Judges 11:37
She also said to her father, "Let me do this one thing: Let me wander for two months through the mountains with my friends and mourn my virginity."
But grant me this one request
This phrase begins with a plea, indicating a deep desire or need. The Hebrew word for "request" here is "she'elah," which implies a petition or earnest plea. In the context of Judges 11, Jephthah's daughter is making a heartfelt request to her father. This reflects the human condition of seeking mercy or favor, a theme prevalent throughout Scripture. It reminds us of the importance of approaching God with our requests, trusting in His wisdom and grace.

she said
The phrase "she said" indicates direct speech, emphasizing the personal nature of the communication. In Hebrew narrative, direct speech often highlights significant moments. Here, it underscores the gravity of the daughter's situation and her courage in speaking up. It is a reminder of the power of words and the importance of voicing our needs and concerns, both to God and to others.

Give me two months to roam the hills
The request for "two months" suggests a specific, limited time for a particular purpose. The Hebrew word for "months" is "chodesh," which also means "new moon," indicating a cycle of time. The act of roaming the hills signifies a period of reflection and mourning. In ancient Israel, the hills were often places of solitude and contemplation. This request highlights the human need for time to process emotions and seek understanding, especially in times of distress.

and weep with my friends
The act of weeping "with my friends" indicates communal mourning. In Hebrew culture, mourning was often a shared experience, reflecting the interconnectedness of community life. The word "weep" in Hebrew is "bakah," which conveys deep sorrow. This phrase underscores the importance of community support in times of grief and the biblical principle of bearing one another's burdens.

because I will never marry
This phrase reveals the tragic outcome of the vow made by Jephthah. The Hebrew word for "marry" is "ishah," which also means "woman" or "wife." The daughter's acknowledgment of her fate highlights the cost of rash vows and the impact of decisions on future generations. It serves as a sobering reminder of the importance of wisdom and discernment in making commitments, as well as the value of life and relationships in God's design.

Persons / Places / Events
1. Jephthah's Daughter
The unnamed daughter of Jephthah, who becomes the central figure in this passage. She is known for her obedience and acceptance of her father's vow.

2. Jephthah
A judge of Israel who made a vow to the Lord that led to the sacrifice of his daughter. His account is a complex mix of faith, leadership, and tragic consequences.

3. The Hills
The location where Jephthah's daughter requests to go and mourn. This setting symbolizes a place of solitude and reflection.

4. The Vow
Jephthah's vow to God, which he made before a battle, promising to sacrifice whatever came out of his house to greet him if he returned victorious.

5. The Friends
The companions of Jephthah's daughter who join her in mourning. They represent community and shared grief.
Teaching Points
The Weight of Vows
This passage underscores the seriousness of making vows to God. It teaches us to consider our words and promises carefully, understanding the potential consequences.

Obedience and Sacrifice
Jephthah's daughter exemplifies obedience and acceptance of her fate. Her account challenges us to consider our own willingness to submit to God's will, even when it involves personal sacrifice.

Community in Grief
The presence of her friends highlights the importance of community support during times of sorrow. It reminds us to be present for others in their times of need.

Reflection and Mourning
The two months in the hills symbolize a period of reflection and mourning. This teaches us the value of taking time to process grief and seek God's presence in solitude.

Faith Amidst Tragedy
Despite the tragic outcome, Jephthah's account is one of faith. It encourages us to trust in God's plan, even when we do not understand it fully.
Bible Study Questions
1. What does Jephthah's daughter's request to "roam the hills and weep" teach us about the importance of processing grief and seeking solitude with God?

2. How can we apply the lesson of being cautious with our vows and promises in our daily lives, especially in our commitments to God and others?

3. In what ways does the account of Jephthah's daughter challenge our understanding of obedience and sacrifice in our relationship with God?

4. How can we, as a community, better support those who are experiencing grief and loss, drawing from the example of Jephthah's daughter's friends?

5. Reflect on a time when you faced a difficult situation that required faith. How does Jephthah's account inspire you to trust in God's plan, even amidst uncertainty or tragedy?
Connections to Other Scriptures
Genesis 22
The account of Abraham and Isaac, which also involves a father facing the potential sacrifice of a child, highlighting themes of faith and obedience.

1 Samuel 1
Hannah's vow and dedication of Samuel to the Lord, showing another instance of a vow impacting a child's life.

Hebrews 11
Jephthah is mentioned in the "Faith Hall of Fame," which provides context for understanding his actions within the broader account of faith.
Jephthah's VowA.F. Muir Judges 11:30, 31, 34-40
Jephthah's VowW.F. Adeney Judges 11:30-40
A Sacrifice of the World to High PrincipleM. Nicholson, D. D.Judges 11:34-40
Did with Her According to His VowMarcus Dods, D. D.Judges 11:34-40
Jephthah's Payment of His VowM. Nicholson, D. D.Judges 11:34-40
Modern Jephthahs; Or, Parental ImmolationsHomilistJudges 11:34-40
No Trifling with GodSpurgeon, Charles HaddonJudges 11:34-40
Retreat ImpossibleSpurgeon, Charles HaddonJudges 11:34-40
The Vow PerformedR. A. Watson, M. A.Judges 11:34-40
The Wail of Jephthah's DaughterMarcus Dods, D. D.Judges 11:34-40
Typical Aspect of Jephthah's VowArthur Ritchie.Judges 11:34-40
Vows Which Should not be KeptMarcus Dods, D. D.Judges 11:34-40
People
Abel, Ammonites, Amorites, Balak, Chemosh, Israelites, Jephthah, Manasseh, Sihon, Zippor
Places
Abel-keramim, Ammon, Arnon, Aroer, Edom, Egypt, Gilead, Heshbon, Jabbok River, Jahaz, Jordan River, Kadesh-barnea, Minnith, Mizpah, Moab, Red Sea, Tob
Topics
Alone, Bewail, Companions, Depart, Desist, Fate, Fellows, Friends, Hills, Marry, Months, Mountains, Request, Roam, Sad, Virginity, Wander, Weep, Weeping
Dictionary of Bible Themes
Judges 11:37

     5198   weeping
     5963   sympathy

Judges 11:28-40

     8644   commemoration

Judges 11:29-40

     5468   promises, human

Judges 11:30-40

     5741   vows

Judges 11:36-38

     8481   self-sacrifice

Judges 11:36-40

     5740   virgin

Judges 11:37-39

     5736   singleness

Library
Whether a Vow Should Always be About a Better Good?
Objection 1: It would seem that a vow need not be always about a better good. A greater good is one that pertains to supererogation. But vows are not only about matters of supererogation, but also about matters of salvation: thus in Baptism men vow to renounce the devil and his pomps, and to keep the faith, as a gloss observes on Ps. 75:12, "Vow ye, and pay to the Lord your God"; and Jacob vowed (Gn. 28:21) that the Lord should be his God. Now this above all is necessary for salvation. Therefore
Saint Thomas Aquinas—Summa Theologica

Of Vows. The Miserable Entanglements Caused by Vowing Rashly.
1. Some general principles with regard to the nature of vows. Superstitious errors not only of the heathen, but of Christians, in regard to vows. 2. Three points to be considered with regard to vows. First, to whom the vow is made--viz. to God. Nothing to be vowed to him but what he himself requires. 3. Second, Who we are that vow. We must measure our strength, and have regard to our calling. Fearful errors of the Popish clergy by not attending to this. Their vow of celibacy. 4. Third point to be
John Calvin—The Institutes of the Christian Religion

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient,
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Jesus Works his First Miracle at Cana in Galilee.
^D John II. 1-11. ^d 1 And the third day [From the calling of Philip (John i. 43). The days enumerated in John's first two chapters constitute a week, and may perhaps be intended as a contrast to the last week of Christ's ministry ( John xii. 1). It took two days to journey from the Jordan to Cana] there was a marriage [In Palestine the marriage ceremony usually began at twilight. The feast after the marriage was at the home of the bridegroom, and was sometimes prolonged for several days (Gen. xxix.
J. W. McGarvey—The Four-Fold Gospel

Importance in Luke's History of the Story of the Birth of Christ
IT needs no proof that Luke attached the highest importance to this part of his narrative. That Jesus was indicated from the beginning as the Messiah -- though not a necessary part of his life and work, and wholly omitted by Mark and only briefly indicated in mystical language by John -- was a highly interesting and important fact in itself, and could not fail to impress the historian. The elaboration and detail of the first two chapters of the Gospel form a sufficient proof that Luke recognized
Sir William Mitchell Ramsay—Was Christ Born in Bethlehem?

Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes
John Edgar McFadyen—Introduction to the Old Testament

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