Jefta

Jephthah (mai suna /ˈdʒɛfθə/; Ibrananci: , *Yīftāḥ*) ya bayyana a cikin Littafin Alƙalai a matsayin alƙali wanda ya jagoranci Isra'ila na tsawon shekaru shida (Alƙalai 12:7). A cewar Alƙalai, ya zauna a Giya'id. An kuma ba da sunan mahaifinsa a matsayin Gilead, kuma, kamar yadda aka bayyana mahaifiyarsa a matsayin karuwa, wannan na iya nuna cewa mahaifinsa na iya kasancewa kowane mutum na wannan yankin. Jefta ta jagoranci Isra'ilawa a yaƙi da Amoni kuma, don musayar cinye Amoniyawa, ta yi alkawarin yin hadaya da duk abin da zai fito daga ƙofar gidansa da farko. Lokacin da 'yarsa ta farko da ta fito daga gidan, nan da nan ya yi hadaya da alkawarin, wanda ya tilasta masa ya miƙa 'yarsa ga Allah. Jefta ta cika alkawarinsa.

A al'ada, Jephthah yana cikin Manyan alƙalai saboda tsawon labarin Littafi Mai-Tsarki da ke magana game da shi, amma labarinsa yana da siffofi tare da na ƙananan alƙalai, kamar gajeren lokacinsa - shekaru shida kawai - a ofis.

## Labari

Labarin Jefta yana cikin Littafin Alƙalai, surori 11-12. Isra'ilawa "sake yi abin da ya kasance mugunta a gaban Ubangiji ... sun bar Ubangiji kuma ba su bauta masa ba. Don haka an kunna fushin Ubangiji a kan Isra'ila, kuma ya sayar da su a hannun Filistiyawa da hannun Ammonawa ...".

Jefta, tun da yake an haife shi ba bisa ka'ida ba, 'yan uwansa ne suka kore shi kuma ya koma gidansa a Tob, gabashin Gilead. "Outlaws sun tattara a kusa da Jefta kuma sun tafi kai hari tare da shi. "  Tsofaffin Gilead sun nemi ya zama shugabansu a yakin da aka yi da Ammonawa, amma ya tsaya don matsayi na dindindin da kuma mafi girma, kuma dattawa sun yarda cewa, idan Jefta ta yi nasara wajen kayar da Ammona, zai zama shugabinsu na dindada. A madadin Isra'ila gaba ɗaya kuma bisa ga ikon Allah Alƙali, Jefta ta kalubalanci Ammonawa. Jefta ta yi rantsuwa:

Jephthah mai nasara ya sadu da shi a lokacin da ya dawo da ɗansa guda ɗaya, 'yar. Jefta ta fashe tufafinsa ta yi ihu, "Alas, 'yata! Ka kawo ni ƙasa sosai!" amma alkawarinsa ya ɗaure shi: "Na buɗe bakina ga Ubangiji, kuma ba zan iya karɓar alkawarina ba". Yarinyar ta nemi alherin watanni biyu, "...don in iya hawa da sauka a kan duwatsu in yi kuka don budurwa". Don haka Jefta "ya yi da ita bisa ga alkawarinsa da ya yi". Labarin ya ƙare ta hanyar ba da labarin yadda "ya'yan Isra'ila suka tafi shekara-shekara don yin kuka ga 'yar Jefta, Gileyadi, kwana huɗu a cikin shekara".

Daga baya, an tilasta Yefta ya yi yaƙi da Afirumawa, waɗanda suka ki taimaka masa a gwagwarmayarsa da Ammonawa. Ana tunawa da labarin ne saboda kisan da aka yi wa 'yan gudun hijirar Afrilu wadanda aka gano ta hanyar yarensu; sun ce kalmar Ibrananci *shibboleth* a matsayin sibboleth. "A wannan lokacin 42,000 na Afra'imita sun fadi" (Alƙalai 12:5-6).

An ambaci Yefta sau ɗaya a cikin Wasikar zuwa Ibraniyawa 11:32.

## Bayani

### Hadayar 'yar
Hadayar Jefta ta 'yarsa ta yi da bambanci sosai da Binding na Ishaku a cikin Littafin Farawa, inda Ibrahim ke gab da yin hadaya da Allah ya umarce shi na ɗansa, lokacin da mala'ikan Allah kai tsaye ya shiga tsakani kuma ya dakatar da hadaya.

Wasu marubutan sun lura cewa Isra'ilawa na lokacin sun yi watsi da Dokar Musa, wanda ya haramta hadayar mutum; kuma akwai wasu misalai da yawa na alkawuran gaggawa, wasu tare da irin wannan mummunan sakamako (misali 2 Sama'ila 21:6-9).  David Janzen ya yi jayayya cewa labarin wani bangare ne na hoton Deuteronomist na lalacewar ɗabi'a ta hanyar karɓar ayyukan da ba na Isra'ila ba kamar hadayar yara. Solomon Landers ya yi imanin cewa rashin hukunci a bayyane yana nuna cewa hadayar ba ta dace da Allah ba, duk da gaskiyar cewa hadayar duk da haka ta faru.

Littafin Pseudo-Philo's *Liber Antiquitatum Biblicarum* ya ba da suna ga 'yar Jephthah, Seila. An bayyana halin ta kuma an jaddada shi;  "marubucin ya yi iya ƙoƙarinsa don sanya wannan mace a matakin ɗaya da ubanni, a wannan yanayin musamman Ishaku. "  Yahaya Chrysostom ya riƙe cewa Allah ya ba Jephthah damar kashe 'yarsa don hana yin irin wannan alkawuran gaggawa a nan gaba kuma don wannan dalili ne cewa kuka na shekara-shekara na taron ya faru a matsayin tunatarwa akai-akai. Ambrose ya ambaci labarin a matsayin misali na yadda yake "wani lokacin ya saba wa aikin cika alkawari, ko kiyaye rantsuwa".
 
Ɗaya daga cikin midrash yana nuna Yiftach (Jephthah) a matsayin mutum mai hukunci mara kyau, wanda ke yin alkawura "marasa dacewa" ba tare da la'akari da sakamako ba (B'reishit Rabbah, 60:3). Wani midrash (Tanhuma Bechukotai 7) ya tabbatar da cewa idan Jephthah ya karanta dokokin alkawura a cikin Attaura, ba zai rasa 'yarsa ba. Rabbin kuma sun danganta mutuwar Jefta ga ayyukansa, a matsayin horo: "Jarabawar Jefta ta kunshi zubar da gaɓoɓinsa, waɗanda aka binne a wurare da yawa, kamar yadda aka koya daga Alƙali. 12:7: 'Sa'an nan Jefta ga Gileda ya mutu kuma an binne shi a garuruwan Gileda. Ɗaya daga cikin gaɓo zai yi amfani da shi kuma a wani wuri kuma ya faɗi daga wani wuri kuma a rufe shi a can.  Rashi ya ce gaɓo Rabba da shi ya yi rantsuwa da shi don kada ya zama sananne cewa ba zai mutu don ya zama a birni da shi a can don ya zama firist don ya mutu don ya mutu a wurin da shi da shi da cewa ba don ya mutu. A cewar wasu masu sharhi na rabbi, Phineas ya kuma yi zunubi ta hanyar kasa magance bukatun cire Jephthah daga alkawarin na sadaukar da 'yarsa. A sakamakon haka, an karɓi babban firist daga gare shi kuma an ba da shi ga 'ya'yan Ithamar na ɗan lokaci, ainihin Iliya da' ya'yansa maza.

Tun aƙalla ƙarni na 12 ko 13, malaman Yahudawa, daga cikinsu mai tarawa da kuma taƙaitawa David Kimhi (1160-1235) da Levi Ben Gershon (1288-1344), sun cika alkawarin Jephthah a matsayin ma'anar cewa kawai ya tsare ta a ɓoye. Wannan ra'ayi kuma malaman Kirista ne suka gabatar da shi daga karni na 14  kuma ya ci gaba da gabatar da shi a yau, kamar yadda Solomon Landers ya yi, wanda ya yi la'akari da cewa makomar 'yar Jephthah budurwa ce ta har abada ko kuma tsare shi kaɗai. 

Ethelbert William Bullinger,  ya kalli kalmar "kuma" a cikin alkawarin Jefta (Alƙalai 11:31: "duk abin da ya fito daga ƙofofin gidana don saduwa da ni, lokacin da na dawo cikin salama daga mutanen Ammona, tabbas zai zama na Ubangiji,*da kuma* zan miƙa shi a matsayin hadaya mai ƙonewa"). Kamar yadda ya bayyana  prefix na Ibrananci "ו" wanda aka fassara a cikin nassin da ke sama a matsayin "kuma" ana amfani dashi akai-akai azaman disjunctive, kuma yana nufin "ko", lokacin da akwai ra'ayi na biyu. Lalle ne, an ba da shawarar wannan fassarar a gefen AV Bullinger ya ci gaba da ba da misalai daga Littafi Mai-Tsarki inda aka fassara wannan kalma a matsayin "ko". A cewarsa, fassarar da ta dace ta wannan nassi ita ce: "duk abin da ya fito daga ƙofofin gidana don saduwa da ni, lokacin da na dawo cikin salama daga mutanen Amoni, tabbas zai zama na Ubangiji, *ko kuma* zan miƙa shi a matsayin hadaya mai ƙonewa. " 'Yar Yefta, kasancewar ita ce ta farko da ta fito daga gidan, ta haka ne, a cewar Bullinger, an sadaukar da ita ga Allah. Ya kuma ce:

Koyaya, a cikin Littafi Mai-Tsarki na Ibrananci, ana amfani da wannan kalmar don 'hadaya mai ƙonewa' (Ibrananci, *ʿōlāh*) don ambaton Jefta da 'yarsa a cikin Alƙalai 11:31 a wasu labaran Littafi Mai-Msarki da ke nuni da hadayar mutum, kamar labarin Ibrahim da Ishaku (Farawa 22) da Mesha na Moaba' da ɗansa (2 Sarakuna 3:27). Bugu da ƙari, wani *ʿōlāh* a cikin Littafi Mai-Tsarki na Ibrananci ya nuna kyauta mai tsarki ga allahntaka. Don haka, Jefta ba ta bayyana wani zaɓi tsakanin keɓe wani abu ga Allah da miƙa shi a matsayin hadaya mai ƙonewa, amma a bayyane yake yana haɗa su biyu.

Adam Clarke's Commentary yana da bayani game da batutuwan da ke cikin wannan nassi kuma yana jayayya cewa alkawarin da Jephthah ya yi ba kamar yadda yake sauti ba.

The Order of the Eastern Star yana nufin ta a matsayin Adah . 

### Tushen da zai yiwu
Isra'ila Finkelstein ya ba da shawarar cewa a bayan ƙarin Deuteronomistic da kuma gyare-gyare na bayan Deuteronomist, akwai yiwuwar labarin baki wanda ke nuna rikici a kan iyaka tsakanin ƙauyukan Isra'ila da Ammonawa a Transjordan, a kusa da garuruwan Gilead da Mizpah. Wataƙila an fara rubuta shi a ƙarni na 8 KZ, lokacin da masarautar Arewacin Isra'ila (Samaria) ta fara tattara labarun jaruntaka, labarun sarauta, da tatsuniyoyin tushe. Finkelstein ya kuma ba da shawarar cewa labarin rantsuwar Jephthah na iya ƙarawa cikin labarin a ƙarshen lokacin Hellenistic.

Wasu masu lura sun lura da kamanceceniya tsakanin Jephthah da janar din Crete na almara, Idomeneus, kamar yadda Servius the Grammarian ya bayyana a cikin Commentary on the Aeneid of Vergil. [2] Idomeneus ya nemi alloli su kwantar da hankalin guguwa, yana alkawarin cewa zai sadaukar da abu na farko da ya gani bayan dawowarsa, wanda ya zama ɗansa. Irin wannan kamanceceniya ta sa wasu su yi mamakin idan suna da kakanninmu ɗaya.

Pseudo-Plutarch ne ya ba da irin wannan labarin game da Meander.

Labarin 'yar Jephthah kuma wani lokacin ana kwatanta shi da na' yar Agamemnon Iphigenia. A cikin wasan kwaikwayonsa Jephthas sive votum - Jefta ko Alkawari, masanin Scotland kuma ɗan wasan kwaikwayo George Buchanan (1506-1582) ya kira 'yar Jephthah "Iphis", a bayyane yake yana nuni da Iphigenia, kuma Handel's 1751 oratorio, Jephtha, bisa ga wasan kwaikwayon Buchanan, yana amfani da wannan sunan.

## Kabari
Bisa ga al'adar Yahudawa ta farko, an binne Jephthah a Ajloun, wani gari a Jordan ta yanzu.

## Tasirin al'adu

Labarin Jephthah ya rinjayi ayyukan wallafe-wallafen da yawa.

* Historia di Jephta, wani oratorio na Giacomo Carissimi.
* *Jephthes, sive Votum*, wani bala'i na George Buchanan (1554).
* *[[Jeptha of Offerbelofte|Jeptha na Offerbelofte]]*, wasan kwaikwayon Joost van den Vondel (1659), sake yin aiki a cikin Yaren mutanen Holland na wasan kwaikwayon da Buchanan ya yi.
* Biyu Treatises of Government, Littafin siyasa da tauhidi John Locke (1689) yana kalubalantar ikon allahntaka na sarakuna, ta amfani da Jephthah don nuna "kira zuwa sama" don canza gwamnati ta hanyar amfani da karfi ba tare da ikon duniya don yin korafi ba. Dubi Littafin II, sashi na 21. Wannan ra'ayi yana da matukar muhimmanci a cikin gyare-gyare na farko, kuma yana daya daga cikin muhawara mafi karfi game da umarnin hanawa na wucin gadi wanda ke ba da umarni ga magana, wanda aka fi sani da hanawa ta baya, saboda yadda suke da haɗari. Dubi misali *Milk Wagon Drivers v. Meadowmoor Dairies, Inc.* 312 US 287,293 (1941).
* Jephté, wani bala'i na Charles Piroye (1703).
* Jephté, wasan kwaikwayo na Michel Pignolet na Montéclair (1732).
* Jephtha, wani oratorio na Maurice Greene (1737).
* Jephtha, wani oratorio na George Frideric Handel (1751).
* *Jephtas Gelübde*, wasan kwaikwayo na Meyerbeer (1812).
* Jephtha  wani oratorio na John H. Hewitt (1846).
* The Vow, wasan kwaikwayo guda ɗaya wanda ya dogara da labarin Colin McAlpin (1915).
* Labarin Jephthah da 'yarsa shine batun littafin tarihi na Lion Feuchtwanger, Jefta und seine Tochter (1957), fassarar Turanci, *Jephta da 'yarsa*, wanda aka fi sani da Jepht Shah da 'yarsa', wanda aka buga a 1958
* A cikin *Hamlet*, Polonius ya gaya wa Hamlet "Idan ka kira ni Jephthah, ubangijina, ina da 'yar da nake so ta wuce sosai".
* Wanda ya lashe lambar yabo ta BP Portrait Award a shekarar 2015, *Annabelle da Guy* ta Matan Ben-Cnaan an yi wahayi zuwa gare shi da labarin Jephthah da 'yarsa.
* Littafin 2008 Ever na Gail Carson Levine ya dogara ne akan labarin 'yar Jephthah; An nakalto Alƙalai 11:34 a cikin gabatarwa, kuma makircin ya bi labarin wata yarinya a cikin al'umma mai wahayi na Bronze Age na Gabas ta Tsakiya wanda mahaifinsa ya yi alkawarin yin hadaya ga allahn sa mutum na farko wanda ya taya shi murna game da dawowar matarsa daga rashin lafiya.
* Waƙar "Burn, Baby Burn" ta The Residents (daga kundin su Wormwood: Curious Stories from the Bible) ta samo asali ne daga labarin Jephthah .

## Dubi kuma

* Habila-Kheramim
* Alƙalai na Littafi Mai-Tsarki
* Haɗin Ishaku

## Manazarta