the Second Week after Easter
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Judges 11:40
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that four days each year the young women of Israel would commemorate the daughter of Jephthah the Gileadite.
that the daughters of Yisra'el went yearly to celebrate the daughter of Yiftach the Gil`adite four days in a year.
for the daughters of Israel to go and lament the daughter of Jephthah the Gileadite for forty days of the year.
that the daughters of Israel went year by year to lament the daughter of Jephthah the Gileadite four days in the year.
every year the young women of Israel would go out for four days to remember the daughter of Jephthah from Gilead.
Every year Israelite women commemorate the daughter of Jephthah the Gileadite for four days.
that the daughters of Israel went yearly to tell the story of the daughter of Jephthah the Gileadite four days in the year.
that the daughters of Israel went annually to commemorate the daughter of Jephthah the Gileadite for four days in the year.
The daughters of Israel went yere by yere to lament the daughter of Iphtah the Gileadite, foure dayes in a yeere.
dat die dogters van Israel jaar vir jaar heengaan om die dogter van Jefta, die Gileadiet, te besing, vier dae in die jaar.
every year, Israelite girls walk around for four days, weeping for Jephthah's daughter.
that the women of Isra'el would go every year for four days to lament the daughter of Yiftach from Gil‘ad.
that from year to year the daughters of Israel go to celebrate the daughter of Jephthah the Gileadite four days in the year.
Every year the young women of Israel would go out for four days to remember the daughter of Jephthah from Gilead and to cry for her.
That the daughters of Israel went yearly to weep and lament over the daughter of Jephthah the Gileadite four days in a year.
that the Israelite women would go out for four days every year to grieve for the daughter of Jephthah of Gilead.
from days to days, the daughters of Israel go to tell again of the daughter of Jephthah the Gileadite, four days in a year.
that the doughters of Israel shulde go euery yeare, and mourne for the doughter of Iephthae the Gileadite, foure dayes in the yeare.
that the daughters of Israel went yearly to celebrate the daughter of Jephthah the Gileadite four days in a year.
For the women to go year by year sorrowing for the daughter of Jephthah the Gileadite, four days in every year.
The daughters of Israel came yere by yere to lamet the daughter of Iephthah the Gileadite, foure dayes in a yere.
that the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year.
That the daughters of Israel went yeerely to lament the daughter of Iephthah the Gileadite foure dayes in a yeere.
and it was an ordinance in Israel, That the daughters of Israel went from year to year to bewail the daughter of Jephthae the Galaadite for four days in a year.
that the daughters of Israel went yearly to celebrate the daughter of Jephthah the Gileadite four days in a year.
that each year the young women of Israel go out for four days to lament the daughter of Jephthah the Gileadite.
and the custom is kept, that aftir the `ende of the yeer the douytris of Israel come togidere, and biweile `the douytir of Jepte of Galaad `foure daies.
from time to time the daughters of Israel go to talk to the daughter of Jephthah the Gileadite, four days in a year.
that the daughters of Israel went yearly to celebrate the daughter of Jephthah the Gileadite four days in a year.
[That] the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year.
that the daughters of Israel went yearly to celebrate the daughter of Jephthah the Gileadite four days in a year.
that the daughters of Israel went four days each year to lament the daughter of Jephthah the Gileadite.
for young Israelite women to go away for four days each year to lament the fate of Jephthah's daughter.
that the daughters of Israel went to have sorrow for the daughter of Jephthah for four days each year.
for four days every year the daughters of Israel would go out to lament the daughter of Jephthah the Gileadite.
From year to year, departed the daughters of Israel, to lament aloud for the daughter of Jephthah, the Gileadite, four days in the year.
That, from year to year, the daughters of Israel assemble together, and lament the daughter of Jephte the Galaadite, for four days.
that the daughters of Israel went year by year to lament the daughter of Jephthah the Gileadite four days in the year.
Jephthah the Gileadite was one tough warrior. He was the son of a whore, but Gilead was his father. Meanwhile Gilead's legal wife had given him other sons, and when they grew up, his wife's sons threw Jephthah out. They told him: "You're not getting any of our family inheritance—you're the son of another woman." So Jephthah fled from his brothers and went to live in the land of Tob. Some riffraff joined him and went around with him. Some time passed. And then the Ammonites started fighting Israel. With the Ammonites at war with them, the elders of Gilead went to get Jephthah from the land of Tob. They said to Jephthah: "Come. Be our general and we'll fight the Ammonites." But Jephthah said to the elders of Gilead: "But you hate me. You kicked me out of my family home. So why are you coming to me now? Because you are in trouble. Right?" The elders of Gilead replied, "That's it exactly. We've come to you to get you to go with us and fight the Ammonites. You'll be the head of all of us, all the Gileadites." Jephthah addressed the elders of Gilead, "So if you bring me back home to fight the Ammonites and God gives them to me, I'll be your head—is that right?" They said, " God is witness between us; whatever you say, we'll do." Jephthah went along with the elders of Gilead. The people made him their top man and general. And Jephthah repeated what he had said before God at Mizpah. Then Jephthah sent messengers to the king of the Ammonites with a message: "What's going on here that you have come into my country picking a fight?" The king of the Ammonites told Jephthah's messengers: "Because Israel took my land when they came up out of Egypt—from the Arnon all the way to the Jabbok and to the Jordan. Give it back peaceably and I'll go." Jephthah again sent messengers to the king of the Ammonites with the message: "Jephthah's word: Israel took no Moabite land and no Ammonite land. When they came up from Egypt, Israel went through the desert as far as the Red Sea, arriving at Kadesh. There Israel sent messengers to the king of Edom saying, ‘Let us pass through your land, please.' But the king of Edom wouldn't let them. Israel also requested permission from the king of Moab, but he wouldn't let them cross either. They were stopped in their tracks at Kadesh. So they traveled across the desert and circled around the lands of Edom and Moab. They came out east of the land of Moab and set camp on the other side of the Arnon—they didn't set foot in Moabite territory, for Arnon was the Moabite border. Israel then sent messengers to Sihon king of the Amorites at Heshbon the capital. Israel asked, ‘Let us pass, please, through your land on the way to our country.' But Sihon didn't trust Israel to cut across his land; he got his entire army together, set up camp at Jahaz, and fought Israel. But God , the God of Israel, gave Sihon and all his troops to Israel. Israel defeated them. Israel took all the Amorite land, all Amorite land from Arnon to the Jabbok and from the desert to the Jordan. It was God , the God of Israel, who pushed out the Amorites in favor of Israel; so who do you think you are to try to take it over? Why don't you just be satisfied with what your god Chemosh gives you and we'll settle for what God , our God, gives us? Do you think you're going to come off better than Balak son of Zippor, the king of Moab? Did he get anywhere in opposing Israel? Did he risk war? All this time—it's been three hundred years now!—that Israel has lived in Heshbon and its villages, in Aroer and its villages, and in all the towns along the Arnon, why didn't you try to snatch them away then? No, I haven't wronged you. But this is an evil thing that you are doing to me by starting a fight. Today God the Judge will decide between the People of Israel and the people of Ammon." But the king of the Ammonites refused to listen to a word that Jephthah had sent him. God 's Spirit came upon Jephthah. He went across Gilead and Manasseh, went through Mizpah of Gilead, and from there approached the Ammonites. Jephthah made a vow before God : "If you give me a clear victory over the Ammonites, then I'll give to God whatever comes out of the door of my house to meet me when I return in one piece from among the Ammonites—I'll offer it up in a sacrificial burnt offering." Then Jephthah was off to fight the Ammonites. And God gave them to him. He beat them soundly, all the way from Aroer to the area around Minnith as far as Abel Keramim—twenty cities! A massacre! Ammonites brought to their knees by the People of Israel. Jephthah came home to Mizpah. His daughter ran from the house to welcome him home—dancing to tambourines! She was his only child. He had no son or daughter except her. When he realized who it was, he ripped his clothes, saying, "Ah, dearest daughter—I'm dirt. I'm despicable. My heart is torn to shreds. I made a vow to God and I can't take it back!" She said, "Dear father, if you made a vow to God , do to me what you vowed; God did his part and saved you from your Ammonite enemies." And then she said to her father, "But let this one thing be done for me. Give me two months to wander through the hills and lament my virginity since I will never marry, I and my dear friends." "Oh yes, go," he said. He sent her off for two months. She and her dear girlfriends went among the hills, lamenting that she would never marry. At the end of the two months, she came back to her father. He fulfilled the vow with her that he had made. She had never slept with a man. It became a custom in Israel that for four days every year the young women of Israel went out to mourn for the daughter of Jephthah the Gileadite.
that the daughters of Israel went yearly to commemorate the daughter of Jephthah the Gileadite four days in the year.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
yearly: Heb. from year to year
lament: or, to talk with, Judges 5:11
four days: 1 Kings 9:25
Reciprocal: Genesis 49:19 - General
Gill's Notes on the Bible
That the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite,.... Either the death of her, as some, or her virginity, as others; though the word p used may signify to talk and discourse with her, to hold a confabulation with her, and comfort her, as Kimchi and Ben Melech interpret it; to bring her some news, and tell her some diverting stories, to cheer and refresh her in her solitude. De Dieu observes, that the word signifies in the Arabic language to "praise", or speak in commendation of a person or thing; and indeed in this sense it seems to be used in this book, Judges 5:11, "they shall rehearse", that is, with praise and thanksgiving, "the righteous acts of the Lord"; and so the daughters of Israel went every year to the place where the daughter of Jephthah was, to speak in the praise of her, of her heroism, in so cheerfully submitting to her father's vow, and expressing such gratitude and joy at the same time for victory over the enemies of Israel; and this they did in her presence and while she lived, to keep up her spirits; or it may be, in some public place, and even after her death, in memory of her, and to celebrate her praise. Epiphanius says q, that in his time, at Sebaste, formerly called Samaria, they deified the daughter of Jephthah, and kept a feast for her every year. The meeting of the daughters of Israel, so long as the custom lasted, which perhaps was only during the life of Jephthah's daughter, was four days in a year; but whether they were four days running, or once in a quarter of a year, is not certain; the latter seems most probable.
p לתנות "ad alloquendum", Pagninus, Montanus; "ut dissererent", Tigurine version; "ut colloquerentur", Vatablus; "ad confabulandum", Junius & Tremellius, Piscator. q Contr. Haeres. l. 2. Haeres. 55.
Barnes' Notes on the Bible
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).
Clarke's Notes on the Bible
Verse Judges 11:40. To lament the daughter of Jephthah — I am satisfied that this is not a correct translation of the original לתנות לבת יפתח lethannoth lebath yiphtach. Houbigant translates the whole verse thus: Sed iste mos apud Israel invaluit, ut virgines Israel, temporibus diversis, irent ad filiam Jepthe-ut eam quotannis dies quatuor consolarentur; "But this custom prevailed in Israel that the virgins of Israel went at different times, four days in the year, to the daughter of Jephthah, that they might comfort her." This verse also gives evidence that the daughter of Jephthah was not sacrificed: nor does it appear that the custom or statute referred to here lasted after the death of Jephthah's daughter.
THE following is Dr. Hales' exposition of Jephthah's vow: -
"When Jephthah went forth to battle against the Ammonites, he vowed a vow unto the Lord, and said, 'If thou wilt surely give the children of Ammon into my hand, then it shall be that whatsoever cometh out of the doors of my house to meet me, when I return in peace from the children of Ammon, shall either be the Lord's, or I will offer it up (for) a burnt-offering,' Judges 11:30-31. According to this rendering of the two conjunctions, vau in the last clause 'either,' 'or,' (which is justified by the Hebrew idiom thus, 'He that curseth his father and his mother,' Exodus 21:17, is necessarily rendered disjunctively, 'His father or his mother,' by the Septuagint, Vulgate, Chaldee, and English, confirmed by Matthew 15:4, the paucity of connecting particles in that language making it necessary that this conjunction should often be understood disjunctively,) the vow consisted of two parts:
1. That what person soever met him should be the Lord's or be dedicated to his service; and,
2. That what beast soever met him, if clean, should be offered up for a burnt-offering unto the Lord.
"This rendering and this interpretation is warranted by the Levitical law about vows.
"The נדר neder, or vow, in general, included either persons, beasts, or things dedicated to the Lord for pious uses; which, if it was a simple vow, was redeemable at certain prices, if the person repented of his vow, and wished to commute it for money, according to the age or sex of the person, Leviticus 27:1-8: this was a wise regulation to remedy rash vows. But if the vow was accompanied with חרם cherem, devotement, it was irredeemable, as in the following case, Leviticus 27:28.
"Notwithstanding, no devotement which a man shall devote unto the Lord, (either) of man, or beast, or of land of his own property, shall be sold or redeemed. Every thing devoted is most holy to the Lord.
"Here the three ו vaus in the original should necessarily be rendered disjunctively, or as the last actually is in our translation, because there are three distinct subjects of devotement to be applied to distinct uses, the man to be dedicated to the service of the Lord, as Samuel by his mother Hannah, 1 Samuel 1:11; the cattle, if clean, such as oxen, sheep, goats, turtle-doves, or pigeons, to be sacrificed; and if unclean, as camels, horses, asses, to be employed for carrying burdens in the service of the tabernacle or temple; and the lands, to be sacred property.
"This law therefore expressly applied in its first branch to Jephthah's case, who had devoted his daughter to the Lord, or opened his mouth to the Lord, and therefore could not go back, as he declared in his grief at seeing his daughter and only child coming to meet him with timbrels and dances: she was, therefore necessarily devoted, but with her own consent to perpetual virginity in the service of the tabernacle, Judges 11:36-37; and such service was customary, for in the division of the spoils taken in the first Midianitish war, of the whole number of captive virgins the Lord's tribute was thirty-two persons, Numbers 31:15-40. This instance appears to be decisive of the nature of her devotement.
"Her father's extreme grief on the occasion and her requisition of a respite for two months to bewail her virginity, are both perfectly natural. Having no other issue, he could only look forward to the extinction of his name or family; and a state of celibacy, which is reproachful among women everywhere, was peculiarly so among the Israelites, and was therefore no ordinary sacrifice on her part; who, though she generously gave up, could not but regret the loss of, becoming 'a mother in Israel.' And he did with her according to his vow which he had vowed, and she knew no man, or remained a virgin, all her life, Judges 11:34-39.
"There was also another case of devotement which was irredeemable, and follows the former, Leviticus 27:29. This case differs materially from the former.
"1. It is confined to PERSONS devoted, omitting beasts and lands.
2. It does not relate to private property, as in the foregoing. And,
3. The subject of it was to be utterly destroyed, instead of being most holy unto the Lord. This law, therefore, related to aliens, or public enemies devoted to destruction either by GOD, the people, or by the magistrate. Of all these we have instances in Scripture.
"1. The Amalekites and Canaanites were devoted by God himself. Saul was, therefore, guilty of a breach of the law for sparing Agag the king of the Amalekites, as Samuel reproached him, 1 Samuel 15:33: 'And Samuel hewed Agag in pieces before the Lord;' not as a sacrifice, according to Voltaire, but as a criminal, whose sword had made many women childless. By this law the Midianitish women who had been spared in battle were slain, Numbers 31:14-17.
"2. In Mount Hor, when the Israelites were attacked by Arad, king of the southern Canaanites, who took some of them prisoners, they vowed a vow unto the Lord that they would utterly destroy the Canaanites and their cities, if the Lord should deliver them into their hand, which the Lord ratified; whence the place was called Hormah, because the vow was accompanied by cherem, or devotement to destruction, Numbers 21:1-3; and the vow was accomplished, Judges 1:17.
"3. In the Philistine war Saul adjured the people, and cursed any one who should taste food till the evening. His own son Jonathan inadvertently ate a honey-comb, not knowing his father's oath, for which Saul sentenced him to die. But the people interposed, and rescued him for his public services; thus assuming the power of dispensing, in their collective capacity, with an unreasonable oath. This latter case, therefore, is utterly irrelative to Jephthah's vow, which did not regard a foreign enemy or a domestic transgressor devoted to destruction, but on the contrary was a vow of thanksgiving, and therefore properly came under the former case. And that Jephthah could not possibly have sacrificed his daughter, (according to the vulgar opinion,) may appear from the following considerations: -
"1. The sacrifice of children to Molech was an abomination to the Lord, of which in numberless passages he expresses his detestation, and it was prohibited by an express law, under pain of death, as a defilement of God's sanctuary, and a profanation of his holy name, Leviticus 20:2-3. Such a sacrifice, therefore, unto the Lord himself, must be a still higher abomination, and there is no precedent of any such under the law in the OLD TESTAMENT.
"2. The case of Isaac before the law is irrelevant, for Isaac was not sacrificed, and it was only proposed for a trial of Abraham's faith.
"3. No father, merely by his own authority, could put an offending, much less an innocent, child to death upon any account, without the sentence of the magistrate, (Deuteronomy 21:18-21), and the consent of the people, as in Jonathan's case.
"4. The Mischna, or traditional law of the Jews is pointedly against it; ver. 212. 'If a Jew should devote his son or daughter, his man or maid servant, who are Hebrews, the devotement would be void, because no man can devote what is not his own, or whose life he has not the absolute disposal of.' These arguments appear to be decisive against the sacrifice; and that Jephthah could not have devoted his daughter to celibacy against her will is evident from the history, and from the high estimation in which she was always held by the daughters of Israel for her filial duty and her hapless fate, which they celebrated by a regular anniversary commemoration four days in the year; Judges 11:40." - New Analysis of Chronology, vol. iii., p. 319.
The celebrated sacrifice of Iphigenia has been supposed by many learned men to be a fable founded on this account of Jephthah's daughter; and M. De Lavaur, Conference de la Fable avec l' Histoire Sainte, has thus traced the parallel: -
"The fable of Iphigenia, offered in sacrifice by Agamemnon her father, sung by so many poets, related after them by so many historians, and celebrated in the Greek and French theatres, has been acknowledged by all those who knew the sacred writings, and who have paid a particular attention to them, as a changed copy of the history of the daughter of Jephthah, offered in sacrifice by her father. Let us consider the several parts particularly, and begin with an exposition of the original, taken from the eleventh chapter of the book of Judges.
"The sacred historian informs us that Jephthah, the son of Gilead, was a great and valiant captain. The Israelites, against whom God was irritated, being forced to go to war with the Ammonites, (nearly about the time of the siege of Troy,) assembled themselves together to oblige Jephthah to come to their succour, and chose him for their captain against the Ammonites. He accepted the command on conditions that, if God should give him the victory, they would acknowledge him for their prince. This they promised by oath; and all the people elected him in the city of Mizpeh, in the tribe of Judah. He first sent ambassadors to the king of the Ammonites to know the reason why he had committed so many acts of injustice, and so many ravages on the coast of Israel. The other made a pretext of some ancient damages his people had suffered by the primitive Israelites, to countenance the ravages he committed, and would not accord with the reasonable propositions made by the ambassadors of Jephthah. Having now supplicated the Lord and being filled with his Spirit, he marched against the Ammonites, and being zealously desirous to acquit himself nobly, and to ensure the success of so important a war, he made a vow to the Lord to offer in sacrifice or as a burnt-offering the first thing that should come out of the house to meet him at his return from victory.
"He then fought with and utterly discomfited the Ammonites; and returning victorious to his house, God so permitted it that his only daughter was the first who met him. Jephthah was struck with terror at the sight of her, and tearing his garments, he exclaimed, Alas! alas! my daughter, thou dost exceedingly trouble me; for I have opened my mouth against thee, unto the Lord, and I cannot go back. His daughter, full of courage and piety, understanding the purport of his vow, exhorted him to accomplish what he had vowed to the Lord, which to her would be exceedingly agreeable, seeing the Lord had avenged him of his and his country's enemies; desiring liberty only to go on the mountains with her companions, and to bewail the dishonour with which sterility was accompanied in Israel, because each hoped to see the Messiah born of his or her family. Jephthah could not deny her this request. She accordingly went, and at the end of two months returned, and put herself into the hands of her father, who did with her according to his vow.
"Several of the rabbins, and many very learned Christian expositors, believe that Jephthah's daughter was not really sacrificed, but that her virginity was consecrated to God, and that she separated from all connection with the world; which indeed seems to be implied in the sacred historian's account: And she knew no man. This was a kind of mysterious death, because it caused her to lose all hope of the glory of a posterity from which the Messiah might descend. From this originated the custom, observed afterwards in Israel, that on a certain season in the year the virgins assembled themselves on the mountains to bewail the daughter of Jephthah for the space of four days. Let us now consider the leading characters of the fable of Iphigenia. According to good chronological reckonings, the time of the one and of the other very nearly agree. The opinion that the name of Iphigenia is taken from the daughter of Jephthah, appears well founded; yea, the conformity is palpable. By a very inconsiderable change Iphigenia makes Iphthygenia, which signifies literally, the daughter of Jephthah. Agamemnon, who is described as a valiant warrior and admirable captain, was chosen by the Greeks for their prince and general against the Trojans, by the united consent of all Greece, assembled together at Aulis in Baeotia.
"As soon as he had accepted the command, he sent ambassadors to Priam, king of Troy, to demand satisfaction for the rape of Helen, of which the Greeks complained. The Trojans refusing to grant this, Agamemnon, to gain over to his side the gods, who appeared irritated against the Greeks and opposed to the success of their enterprise, after having sacrificed to them went to consult their interpreter, Chalchas, who declared that the gods, and particularly Diana, would not be appeased but by the sacrifice of Iphigenia, the daughter of Agamemnon.
"Cicero, in his Offices, says that Agamemnon, in order to engage the protection of the gods in his war against the Trojans, vowed to sacrifice to them the most beautiful of all that should be born in his kingdom; and as it was found that his daughter Iphigenia surpassed all the rest in beauty, he believed himself bound by his vow to sacrifice her. Cicero condemns this, rightly judging that it would have been a less evil to have falsified his vow than to have committed parricide. This account of Cicero renders the fable entirely conformable to the history.
"Agamemnon was at first struck with and troubled at this order, nevertheless consented to it: but he afterwards regretted the loss of his daughter. He is represented by the poets as deliberating, and being in doubt whether the gods could require such a parricide; but at last a sense of his duty and honour overcame his paternal affection, and his daughter, who had warmly exhorted him to fulfil his vow to the gods, was led to the altar amidst the lamentations of her companions; as Ovid and Euripides relate, see Met., lib. 13.
"Some authors have thought she really was sacrificed; but others, more humane, say she was caught up in a cloud by the gods, who, contented with the intended sacrifice, substituted a hind in her place, with which the sacrifice was completed. Dictys Cretensis says that this animal was substituted to save Iphigenia.
"The chronology of times so remote cannot, in many respects, but be uncertain. Both the Greeks and Romans grant that there was nothing else than fables before the first Olympiad, the beginning of which was at least four hundred and fifty years after the destruction of Troy, and two hundred and forty years after Solomon. As to the time of Solomon, nothing can be more certain than what is related in the sixth chapter of the first book of Kings, that from the going out of Egypt, under Moses, till the time in which he began to build the temple, was four hundred and eighty years.
"According to the common opinion, the taking of Troy is placed one hundred and eighty years before the reign of Solomon; but his reign preceded Homer three centuries, according to some learned men, and always at least one century by those who related it lowest. Indeed, there is much uncertainty in fixing the express time in which Homer flourished.
"Pausanias found so much difference concerning this in authors, that he was at a loss how to judge of it. However, it is sufficient for us that it was granted that Solomon was at least a century before Homer, who wrote more than two centuries after the taking of Troy and who is the most ancient historian of this famous siege."
