "twenty cities" underscores the widespread nature of the campaign and the thoroughness of the Israelite conquest, indicating that the victory was not confined to a single battle but encompassed a broad territorial sweep. The concluding phrase "with a very great slaughter" emphasizes the overwhelming military superiority of Israel and the devastating casualties inflicted upon the Ammonites, ensuring their complete incapacitation.
  • "Thus the children of Ammon were subdued before the children of Israel.": This concluding clause articulates the ultimate outcome and the profound theological significance of the battle. The Ammonites, who had for years oppressed the Israelites, were now definitively "subdued"—their military might shattered, their will to resist broken, and their threat neutralized. The phrase "before the children of Israel" is significant; it implies that this victory was a direct manifestation of God's power working through His people, validating His promise of deliverance and restoring Israel's security and sovereignty in the region. It is a declaration of God's justice and faithfulness.

Literary Devices

Judges 11:33 employs several literary devices to convey the overwhelming magnitude and decisiveness of the Israelite victory. Hyperbole is evident in the phrase "very great slaughter" and the sweeping geographical description, "from Aroer, even till thou come to Minnith, [even] twenty cities, and unto the plain of the vineyards." This exaggeration serves not to provide a precise count but to underscore the totality and overwhelming nature of the defeat, emphasizing the decisiveness of God's intervention. Metonymy is present in the use of "the children of Ammon" and "the children of Israel," where "children" stands in for the entire nation or people group. This highlights the national scope of the conflict and its resolution, depicting a clash between two peoples rather than merely two armies. Furthermore, the verse functions as a climax within the narrative arc of Jephthah's military campaign, marking the point of ultimate triumph and the fulfillment of God's promised deliverance before the tragic personal consequences of Jephthah's vow are unveiled.

THEOLOGICAL AND THEMATIC CONNECTIONS

Judges 11:33 profoundly illustrates God's active and sovereign involvement in the affairs of His people, fulfilling His covenant promises despite Israel's persistent unfaithfulness. It highlights the recurring biblical theme of divine deliverance, where God, in His mercy, raises up flawed human instruments to bring salvation to His people from their oppressors. This victory is not merely a military triumph but a powerful theological statement about God's righteous justice against those who oppress His chosen nation and His unwavering faithfulness to rescue His own. It serves as a potent reminder that God's power is supreme, capable of turning the tide against seemingly insurmountable odds and bringing about the complete subjugation of His enemies.

REFLECTION AND APPLICATION

Judges 11:33 offers enduring lessons for believers today, reminding us that God remains sovereign over all circumstances, capable of delivering His people from any form of oppression—be it physical, emotional, or spiritual. Just as He empowered Jephthah, a flawed leader with a challenging past, to achieve a decisive victory, God continues to use ordinary people to accomplish extraordinary purposes for His kingdom. This verse encourages us to cultivate a deep trust in God's power to overcome seemingly insurmountable obstacles in our lives. It calls us to recognize that true and lasting victory comes not from our own strength, clever strategies, or perfect obedience, but from God's mighty hand working on our behalf. When we face spiritual battles, personal strongholds, or overwhelming challenges, we can find profound confidence in the God who subdues our enemies and grants us triumph, reminding us that He is eternally faithful to His promises to His people.

Questions for Reflection

  • How does Jephthah's victory, despite his personal flaws and tragic vow, encourage or challenge your understanding of God's willingness to use imperfect people for His purposes?
  • In what specific areas of your life or in the spiritual battles you face do you need to trust God for a "very great slaughter" against oppressive forces or personal strongholds?
  • How does the "subduing" of the Ammonites by God's power relate to Christ's definitive victory over sin, death, and the devil in your own life and for all of humanity?

FAQ

What was the significance of the Ammonites' defeat for Israel?

Answer: The defeat of the Ammonites was profoundly significant for Israel, especially for the tribes east of the Jordan. For eighteen years, the Ammonites had been a persistent source of oppression, particularly against the Israelites residing in Gilead (Judges 10:8). This decisive victory, meticulously described in Judges 11:33, effectively broke their military power, ended their long-standing oppression, and restored Israel's security and control over their divinely allotted land. More than a mere military achievement, it served as a tangible demonstration of God's unwavering faithfulness to His covenant people, delivering them from their enemies and reaffirming His active presence among them, even during a period marked by spiritual decline and national disunity.

Does this verse condone the violence described, or is there a deeper theological message?

Answer: While Judges 11:33 vividly describes a violent military victory, it is crucial to interpret it within its ancient Near Eastern historical context and the broader theological narrative of the Book of Judges. The text is not presenting violence as a universal moral principle to be emulated, but rather reporting a specific historical event where God delivered His people through military means in a particular historical period. The deeper theological message centers on God's justice against those who oppress His covenant people and His faithfulness in delivering His chosen nation from those who seek to destroy them. It highlights God's ultimate sovereignty over nations and His commitment to His promises, even when His people are disobedient. The "slaughter" and "subduing" are presented as the divinely ordained outcome of the Ammonites' aggression against Israel, serving as a testament to God's power and righteous judgment against those who oppose His divine plan.

CHRIST-CENTERED FULFILLMENT

While Judges 11:33 recounts a physical victory over a historical enemy, it powerfully points forward to the ultimate and spiritual triumph achieved by Jesus Christ. Jephthah, as one of Israel's judges, brought temporary deliverance to a specific people in a limited geographical area. This foreshadows the definitive and eternal salvation brought by Christ, who delivers not just a nation but all humanity from the bondage of sin and death. Just as the Ammonites were "subdued" before Israel, so too are the ultimate enemies of humanity—sin, death, and the devil—decisively subdued by Christ. His sacrificial death on the cross and triumphant resurrection constitute the "very great slaughter" of these spiritual foes, rendering them powerless over all who believe in Him (Colossians 2:15). The victory won by Jephthah secured a physical land for Israel; the victory won by Christ secures an eternal inheritance and spiritual freedom for all who are "in Christ" (Ephesians 1:3-14). He is the true and perfect deliverer, the ultimate "Lamb of God, who takes away the sin of the world!" (John 1:29). Ultimately, He is the King who will reign until He has put all His enemies under His feet, bringing about a final and complete subjugation of all opposing forces (1 Corinthians 15:25).

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Commentary on Judges 11 verses 29–40

I. II. Main points1. 2. Sub-points(1.) (2.) Details

We have here Jephthah triumphing in a glorious victory, but, as an alloy to his joy, troubled and distressed by an unadvised vow.

I. Jephthah's victory was clear, and shines very brightly, both to his honour and to the honour of God, his in pleading and God's in owning a righteous cause. 1. God gave him an excellent spirit, and he improved it bravely, Jdg 11:29. When it appeared by the people's unanimous choice of him for their leader that he had so clear a call to engage, and by the obstinate deafness of the king of Ammon to the proposals of accommodation that he had so just a cause to engage in, then the Spirit of the Lord came upon him, and very much advanced his natural faculties, enduing him with power from on high, and making him more bold and more wise than ever he had been, and more fired with a holy zeal against the enemies of his people. Hereby God confirmed him in his office, and assured him of success in his undertaking. Thus animated, he loses no time, but with an undaunted resolution takes the field. Particular notice is taken of the way by which he advanced towards the enemy's camp, probably because the choice of it was an instance of that extraordinary discretion with which the Spirit of the Lord had furnished him; for those who sincerely walk after the Spirit shall be led forth the right way. 2. God gave him eminent success, and he bravely improved that too (Jdg 11:32): The Lord delivered the Ammonites into his hand, and so gave judgment upon the appeal in favour of the righteous cause, and made those feel the force of war that would not yield to the force of reason; for he sits in the throne, judging right. Jephthah lost not the advantages given him, but pursued and completed his victory. Having routed their forces in the field, he pursued them to their cities, where he put to the sword all he found in arms, so as utterly to disable them from giving Israel any molestation, Jdg 11:33. But it does not appear that he utterly destroyed the people, as Joshua had destroyed the devoted nations, nor that he offered to make himself master of the country, though their pretensions to the land of Israel might have given him colour to do so: only he took care that they should be effectually subdued. Though others' attempting wrong to us will justify us in the defence of our own right, yet it will not authorize us to do them wrong.

II. Jephthah's vow is dark, and much in the clouds. When he was going out from his own house upon this hazardous undertaking, in prayer to God for his presence with him he makes a secret but solemn vow or religious promise to God, that, if God would graciously bring him back a conqueror, whosoever or whatsoever should first come out of his house to meet him it should be devoted to God, and offered up for a burnt-offering. At his return, tidings of his victory coming home before him, his own and only daughter meets him with the seasonable expressions of joy. This puts him into a great confusion; but there was no remedy: after she had taken some time to lament her own infelicity, she cheerfully submitted to the performance of his vow. Now,

1.There are several good lessons to be learnt out of this story. (1.) That there may be remainders of distrust and doubting even in the hearts of true and great believers. Jephthah had reason enough to be confident of success, especially when he found the Spirit of the Lord come upon him, and yet, now that it comes to the settling, he seems to hesitate (v. 30): If thou wilt without fail deliver them into my hand, then I will do so and so. And perhaps the snare into which his vow brought him was designed to correct the weakness of his faith, and a fond conceit he had that he could not promise himself a victory unless he proffered something considerable to be given to God in lieu of it. (2.) That yet it is very good, when we are in the pursuit or expectation of any mercy, to make vows to God of some instance of acceptable service to him, not as a purchase of the favour we desire, but as an expression of our gratitude to him and the deep sense we have of our obligations to render according to the benefit done to us. The matter of such a singular vow (Lev 27:2) must be something that has a plain and direct tendency either to the advancement of God's glory, and the interests of his kingdom among men, or to the furtherance of ourselves in his service, and in that which is antecedently our duty. (3.) That we have great need to be very cautious and well advised in the making of such vows, lest, by indulging a present emotion even of pious zeal, we entangle our own consciences, involve ourselves in perplexities, and are forced at last to say before the angel that it was an error, Ecc 5:2-6. It is a snare to a man hastily to devour that which is holy, without due consideration quid valeant humeri, quid ferre recusent - what we are able or unable to effect, and without inserting the needful provisos and limitations which might prevent the entanglement, and then after vows to make the enquiry which should have been made before, Pro 20:25. Let Jephthah's harm be our warning in this matter. See Deu 23:22. (4.) That what we have solemnly vowed to God we must conscientiously perform, if it be possible and lawful, though it be ever so difficult and grievous to us. Jephthah's sense of the powerful obligation of his vow must always be ours (Jdg 11:35): "I have opened my mouth unto the Lord in a solemn vow, and I cannot go back," that is, "I cannot recall the vow myself, it is too late, nor can any power on earth dispense with it, or give me up my bond." The thing was my own, and in my own power (Act 5:4), but now it is not. Vow and pay, Psa 76:11. We deceive ourselves if we think to mock God. If we apply this to the consent we have solemnly given, in our sacramental vows, to the covenant of grace made with poor sinners in Christ, what a powerful argument will it be against the sins we have by those vows bound ourselves out from, what a strong inducement to the duties we have hereby bound ourselves up to, and what a ready answer to every temptation! "I have opened my mouth to the Lord, and I cannot go back; I must therefore go forward. I have sworn, and I must, I will, perform it. Let me not dare to play fast and loose with God." (5.) That it well becomes children obediently and cheerfully to submit to their parents in the Lord, and particularly to comply with their pious resolutions for the honour of God and the keeping up of religion in their families, though they be harsh and severe, as the Rechabites, who for many generations religiously observed the commands of Jonadab their father in forbearing wine, and Jephthah's daughter here, who, for the satisfying of her father's conscience, and for the honour of God and her country, yielded herself as one devoted (Jdg 11:36): "Do to me according to that which hath proceeded out of thy mouth; I know I am dear to thee, but am well content that God should be dearer." The father might disallow any vow made by the daughter (Num 30:5), but the daughter could not disallow or disannul, no, not such a vow as this, made by the father. This magnifies the law of the fifth commandment. (6.) That our friends' grievances should be our griefs. Where she went to bewail her hard fate the virgins, her companions, joined with her in her lamentations, Jdg 11:38. With those of her own sex and age she used to associate, who no doubt, now that her father had on a sudden grown so great, expected, shortly after his return, to dance at her wedding, but were heavily disappointed when they were called to retire to the mountains with her and share in her griefs. Those are unworthy the name of friends that will only rejoice with us, and not weep with us. (7.) That heroic zeal for the honour of God and Israel, though alloyed with infirmity and indiscretion, is worthy to be had in perpetual remembrance. It well became the daughters of Israel by an annual solemnity to preserve the honourable memory of Jephthah's daughter, who made light even of her own life like a noble heroine, when God had taken vengeance on Israel's enemies, Jdg 11:36. Such a rare instance of one that preferred the public interest before life itself was never to be forgotten. Her sex forbade her to follow to the war, and so to expose her life in battle, in lieu of which she hazards it much more (and perhaps apprehended that she did so, having some intimation of his vow, and did it designedly; for he tells her, Jdg 11:35, Thou hast brought me very low) to grace his triumphs. So transported was she with the victory as a common benefit that she was willing to be herself offered up as a thank-offering for it, and would think her life well bestowed when laid down on so great an occasion. She thinks it an honour to die, not as a sacrifice of atonement for the people's sins (that honour was reserved for Christ only), but as a sacrifice of acknowledgment for the people's mercies. (8.) From Jephthah's concern on this occasion, we must learn not to think it strange if the day of our triumphs in this world prove upon some account or other the day of our griefs, and therefore must always rejoice with trembling; we hope for a day of triumph hereafter which will have no alloy.

2.Yet there are some difficult questions that do arise upon this story which have very much employed the pens of learned men. I will say but little respecting them, because Mr. Poole has discussed them very fully in his English annotations.

(1.)It is hard to say what Jephthah did to his daughter in performance of his vow. [1.] Some think he only shut her up for a nun, and that it being unlawful, according to one part of his vow (for they make it disjunctive), to offer her up for a burnt-offering, he thus, according to the other part, engaged her to be the Lord's, that is, totally to sequester herself from all the affairs of this life, and consequently from marriage, and to employ herself wholly in the acts of devotion all her days. That which countenances this opinion is that she is said to bewail her virginity (Jdg 11:37, Jdg 11:38) and that she knew no man, Jdg 11:39. But, if he sacrificed her, it was proper enough for her to bewail, not her death, because that was intended to be for the honour of God, and she would undergo it cheerfully, but that unhappy circumstance of it which made it more grievous to her than any other, because she was her father's only child, in whom he hoped his name and family would be built up, that she was unmarried, and so left no issue to inherit her father's honour and estate; therefore it is particularly taken notice of (Jdg 11:34) that besides her he had neither son nor daughter. But that which makes me think Jephthah did not go about thus to satisfy his vow, or evade it rather, is that we do not find any law, usage, or custom, in all the Old Testament, which does in the least intimate that a single life was any branch or article of religion, or that any person, man or woman, was looked upon as the more holy, more the Lord's, or devoted to him, for living unmarried: it was no part of the law either of the priests or of the Nazarites. Deborah and Huldah, both prophetesses, are both of them particularly recorded to have been married women. Besides, had she only been confined to a single life, she needed not to have desired these two months to bewail it in: she had her whole life before her to do that, if she saw cause. Nor needed she to take such a sad leave of her companions; for those that are of that opinion understand what is said in Jdg 11:40 of their coming to talk with her, as our margin reads it, four days in a year. Therefore, [2.] It seems more probable that he offered her up for a sacrifice, according to the letter of his vow, misunderstanding that law which spoke of persons devoted by the curse of God as if it were to be applied to such as were devoted by men's vows (Lev 27:29, None devoted shall be redeemed, but shall surely be put to death), and wanting to be better informed of the power the law gave him in this case to redeem her. Abraham's attempt to offer up Isaac perhaps encouraged him, and made him think, if God would not accept this sacrifice which he had vowed, he would send an angel to stay his hand, as he did Abraham's. If she came out designedly to be made a sacrifice, as who knows but she might? perhaps he thought that would make the case the plainer. Volenti non sit injuria - No injury is done to a person by that to which he himself consents. He imagined, it may be, that where there was neither anger nor malice there was no murder, and that his good intention would sanctify this bad action; and, since he had made such a vow, he thought better to kill his daughter than break his vow, and let Providence bear the blame, that brought her forth to meet him.

(2.)But, supposing that Jephthah did sacrifice his daughter, the question is whether he did well. [1.] Some justify him in it, and think he did well, and as became one that preferred the honour of God before that which was dearest to him in this world. He is mentioned among the eminent believers who by faith did great things, Heb 11:32. And this was one of the great things he did. It was done deliberately, and upon two months' consideration and consultation. He is never blamed for it by any inspired writer. Though it highly exalts the paternal authority, yet it cannot justify any in doing the like. He was an extraordinary person. The Spirit of the Lord came upon him. Many circumstances, now unknown to us, might make this altogether extraordinary, and justify it, yet not so as that it might justify the like. Some learned men have made this sacrifice a figure of Christ the great sacrifice: he was of unspotted purity and innocency, as she a chaste virgin; he was devoted to death by his Father, and so made a curse, or an anathema, for us; he submitted himself, as she did, to his Father's will: Not as I will, but as thou wilt. But, [2.] Most condemn Jephthah; he did ill to make so rash a vow, and worse to perform it. He could not be bound by his vow to that which God had forbidden by the letter of the sixth commandment: Thou shalt not kill. God had forbidden human sacrifices, so that it was (says Dr. Lightfoot) in effect a sacrifice to Moloch. And, probably, the reason why it is left dubious by the inspired penman whether he sacrificed her or no was that those who did afterwards offer their children might not take any encouragement from this instance. Concerning this and some other such passages in the sacred story, which learned men are in the dark, divided, and in doubt about, we need not much perplex ourselves; what is necessary to our salvation, thanks be to God, is plain enough.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 29–40. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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