7Then Jephthah said to the elders of Gilead, “Did you not hate me and drive me from my father’s house? So why have you come to me now when you are in trouble?” 8The elders of Gilead said to Jephthah, “For this reason we have now returned to you, that you may go with us and fight with the sons of Ammon and become head over all the inhabitants of Gilead.” 9So Jephthah said to the elders of Gilead, “If you take me back to fight against the sons of Ammon and the LORD gives them up to me, will I become your head?” 10The elders of Gilead said to Jephthah, “The LORD is witness between us; surely we will do as you have said.” 11Then Jephthah went with the elders of Gilead, and the people made him head and chief over them; and Jephthah spoke all his words before the LORD at Mizpah.

      12Now Jephthah sent messengers to the king of the sons of Ammon, saying, “What is between you and me, that you have come to me to fight against my land?” 13The king of the sons of Ammon said to the messengers of Jephthah, “Because Israel took away my land when they came up from Egypt, from the Arnon as far as the Jabbok and the Jordan; therefore, return them peaceably now.” 14But Jephthah sent messengers again to the king of the sons of Ammon, 15and they said to him, “Thus says Jephthah, ‘Israel did not take away the land of Moab nor the land of the sons of Ammon. 16‘For when they came up from Egypt, and Israel went through the wilderness to the Red Sea and came to Kadesh, 17then Israel sent messengers to the king of Edom, saying, “Please let us pass through your land,” but the king of Edom would not listen. And they also sent to the king of Moab, but he would not consent. So Israel remained at Kadesh. 18‘Then they went through the wilderness and around the land of Edom and the land of Moab, and came to the east side of the land of Moab, and they camped beyond the Arnon; but they did not enter the territory of Moab, for the Arnon was the border of Moab. 19‘And Israel sent messengers to Sihon king of the Amorites, the king of Heshbon, and Israel said to him, “Please let us pass through your land to our place.” 20‘But Sihon did not trust Israel to pass through his territory; so Sihon gathered all his people and camped in Jahaz and fought with Israel. 21‘The LORD, the God of Israel, gave Sihon and all his people into the hand of Israel, and they defeated them; so Israel possessed all the land of the Amorites, the inhabitants of that country. 22‘So they possessed all the territory of the Amorites, from the Arnon as far as the Jabbok, and from the wilderness as far as the Jordan. 23‘Since now the LORD, the God of Israel, drove out the Amorites from before His people Israel, are you then to possess it? 24‘Do you not possess what Chemosh your god gives you to possess? So whatever the LORD our God has driven out before us, we will possess it. 25‘Now are you any better than Balak the son of Zippor, king of Moab? Did he ever strive with Israel, or did he ever fight against them? 26‘While Israel lived in Heshbon and its villages, and in Aroer and its villages, and in all the cities that are on the banks of the Arnon, three hundred years, why did you not recover them within that time? 27‘I therefore have not sinned against you, but you are doing me wrong by making war against me; may the LORD, the Judge, judge today between the sons of Israel and the sons of Ammon.’” 28But the king of the sons of Ammon disregarded the message which Jephthah sent him.

Jephthah’s Tragic Vow

      29Now the Spirit of the LORD came upon Jephthah, so that he passed through Gilead and Manasseh; then he passed through Mizpah of Gilead, and from Mizpah of Gilead he went on to the sons of Ammon. 30Jephthah made a vow to the LORD and said, “If You will indeed give the sons of Ammon into my hand, 31then it shall be that whatever comes out of the doors of my house to meet me when I return in peace from the sons of Ammon, it shall be the LORD’S, and I will offer it up as a burnt offering.” 32So Jephthah crossed over to the sons of Ammon to fight against them; and the LORD gave them into his hand. 33He struck them with a very great slaughter from Aroer to the entrance of Minnith, twenty cities, and as far as Abel-keramim. So the sons of Ammon were subdued before the sons of Israel.

      34When Jephthah came to his house at Mizpah, behold, his daughter was coming out to meet him with tambourines and with dancing. Now she was his one and only child; besides her he had no son or daughter. 35When he saw her, he tore his clothes and said, “Alas, my daughter! You have brought me very low, and you are among those who trouble me; for I have given my word to the LORD, and I cannot take it back.” 36So she said to him, “My father, you have given your word to the LORD; do to me as you have said, since the LORD has avenged you of your enemies, the sons of Ammon.” 37She said to her father, “Let this thing be done for me; let me alone two months, that I may go to the mountains and weep because of my virginity, I and my companions.” 38Then he said, “Go.” So he sent her away for two months; and she left with her companions, and wept on the mountains because of her virginity. 39At the end of two months she returned to her father, who did to her according to the vow which he had made; and she had no relations with a man. Thus it became a custom in Israel, 40that the daughters of Israel went yearly to commemorate the daughter of Jephthah the Gileadite four days in the year.

NASB ©1995

American Standard Version
And Jephthah said unto the elders of Gilead, Did not ye hate me, and drive me out of my father's house? and why are ye come unto me now when ye are in distress?

Douay-Rheims Bible
And he answered them: Are not you the men that hated me, and cast me out of my father's house, and now you are come to me constrained by necessity?

Darby Bible Translation
But Jephthah said to the elders of Gilead, "Did you not hate me, and drive me out of my father's house? Why have you come to me now when you are in trouble?"

English Revised Version
And Jephthah said unto the elders of Gilead, Did not ye hate me, and drive me out of my father's house? and why are ye come unto me now when ye are in distress?

Webster's Bible Translation
And Jephthah said to the elders of Gilead, Did ye not hate me, and expel me from my father's house; and why have ye come to me now when ye are in distress?

World English Bible
Jephthah said to the elders of Gilead, "Didn't you hate me, and drive me out of my father's house? Why have you come to me now when you are in distress?"

Young's Literal Translation
And Jephthah saith to the elders of Gilead, 'Have not ye hated me? and ye cast me out from the house of my father, and wherefore have ye come unto me now when ye are in distress?'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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