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570:, 60:3). Another midrash (Tanhuma Bechukotai 7) asserts that if Jephthah had read the laws of vows in the Torah, he would not have lost his daughter. The rabbis also ascribe Jephthah's death to his actions, as punishment: "Jephthah’s penalty consists of the shedding of his limbs, which are buried in numerous places, as is learned from Jud. 12:7: 'Then Jephthah the Gileadite died and he was buried in the towns of Gilead.' One limb would slough away and be buried in one location, and then another would fall off somewhere else and be buried there."
455:. Jephthah tears his clothes and cries, "Alas, my daughter! You have brought me very low!" but is bound by his vow: "I have opened my mouth to the Lord, and I cannot take back my vow". The girl asks for two months' grace, "...that I may go up and down on the mountains and weep for my virginity". And so Jephthah "did with her according to his vow that he had made". The story ends by recounting how "the daughters of Israel went year by year to lament the daughter of Jephthah, the Gileadite, four days in the year".
423:, east of Gilead. "Outlaws collected around Jephthah and went raiding with him." The elders of Gilead ask him to be their leader in the campaign against the Ammonites, but he holds out for a more permanent and a broader position, and the elders agree that, provided Jephthah succeeds in defeating Ammon, he will be their permanent chieftain. On behalf of Israel as a whole and in reliance on the might of God the Judge, Jephthah challenges the Ammonites. Jephthah swears an oath:
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814:(1689) challenging the divine right of kings, using Jephthah to demonstrate his "appeal to heaven" for changing government by the use of force in the absence of an earthly authority to petition to. See Book II, section 21. This concept is extremely important in first amendment jurisprudence, and is one of the strongest arguments against temporary restraining orders that enjoin speech, also known as a
1728:
543:). David Janzen argued that the story was an integral part of the Deuteronomist picture of moral decline through adoption of non-Israelitic practices such as child sacrifice. Solomon Landers believed that the absence of express judgement implies that the sacrifice was not acceptable to God, notwithstanding the fact that the sacrifice nevertheless happened.
602:(1288–1344), have taken fulfilment of Jephthah's vow as meaning that he only kept her in seclusion. This view is put forward also by Christian scholars from the 14th century and continues to be propounded today, as by Solomon Landers, who considers it most likely that the fate of Jephthah's daughter was perpetual virginity or solitary confinement.
57:
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been first written down in the 8th century BCE, when the
Northern kingdom of Israel (Samaria) began to collect its heroic tales, royal stories, and foundation myths. Finkelstein has also suggested that the story of Jephthah's vow may have been added into the story as late as the Hellenistic period.
612:
I will offer it up as a burnt offering"). As he explains the Hebrew prefix "ו" that is translated in the above passage as "and" is often used as a disjunctive, and means "or", when there is a second proposition. Indeed, this rendering is suggested in the margin of the A.V. Bullinger goes on to give
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saying that he was punished for not going to the high priest to get the vow annulled and was afflicted with an illness that caused his limbs to decompose off of his body at which point it would be buried where it fell thereby explaining the verse that said he was buried in the cities as opposed to
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has suggested that behind multiple and large-scale
Deuteronomistic and post-Deuteronomistic additions and redactions, there may lie an oral story which reflects a conflict on the boundary between Israelite and Ammonite settlements in Transjordan, around the towns of Gilead and Mizpah. It may have
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In any case, it should have been unlawful, and repugnant to
Jehovah, to offer a human being to Him as a burnt-offering, for His acceptance. Such offerings were common to heathen nations at that time, but it is noteworthy that Israel stands out among them with this great peculiarity, that human
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is based on the story of
Jephthah's daughter; Judges 11:34 is quoted in the foreword, and the plot follows the story of a girl in a Bronze Age Middle Eastern–inspired society whose father promises to sacrifice to his god the first person who congratulates him on his wife's recovery from an
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examples from the Bible where the same word has been translated as "or". According to him, the right translation of this passage is: "whatever comes out of the doors of my house to meet me, when I return in peace from the people of Ammon, shall surely be the Lord's,
693:. Idomeneus had asked the gods to calm a storm, promising in return that he would sacrifice the first living thing he saw upon his return, which turned out to be his son. The similarity has caused some to wonder if they share a common ancestor.
630:) used in reference to Jephthah and his daughter in Judges 11:31 is also used in other Biblical stories alluding to human sacrifice, such as the story of Abraham and Isaac (Genesis 22) and Mesha of Moab and his son (2 Kings 3:27). Moreover, an
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held that God allowed
Jephthah to kill his daughter in order to prevent similar rash vows being made in the future and that it was for that purpose that the annual bewailing of the event took place as a constant reminder.
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in the Hebrew Bible exemplifies a pure gift to the deity. Thus, Jephthah is not stating an alternative between dedicating something to God and offering it up as a burnt offering, but clearly linking the two.
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gives a name for
Jephthah's daughter, Seila. Her character is elaborated and emphasized; "the author has done his utmost to put this woman on the same level as the patriarchs, in this case especially Isaac."
408:. The Israelites "again did what was evil in the sight of the Lord ... they forsook the Lord and did not serve him. So the anger of the Lord was kindled against Israel, and he sold them into the hand of the
462:, who refused to aid him in his struggle against the Ammonites. The story is remembered for the killing of the fugitive Ephraimites who were identified by their accent; they said the Hebrew word
608:, looks at the word "and" in Jephthah's vow (Judges 11:31: "whatever comes out of the doors of my house to meet me, when I return in peace from the people of Ammon, shall surely be the Lord's,
157:. His father's name is also given as Gilead, and, as his mother is described as a prostitute, this may indicate that his father might have been any of the men of that area. Jephthah led the
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because of the length of the biblical narrative referring to him, but his story also shares features with those of the minor judges, such as his short tenure—only six years—in office.
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I will offer it up as a burnt offering." Jephthah's daughter, being the first that came out of the house, was thus, according to
Bullinger, dedicated to God. He also says:
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One midrash characterizes
Yiftach (Jephthah) as a person of poor judgment, who makes "unfitting" vows without proper consideration for consequences (
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city of Gilead. According to some rabbinical commentators, Phineas also sinned by failing to address the needs of relieving
Jephthah of his
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was about to perform a divinely ordered sacrifice of his son, when an angel of God directly intervened and stopped the sacrifice.
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has an exposition of the issues at stake in this passage and contends that the vow
Jephthah made was not as rash as it sounds.
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427:". . . and whatever comes out from the doors of my house to meet me when I return in peace from the Ammonites shall be the L
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to sacrifice his daughter. As consequence, the high priesthood was taken from him and temporarily given to the offspring of
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cited the story as an example of how it is "sometimes contrary to duty to fulfill a promise, or to keep an oath".
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Jephthah, having been born illegitimately, is driven out by his half-brothers and takes up his dwelling in
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This article is about a character in the Book of Judges. For the character in Book of Genesis, see
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was the first to come out of the house, he immediately regretted the vow, which bound him to
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Some observers have noted the similarities between Jephthah and the mythical Cretan general,
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The Library of Apollodorus; with an English translation by Sir James George Frazer. v.2
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723:(1506–1582) called Jephthah's daughter "Iphis", obviously alluding to Iphigenia, and
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Some writers have observed that the Israelites of the time widely disrespected
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Levi-Naḥum, Yehuda (1986). "The graves of the fathers and of the righteous".
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Pieter Van der Horst (1989), "Portraits of Biblical Women in Pseudo-Philo's
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The Old Jephthah Tale in Judges: Geographical and Historical Considerations
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by Matan Ben-Cnaan was inspired by the story of Jephthah and his daughter.
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However, in the Hebrew Bible, the same word for 'burnt offering' (Hebrew,
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to sacrifice whatever would come out of the door of his house first. When
1418:"Did Jephthah really sacrifice his daughter? An analysis of Judges 11:31"
1139:"Why the Deuteronomist Told about the Sacrifice of Jephthah's Daughter",
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1618:"Killing the daughter: Judges' Jephthah and The Jew of Malta's Barabas"
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The story of Jephthah's daughter is also sometimes compared to that of
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1597:(in Hebrew). Ḥolon, Israel: Mifʻal ḥaśifat ginze Teman. p. 253.
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Jephthah's sacrifice of his daughter stands in stark contrast to the
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1655:"Jephtha (Hewitt, John Hill) - IMSLP: Free Sheet Music PDF Download"
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The victorious Jephthah is met on his return by his only child, a
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The story of Jephthah has influenced a number of literary works.
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1021:
Hauser, Alan J. (1975). "The "Minor Judges" – A Re-evaluation".
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The Renaissance Bible: Scholarship, Sacrifice, and Subjectivity
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According to an early Jewish tradition, Jephthah was buried in
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Philip Alexander (1988), "Retelling the Old Testament", in
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539:, some with similarly terrible consequences (for instance
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The story of Jephthah and his daughter is the subject of
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indicate individuals not explicitly described as judges
818:, because of how dangerous they are. See for example
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and, in exchange for defeating the Ammonites, made a
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1370:
Staves, Susan (2008). "Jephtha's Vow Reconsidered".
1354:"Did Jephthah Kill his Daughter?", Solomon Landers,
1157:Solomon Landers "Did Jephthah Kill his Daughter?",
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85:
75:
40:
1240:, Book I, chapter 50: p. 141 in Schaff's edition.
472:. "At that time 42,000 of the Ephraimites fell" (
737:, based on Buchanan's play, uses the same name.
458:Later, Jephthah was forced to fight against the
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1469:The Builder: A Journal for the Masonic Student
820:Milk Wagon Drivers v. Meadowmoor Dairies, Inc.
31:. For the community in the United States, see
1513:. Harvard University Press. pp. 394–395.
377:
8:
1457:. Studylight.org. Accessed 17 February 2021.
1441:, Vol. 56, Fasc. 1 (Jan., 2006), pp. 125–37.
1715:, vol. 97, Biblical Studies on the Web
1542:"Pseudo-Plutarch, De fluviis, IX. MAEANDER"
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1255:"Jephthah's Daughter: Midrash and Aggadah"
1142:Journal for the Study of the Old Testament
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370:
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37:
1822:Human sacrifice in folklore and mythology
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1174:It Is Written: Scripture Citing Scripture
1435:"ʿōlāh: The Rhetoric of Burnt Offerings"
959:Wormwood: Curious Stories from the Bible
894:, a one-act opera by based on the story
184:Traditionally, Jephthah ranks among the
1204:Journal for the Study of Pseudepigrapha
1176:, Cambridge, Cambridgeshire: Cambridge.
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962:) is inspired by the story of Jephthah.
717:Jephthas sive votum – Jeptha or the Vow
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1680:"BP Portrait Award 2015 - First Prize"
396:The story of Jephthah is found in the
1397:Great Cloud of Witnesses in Hebrew 11
719:, the Scottish scholar and dramatist
27:. For the oratorio by Carissimi, see
7:
1595:Sefer ṣohar le-ḥasifat ginzei teiman
153:). According to Judges, he lived in
810:, A political and theological book
479:Jephthah is referenced once in the
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1337:(Westminster John Knox Press 2012
691:Commentary on the Aeneid of Vergil
622:sacrifices were unknown in Israel.
431:'s, and I will offer it up for a
23:. For the oratorio by Handel, see
14:
1187:Pseudo-Philo: Rewriting the Bible
802:in Dutch of the play by Buchanan.
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749:, a town in present-day Jordan.
181:. Jephthah carried out his vow.
102:
1331:Carol Ann Newsom et al. (eds),
64:Promptuarium Iconum Insigniorum
1807:12th-century BCE Hebrew people
1029:(2). Alan J. Hauser: 190–200.
1023:Journal of Biblical Literature
952:The song "Burn, Baby Burn" by
1:
1200:Liber Antiquitatum Biblicarum
1004:"Daughter of Jephthah: Bible"
909:(1957), English translation,
842:Michel Pignolet de Montéclair
551:Liber Antiquitatum Biblicarum
145:as a judge who presided over
1709:Finkelstein, Israel (2016),
1372:Huntington Library Quarterly
48:
1682:. National Portrait Gallery
1527:Vergilii carmina comentarii
1357:Biblical Archaeology Review
1259:Jewish Women's Encyclopedia
1237:On the Duties of the Clergy
1160:Biblical Archaeology Review
807:Two Treatises of Government
606:Ethelbert William Bullinger
511:Giovanni Antonio Pellegrini
149:for a period of six years (
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1218:"Homily 14 on the Statues"
1103:, English Standard Version
1091:, English Standard Version
1079:, English Standard Version
1058:, English Standard Version
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200:Judges in the Hebrew Bible
18:
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1694:National Portrait Gallery
1384:10.1525/hlq.2008.71.4.651
1185:Frederick Murphy (1993),
915:Jephthah and His Daughter
649:Order of the Eastern Star
412:and into the hand of the
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1616:Hanusa, Ruth L. (1999).
1334:Women's Bible Commentary
1002:Bohmbach, Karla (2009).
822:312 U.S. 287,293 (1941).
664:The Daughter of Jephthah
445:English Standard Version
929:The 2015 winner of the
911:Jephta and His Daughter
907:Jefta und seine Tochter
651:refers to her as Adah.
16:Judge of ancient Israel
1560:Debora Kuller Shuger,
1507:Frazer, James (1921).
1455:Adam Clarke Commentary
1128:Catholic Encyclopaedia
1008:Jewish Women's Archive
864:George Frideric Handel
791:Jeptha of Offerbelofte
696:A similar story about
687:Servius the Grammarian
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481:Epistle to the Hebrews
449:
1832:Filicide in mythology
1812:Book of Judges people
1280:"Vayikra Rabbah 37:4"
1145:, Sage Publications,
905:'s historical novel,
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507:The Return of Jephtha
505:
492:Sacrifice of daughter
425:
1735:at Wikimedia Commons
1524:Honoratus, Servius.
796:Joost van den Vondel
775:Jephthes, sive Votum
342:First Book of Samuel
1817:Hebrew Bible judges
1744:Jewish Encyclopedia
1634:10.1093/nq/46-2-199
1530:(in Latin). 11.264.
1320:Jewish Encyclopedia
1189:, New York: Oxford.
498:Jephthah's daughter
1641:2021-08-24 at the
1206:, 5, 29–46, at 42.
956:(from their album
946:Gail Carson Levine
763:Historia di Jephta
753:Cultural influence
675:Israel Finkelstein
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161:in battle against
29:Jephte (Carissimi)
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1622:Notes and Queries
1439:Vetus Testamentum
1316:"Jephthah (יפתח)"
935:Annabelle and Guy
931:BP Portrait Award
903:Lion Feuchtwanger
862:, an oratorio by
850:, an oratorio by
768:Giacomo Carissimi
766:, an oratorio by
668:Alexandre Cabanel
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598:(1160–1235) and
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816:prior restraint
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260:Book of Judges
256:
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243:
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240:Book of Joshua
236:
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222:Book of Exodus
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210:
209:
193:
190:
143:Book of Judges
93:
92:
87:
83:
82:
77:
73:
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61:Portrait from
60:
52:
51:
45:
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41:
15:
13:
10:
9:
6:
4:
3:
2:
1844:
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1581:Sacred Dramas
1577:
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1557:
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1543:
1537:
1534:
1529:
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1496:
1491:
1488:
1485:, p. 15.
1484:
1479:
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1444:
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1423:
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1410:
1406:
1405:0-8254-2247-7
1402:
1398:
1393:
1390:
1385:
1381:
1378:(4): 651–69.
1377:
1373:
1366:
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1224:. New advent.
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1130:, New advent.
1129:
1125:
1120:
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1114:
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1102:
1097:
1094:
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1056:Judges 10:6–7
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973:Abel-cheramim
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954:The Residents
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896:Colin McAlpin
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642:'s Commentary
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582:
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576:Midrash Rabba
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474:Judges 12:5–6
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78:
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70:
66:
65:
58:
53:
46:
39:
34:
30:
26:
22:
1779:
1763:Tribe of Gad
1757:
1742:
1711:
1703:Bibliography
1684:. Retrieved
1674:
1662:. Retrieved
1658:
1649:
1625:
1621:
1611:
1594:
1588:
1579:
1571:
1562:
1556:
1545:. Retrieved
1536:
1526:
1519:
1509:
1502:
1497:, p. 7.
1490:
1478:
1468:
1462:
1454:
1446:
1438:
1430:
1421:
1412:
1396:
1392:
1375:
1371:
1365:
1355:
1350:
1332:
1327:
1319:
1311:
1299:
1287:. Retrieved
1283:
1274:
1262:. Retrieved
1258:
1236:
1230:
1221:
1216:Chrysostom.
1211:
1203:
1199:
1194:
1186:
1181:
1173:
1168:
1158:
1153:
1140:
1135:
1127:
1119:
1113:Judges 11:40
1108:
1101:Judges 11:39
1096:
1089:Judges 11:37
1084:
1077:Judges 11:35
1072:
1063:
1051:
1026:
1022:
1016:
1007:
997:
957:
941:
934:
921:
914:
910:
906:
891:
881:
869:
857:
847:
835:
825:
819:
805:
794:, a play by
789:
773:
761:
756:
744:
732:
716:
711:'s daughter
706:
700:is given by
695:
690:
680:
673:
663:
646:
638:
637:
631:
627:
625:
620:
614:
609:
604:
593:
565:
550:
547:Pseudo-Philo
545:
530:
515:
506:
478:
469:
463:
457:
450:
444:
441:Judges 11:31
426:
418:
395:
311:
294:
248:
213:
186:major judges
183:
171:his daughter
138:
100:(pronounced
97:
96:
62:
1067:Judges 11:3
640:Adam Clarke
596:David Kimhi
524:, in which
460:Ephraimites
410:Philistines
402:chapters 11
151:Judges 12:7
76:Predecessor
1801:Categories
1547:2023-08-19
1345:), p. 136.
989:References
812:John Locke
798:(1659), a
533:Mosaic law
496:See also:
487:Commentary
465:shibboleth
159:Israelites
67:(1553) by
1754:Jephthah
1659:imslp.org
1451:Judges 11
1234:Ambrose,
876:Meyerbeer
800:reworking
713:Iphigenia
709:Agamemnon
683:Idomeneus
470:sibboleth
414:Ammonites
296:Abimelech
175:sacrifice
86:Successor
1739:Jephthah
1733:Jephthah
1639:Archived
1603:15417732
1124:"Jephte"
967:See also
949:illness.
729:oratorio
727:'s 1751
453:daughter
312:Jephthah
135:יִפְתָּח
98:Jephthah
42:Jephthah
1686:18 June
1664:Sep 19,
1472:. 1922.
1399:(1911)
1289:Sep 19,
1264:20 July
1043:3265729
898:(1915).
892:The Vow
888:(1846).
882:Jephtha
878:(1812).
866:(1751).
859:Jephtha
854:(1737).
848:Jephtha
844:(1732).
832:(1703).
786:(1554).
780:tragedy
734:Jephtha
698:Meander
689:in his
670:(1879).
585:Ithamar
561:Ambrose
526:Abraham
520:in the
483:11:32.
285:Deborah
280:Shamgar
270:Othniel
214:Italics
207:
21:Japheth
1827:Gilead
1601:
1403:
1341:
1306:, 60,3
1041:
923:Hamlet
837:Jephté
826:Jephté
747:Ajloun
741:Burial
725:Handel
416:...".
357:Samuel
332:Samson
290:Gideon
250:Joshua
205:שופטים
155:Gilead
147:Israel
139:Yīftāḥ
131:Hebrew
1789:Ibzan
1039:JSTOR
666:, by
632:ʿōlāh
628:ʿōlāh
572:Rashi
509:, by
327:Abdon
317:Ibzan
231:Moses
192:Story
163:Ammon
90:Ibzan
1774:Jair
1688:2015
1666:2020
1599:OCLC
1401:ISBN
1339:ISBN
1291:2020
1266:2018
1147:p. 7
942:Ever
778:, a
647:The
537:vows
322:Elon
307:Jair
302:Tola
275:Ehud
80:Jair
49:יפתח
1761:or
1741:in
1630:doi
1422:JBA
1380:doi
1202:",
1031:doi
944:by
920:In
782:by
610:and
589:Eli
581:vow
549:'s
476:).
468:as
429:ORD
421:Tob
352:Eli
179:God
167:vow
1803::
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1453:.
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1374:.
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1257:.
1245:^
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1126:,
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