Judges 11:40
that each year the young women of Israel go out for four days to lament the daughter of Jephthah the Gileadite.
that each year
The phrase "that each year" indicates a recurring, annual event. In the Hebrew context, this suggests a ritual or tradition that was established and maintained over time. The regularity of this observance underscores its importance in the cultural and religious life of Israel. It reflects a communal memory and a commitment to remember significant events and individuals, which is a common theme throughout the Old Testament.

the young women of Israel
This phrase highlights the involvement of "the young women of Israel" in the observance. In ancient Israelite society, women often played crucial roles in religious and communal activities. The specific mention of young women suggests a rite of passage or a formative experience for them, emphasizing the importance of community and shared history in shaping identity and values.

would go out
The action "would go out" implies a deliberate and purposeful movement. This suggests that the young women left their usual surroundings to participate in this observance, indicating a pilgrimage or a journey with spiritual significance. It reflects the idea of stepping out of the ordinary to engage in a sacred act, a theme that resonates with the broader biblical narrative of seeking God through intentional acts of devotion.

for four days
The duration "for four days" signifies a period of time set apart for this observance. In biblical numerology, the number four often represents completeness or universality. This could imply that the lamentation was thorough and all-encompassing, allowing ample time for reflection, mourning, and perhaps even celebration of Jephthah's daughter's life and sacrifice.

to lament
The word "to lament" is central to understanding the purpose of this observance. In Hebrew, lamentation is a profound expression of grief and sorrow, often accompanied by ritualistic elements. This act of lamenting serves as a communal catharsis, allowing the people to express their collective grief and to honor the memory of Jephthah's daughter. It also serves as a reminder of the consequences of vows and the seriousness with which they were regarded in ancient Israel.

the daughter of Jephthah the Gileadite
This phrase identifies the focus of the lamentation: "the daughter of Jephthah the Gileadite." Jephthah, a judge of Israel, made a vow that led to his daughter's tragic fate. The mention of her lineage, "the Gileadite," situates the account within a specific tribal and familial context, emphasizing the personal and communal dimensions of the narrative. Her account serves as a poignant reminder of the complexities of faith, duty, and sacrifice, and it invites reflection on the nature of vows and the cost of fulfilling them.

Persons / Places / Events
1. Jephthah
A judge of Israel, known for his vow to God that led to the sacrifice of his daughter. He was a Gileadite and a mighty warrior.

2. Jephthah's Daughter
The unnamed daughter of Jephthah, who became the subject of lamentation due to her father's vow. Her account highlights themes of sacrifice and obedience.

3. Gilead
A region east of the Jordan River, associated with Jephthah's family and leadership.

4. The Young Women of Israel
They annually commemorated Jephthah's daughter, indicating a cultural practice of remembrance and mourning.

5. The Lamentation Event
An annual four-day event where the young women of Israel would lament Jephthah's daughter, reflecting on themes of loss and sacrifice.
Teaching Points
The Weight of Vows
Vows made to God are serious and should not be taken lightly. Consider the implications and seek God's guidance before making commitments.

The Cost of Rash Decisions
Jephthah's account warns against making hasty promises without considering the consequences. Seek wisdom and counsel in decision-making.

The Role of Remembrance
The annual lamentation serves as a reminder of the importance of remembering and learning from past events. Reflect on how God has worked through difficult circumstances.

The Value of Sacrifice
While Jephthah's sacrifice was tragic, it points to the ultimate sacrifice of Jesus Christ. Consider how we are called to live sacrificially for others.

Community Support in Grief
The communal lamentation shows the importance of supporting one another in times of grief and loss. Engage in community and offer support to those who mourn.
Bible Study Questions
1. What can we learn from Jephthah's vow about the importance of seeking God's guidance before making commitments?

2. How does the account of Jephthah's daughter challenge us to consider the cost of our decisions and actions?

3. In what ways can the annual lamentation of Jephthah's daughter inspire us to remember and learn from our own past experiences?

4. How does the concept of sacrifice in Jephthah's account point us to the ultimate sacrifice of Jesus Christ?

5. What role does community play in helping us navigate grief and loss, as seen in the lamentation of Jephthah's daughter? How can we apply this in our own lives?
Connections to Other Scriptures
Genesis 22
The account of Abraham and Isaac, where God tests Abraham's faith. This connection highlights themes of sacrifice and obedience to God.

1 Samuel 1
The account of Hannah, who dedicates her son Samuel to God. This reflects themes of vows and dedication to the Lord.

Psalm 56:8
Speaks of God recording our tears, which connects to the lamentation and mourning of Jephthah's daughter.

Hebrews 11:32-34
Mentions Jephthah among the heroes of faith, emphasizing his role despite the tragic outcome of his vow.
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
Celebrate, Commemorate, Daughter, Daughters, Gileadite, Jephthah, Lament, Sorrowing, Talk, Women, Yearly
Dictionary of Bible Themes
Judges 11:28-40

     8644   commemoration

Judges 11:29-40

     5468   promises, human

Judges 11:30-40

     5741   vows

Judges 11:36-40

     5740   virgin

Judges 11:39-40

     5286   custom

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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