Judges 11:35
Judges 11:35 in Multiple Translations
As soon as Jephthah saw her, he tore his clothes and said, “No! Not my daughter! You have brought me to my knees! You have brought great misery upon me, for I have given my word to the LORD and cannot take it back.”
And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the LORD, and I cannot go back.
And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me; for I have opened my mouth unto Jehovah, and I cannot go back.
And when he saw her he was overcome with grief, and said, Ah! my daughter! I am crushed with sorrow, and it is you who are the chief cause of my trouble; for I have made an oath to the Lord and I may not take it back.
The moment he saw her, he ripped his clothes in agony and cried out, “Oh no, my daughter! You have crushed me completely! You have destroyed me, for I made a solemn promise to the Lord and I can't go back on it.”
And when hee sawe her, hee rent his clothes, and saide, Alas my daughter, thou hast brought me lowe, and art of them that trouble me: for I haue opened my mouth vnto the Lord, and can not goe backe.
And it cometh to pass, when he seeth her, that he rendeth his garments, and saith, 'Alas, my daughter, thou hast caused me greatly to bend, and thou hast been among those troubling me; and I — I have opened my mouth unto Jehovah, and I am not able to turn back.'
When he saw her, he tore his clothes, and said, “Alas, my daughter! You have brought me very low, and you are one of those who trouble me; for I have opened my mouth to the LORD, and I can’t go back.”
And it came to pass, when he saw her, that he rent his clothes, and said Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth to the LORD, and I cannot go back.
And when he saw her, he rent his garments, and said: Alas! my daughter, thou hast deceived me, and thou thyself art deceived: for I have opened my mouth to the Lord, and I can do no other thing.
When Jephthah saw his daughter, he tore his clothes to show that he was very sad about what he was going to do. He said to her, “My daughter, you have caused me to become very sad [DOU] because I made a solemn promise to Yahweh to sacrifice the first one who came out of my house, and I must do what I promised.”
Berean Amplified Bible — Judges 11:35
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Judges 11:35 Interlinear (Deep Study)
BIB
HEB
וַ/יְהִי֩
כִ/רְאוֹת֨/וֹ
אוֹתָ֜/הּ
וַ/יִּקְרַ֣ע
אֶת
בְּגָדָ֗י/ו
וַ/יֹּ֨אמֶר֙
אֲהָ֤הּ
בִּתִּ/י֙
הַכְרֵ֣עַ
הִכְרַעְתִּ֔/נִי
וְ/אַ֖תְּ
הָיִ֣יתְ
בְּ/עֹֽכְרָ֑/י
וְ/אָנֹכִ֗י
פָּצִ֤יתִי
פִ/י֙
אֶל
יְהוָ֔ה
וְ/לֹ֥א
אוּכַ֖ל
לָ/שֽׁוּב
וַ/יְהִי֩
hâyâh
H1961
to be
Conj | V-Qal-ConsecImperf-3ms
כִ/רְאוֹת֨/וֹ
râʼâh
H7200
Provider
Prep | V-Qal-Inf-a | Suff
אוֹתָ֜/הּ
ʼêth
H853
Obj.
DirObjM | Suff
וַ/יִּקְרַ֣ע
qâraʻ
H7167
to tear
Conj | V-Qal-ConsecImperf-3ms
אֶת
ʼêth
H853
Obj.
DirObjM
בְּגָדָ֗י/ו
beged
H899
treachery
N-mp | Suff
וַ/יֹּ֨אמֶר֙
ʼâmar
H559
to say
Conj | V-Qal-ConsecImperf-3ms
אֲהָ֤הּ
ʼăhâhh
H162
alas!
Part
בִּתִּ/י֙
bath
H1323
Bath (Shua)
N-fs | Suff
הַכְרֵ֣עַ
kâraʻ
H3766
to bow
V-Hiphil-Ptc
הִכְרַעְתִּ֔/נִי
kâraʻ
H3766
to bow
V-Hiphil-Perf-2fs | Suff
וְ/אַ֖תְּ
ʼattâh
H859
you(m.s.)
Conj | Pron
הָיִ֣יתְ
hâyâh
H1961
to be
V-Qal-Perf-2fs
בְּ/עֹֽכְרָ֑/י
ʻâkar
H5916
to trouble
Prep | V-Qal | Suff
וְ/אָנֹכִ֗י
ʼânôkîy
H595
I
Conj | Pron
פָּצִ֤יתִי
pâtsâh
H6475
to open
V-Qal-Perf-1cs
פִ/י֙
peh
H6310
lip
N-ms | Suff
אֶל
ʼêl
H413
to(wards)
Prep
יְהוָ֔ה
Yᵉhôvâh
H3068
The Lord
N-proper
וְ/לֹ֥א
lôʼ
H3808
not
Conj | Part
אוּכַ֖ל
yâkôl
H3201
be able
V-Qal-Imperf-1cs
לָ/שֽׁוּב
shûwb
H7725
to return
Prep | V-Qal-Inf-a
Hebrew Word Study
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Hebrew Word Reference — Judges 11:35
וַ/יְהִי֩
hâyâh
H1961
"to be"
Conj | V-Qal-ConsecImperf-3ms
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone
Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.
כִ/רְאוֹת֨/וֹ
râʼâh
H7200
"Provider"
Prep | V-Qal-Inf-a | Suff
The Hebrew word for provider means to see or look after, and is used to describe God's care for his people. It appears in various forms throughout the Bible, including in Genesis and other books.
Definition: (Lord will) Provide, cause to be seen. This name means to see, look at, inspect, look after
Usage: Occurs in 1206 OT verses. KJV: advise self, appear, approve, behold, [idiom] certainly, consider, discern, (make to) enjoy, have experience, gaze, take heed, [idiom] indeed, [idiom] joyfully, lo, look (on, one another, one on another, one upon another, out, up, upon), mark, meet, [idiom] be near, perceive, present, provide, regard, (have) respect, (fore-, cause to, let) see(-r, -m, one another), shew (self), [idiom] sight of others, (e-) spy, stare, [idiom] surely, [idiom] think, view, visions. See also: Genesis 1:4; Genesis 41:41; Exodus 33:13.
אוֹתָ֜/הּ
ʼêth
H853
"Obj."
DirObjM | Suff
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
וַ/יִּקְרַ֣ע
qâraʻ
H7167
"to tear"
Conj | V-Qal-ConsecImperf-3ms
This verb means to tear or rend something, and can be used literally or figuratively, as in the case of reviling or enlarging the eyes. In the book of the Prophet Joel, it describes the heavens being torn open. It can also describe the action of wild beasts.
Definition: 1) to tear, tear in pieces 1a) (Qal) 1a1) to tear, rend 1a2) to tear away or out 1a3) to tear, rend asunder 1a3a) to make wide or large (of eyes) 1a3b) to rend open (of heavens) 1a4) to tear, rend (of wild beasts) 1b) (Niphal) to be rent, be split asunder
Usage: Occurs in 60 OT verses. KJV: cut out, rend, [idiom] surely, tear. See also: Genesis 37:29; 2 Kings 5:8; Psalms 35:15.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
בְּגָדָ֗י/ו
beged
H899
"treachery"
N-mp | Suff
In the Bible, this word refers to clothing or a covering, like a garment or robe. It appears in books like Genesis and Exodus, describing what people wore. The word is often translated as 'apparel' or 'raiment'.
Definition: treachery, deceit
Usage: Occurs in 190 OT verses. KJV: apparel, cloth(-es, ing), garment, lap, rag, raiment, robe, [idiom] very (treacherously), vesture, wardrobe. See also: Genesis 24:53; Judges 17:10; Psalms 22:19.
וַ/יֹּ֨אמֶר֙
ʼâmar
H559
"to say"
Conj | V-Qal-ConsecImperf-3ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
אֲהָ֤הּ
ʼăhâhh
H162
"alas!"
Part
The Hebrew word means alas or oh, an expression of sadness or regret, used to convey strong emotions in the Bible.
Definition: alas!, oh!, ah!
Usage: Occurs in 15 OT verses. KJV: ah, alas. See also: Joshua 7:7; Jeremiah 4:10; Jeremiah 1:6.
בִּתִּ/י֙
bath
H1323
"Bath (Shua)"
N-fs | Suff
The Hebrew word for daughter is used to describe a female child or a woman, and can also be used figuratively. In the Bible, it is used to describe women like Bathsheba, the wife of Uriah and later of King David.
Definition: A woman living at the time of the Patriarchs, first mentioned at Gen.38.2; daughter of: Shua (H7770); married to Judah (H3063); mother of: Er (H6147), Onan (H0209) and Shelah (H7956) the wife of Uriah whom David had murdered, having had adulterous relations with her; subsequently wife of David and mother of Solomon, Shimea, Shobab, and Nathan (alternate spelling to 'Bathsheba')
Usage: Occurs in 498 OT verses. KJV: apple (of the eye), branch, company, daughter, [idiom] first, [idiom] old, [phrase] owl, town, village. See also: Genesis 5:4; Exodus 2:21; Ruth 1:13.
הַכְרֵ֣עַ
kâraʻ
H3766
"to bow"
V-Hiphil-Ptc
To bow means to bend your knee or sink down in reverence, like when you pray or worship. In Genesis 24:52 and Exodus 4:31, people bow down to show respect and humility. It is a sign of surrender and submission.
Definition: 1) to bend, kneel, bow, bow down, sink down to one's knees, kneel down to rest (of animals), kneel in reverence 1a) (Qal) 1a1) to bow 1a2) to bow down, crouch 1a3) to bow down over 1a4) to tilt, lean 1b) (Hiphil) to cause to bow
Usage: Occurs in 32 OT verses. KJV: bow (down, self), bring down (low), cast down, couch, fall, feeble, kneeling, sink, smite (stoop) down, subdue, [idiom] very. See also: Genesis 49:9; Esther 3:5; Psalms 17:13.
הִכְרַעְתִּ֔/נִי
kâraʻ
H3766
"to bow"
V-Hiphil-Perf-2fs | Suff
To bow means to bend your knee or sink down in reverence, like when you pray or worship. In Genesis 24:52 and Exodus 4:31, people bow down to show respect and humility. It is a sign of surrender and submission.
Definition: 1) to bend, kneel, bow, bow down, sink down to one's knees, kneel down to rest (of animals), kneel in reverence 1a) (Qal) 1a1) to bow 1a2) to bow down, crouch 1a3) to bow down over 1a4) to tilt, lean 1b) (Hiphil) to cause to bow
Usage: Occurs in 32 OT verses. KJV: bow (down, self), bring down (low), cast down, couch, fall, feeble, kneeling, sink, smite (stoop) down, subdue, [idiom] very. See also: Genesis 49:9; Esther 3:5; Psalms 17:13.
וְ/אַ֖תְּ
ʼattâh
H859
"you(m.s.)"
Conj | Pron
You is the translation of a Hebrew word used to address someone directly, like when God says you to someone in the Bible. It can be singular or plural, and is often translated as thee, thou, or ye.
Definition: you (second pers. sing. masc.)
Usage: Occurs in 997 OT verses. KJV: thee, thou, ye, you. See also: Genesis 3:11; Exodus 23:9; Deuteronomy 14:1.
הָיִ֣יתְ
hâyâh
H1961
"to be"
V-Qal-Perf-2fs
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone
Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.
בְּ/עֹֽכְרָ֑/י
ʻâkar
H5916
"to trouble"
Prep | V-Qal | Suff
This Hebrew word means to trouble or disturb, like stirring up water. It is used to describe causing problems or affliction, as seen in various KJV translations.
Definition: 1) to trouble, stir up, disturb, make (someone) taboo 1a) (Qal) to disturb, trouble 1b) (Niphal) 1b1) to be disturbed, be stirred up 1b2) disturbance, calamity (participle)
Usage: Occurs in 13 OT verses. KJV: trouble, stir. See also: Genesis 34:30; 1 Kings 18:18; Psalms 39:3.
וְ/אָנֹכִ֗י
ʼânôkîy
H595
"I"
Conj | Pron
This simple Hebrew word just means 'I', referring to the speaker, like in Genesis 27 where Esau says 'I' when talking to his father Isaac.
Definition: I (first pers. sing.) Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Usage: Occurs in 335 OT verses. KJV: I, me, [idiom] which. See also: Genesis 3:10; Deuteronomy 11:26; 2 Samuel 3:39.
פָּצִ֤יתִי
pâtsâh
H6475
"to open"
V-Qal-Perf-1cs
This Hebrew word means to open or set free, often used to describe speaking or uttering something. It can also mean to deliver or rescue someone, and is used in various ways in the Bible.
Definition: 1) to part, open, separate, set free 1a) (Qal) 1a1) to open (mouth), utter 1a2) to snatch away, set free
Usage: Occurs in 15 OT verses. KJV: deliver, gape, open, rid, utter. See also: Genesis 4:11; Psalms 66:14; Psalms 22:14.
פִ/י֙
peh
H6310
"lip"
N-ms | Suff
In the Bible, this Hebrew word refers to the mouth, lips, or edge of something, and can also mean a portion or side of something. It is often used to describe speech or the act of speaking. This word appears in various forms, such as mouth, lip, or edge.
Definition: : lip/mouth peh 1) mouth 1a) mouth (of man) 1b) mouth (as organ of speech) 1c) mouth (of animals) 1d) mouth, opening, orifice (of a well, river, etc) 1e) extremity, end pim 2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
Usage: Occurs in 460 OT verses. KJV: accord(-ing as, -ing to), after, appointment, assent, collar, command(-ment), [idiom] eat, edge, end, entry, [phrase] file, hole, [idiom] in, mind, mouth, part, portion, [idiom] (should) say(-ing), sentence, skirt, sound, speech, [idiom] spoken, talk, tenor, [idiom] to, [phrase] two-edged, wish, word. See also: Genesis 4:11; Deuteronomy 21:17; Ezra 9:11.
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
יְהוָ֔ה
Yᵉhôvâh
H3068
"The Lord"
N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
וְ/לֹ֥א
lôʼ
H3808
"not"
Conj | Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
אוּכַ֖ל
yâkôl
H3201
"be able"
V-Qal-Imperf-1cs
This Hebrew word means to be able or have power, used in various contexts, such as overcoming or enduring, and is translated as 'be able' or 'have power' in the KJV.
Definition: 1) to prevail, overcome, endure, have power, be able 1a) (Qal) 1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach 1a2) to prevail, prevail over or against, overcome, be victor 1a3) to have ability, have strength Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
Usage: Occurs in 182 OT verses. KJV: be able, any at all (ways), attain, can (away with, (-not)), could, endure, might, overcome, have power, prevail, still, suffer. See also: Genesis 13:6; 1 Kings 14:4; Psalms 13:5.
לָ/שֽׁוּב
shûwb
H7725
"to return"
Prep | V-Qal-Inf-a
This Hebrew word means to return or turn back, and can be used literally or figuratively. It is often used to describe someone returning to God or repenting from sin, as seen in the book of Psalms and the prophets.
Definition: : return 1) to return, turn back 1a) (Qal) 1a1) to turn back, return 1a1a) to turn back 1a1b) to return, come or go back 1a1c) to return unto, go back, come back 1a1d) of dying 1a1e) of human relations (fig) 1a1f) of spiritual relations (fig) 1a1f1) to turn back (from God), apostatise 1a1f2) to turn away (of God) 1a1f3) to turn back (to God), repent 1a1f4) turn back (from evil) 1a1g) of inanimate things 1a1h) in repetition 1b) (Polel) 1b1) to bring back 1b2) to restore, refresh, repair (fig) 1b3) to lead away (enticingly) 1b4) to show turning, apostatise 1c) (Pual) restored (participle) 1d) (Hiphil) to cause to return, bring back 1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment 1d2) to bring back, refresh, restore 1d3) to bring back, report to, answer 1d4) to bring back, make requital, pay (as recompense) 1d5) to turn back or backward, repel, defeat, repulse, hinder, reject, refuse 1d6) to turn away (face), turn toward 1d7) to turn against 1d8) to bring back to mind 1d9) to show a turning away 1d10) to reverse, revoke 1e) (Hophal) to be returned, be restored, be brought back 1f) (Pulal) brought back
Usage: Occurs in 953 OT verses. KJV: ((break, build, circumcise, dig, do anything, do evil, feed, lay down, lie down, lodge, make, rejoice, send, take, weep)) [idiom] again, (cause to) answer ([phrase] again), [idiom] in any case (wise), [idiom] at all, averse, bring (again, back, home again), call (to mind), carry again (back), cease, [idiom] certainly, come again (back), [idiom] consider, [phrase] continually, convert, deliver (again), [phrase] deny, draw back, fetch home again, [idiom] fro, get (oneself) (back) again, [idiom] give (again), go again (back, home), (go) out, hinder, let, (see) more, [idiom] needs, be past, [idiom] pay, pervert, pull in again, put (again, up again), recall, recompense, recover, refresh, relieve, render (again), requite, rescue, restore, retrieve, (cause to, make to) return, reverse, reward, [phrase] say nay, send back, set again, slide back, still, [idiom] surely, take back (off), (cause to, make to) turn (again, self again, away, back, back again, backward, from, off), withdraw. See also: Genesis 3:19; Numbers 8:25; Judges 8:13.
Study Notes — Judges 11:35
Show Verse Quote Highlights
- Context
- Cross References
- Judges 11:35 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Judges 11:35
- Jamieson-Fausset-Brown on Judges 11:35
- Matthew Poole's Commentary on Judges 11:35
- Trapp's Commentary on Judges 11:35
- Ellicott's Commentary on Judges 11:35
- Adam Clarke's Commentary on Judges 11:35
- Cambridge Bible on Judges 11:35
- Barnes' Notes on Judges 11:35
- Whedon's Commentary on Judges 11:35
- Sermons on Judges 11:35
Context — Jephthah’s Tragic Vow
33With a great blow he devastated twenty cities from Aroer to the vicinity of Minnith, as far as Abel-keramim. So the Ammonites were subdued before the Israelites.
34And when Jephthah returned home to Mizpah, there was his daughter coming out to meet him with tambourines and dancing! She was his only child; he had no son or daughter besides her.
35As soon as Jephthah saw her, he tore his clothes and said, “No! Not my daughter! You have brought me to my knees! You have brought great misery upon me, for I have given my word to the LORD and cannot take it back.”
36“My father,” she replied, “you have given your word to the LORD. Do to me as you have said, for the LORD has avenged you of your enemies, the Ammonites.” 37She 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.”Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 14:7–9 | so much that he promised with an oath to give to her whatever she asked. Prompted by her mother, she said, “Give me here on a platter the head of John the Baptist.” The king was grieved, but because of his oaths and his guests, he ordered that her wish be granted |
| 2 | Genesis 37:29–30 | When Reuben returned to the pit and saw that Joseph was not there, he tore his clothes, returned to his brothers, and said, “The boy is gone! What am I going to do?” |
| 3 | Genesis 42:36–38 | Their father Jacob said to them, “You have deprived me of my sons. Joseph is gone and Simeon is no more. Now you want to take Benjamin. Everything is going against me!” Then Reuben said to his father, “You may kill my two sons if I fail to bring him back to you. Put him in my care, and I will return him.” But Jacob replied, “My son will not go down there with you, for his brother is dead, and he alone is left. If any harm comes to him on your journey, you will bring my gray hair down to Sheol in sorrow.” |
| 4 | Genesis 37:34–35 | Then Jacob tore his clothes, put sackcloth around his waist, and mourned for his son many days. All his sons and daughters tried to comfort him, but he refused to be comforted. “No,” he said. “I will go down to Sheol mourning for my son.” So his father wept for him. |
| 5 | 1 Samuel 14:44–45 | And Saul declared, “May God punish me, and ever so severely, if you, Jonathan, do not surely die!” But the people said to Saul, “Must Jonathan die—he who accomplished such a great deliverance for Israel? Never! As surely as the LORD lives, not a hair of his head will fall to the ground, for with God’s help he has accomplished this today.” So the people rescued Jonathan, and he did not die. |
| 6 | Psalms 15:4 | who despises the vile but honors those who fear the LORD, who does not revise a costly oath, |
| 7 | Judges 21:1–7 | Now the men of Israel had sworn an oath at Mizpah, saying, “Not one of us will give his daughter in marriage to a Benjamite.” So the people came to Bethel and sat there before God until evening, lifting up their voices and weeping bitterly. “Why, O LORD God of Israel,” they cried out, “has this happened in Israel? Today in Israel one tribe is missing!” The next day the people got up early, built an altar there, and presented burnt offerings and peace offerings. The Israelites asked, “Who among all the tribes of Israel did not come to the assembly before the LORD?” For they had taken a solemn oath that anyone who failed to come up before the LORD at Mizpah would surely be put to death. And the Israelites grieved for their brothers, the Benjamites, and said, “Today a tribe is cut off from Israel. What should we do about wives for the survivors, since we have sworn by the LORD not to give them our daughters in marriage?” |
| 8 | 2 Samuel 13:30–31 | While they were on the way, a report reached David: “Absalom has struck down all the sons of the king; not one of them is left!” Then the king stood up, tore his clothes, and lay down on the ground; and all his servants stood by with their clothes torn. |
| 9 | 2 Samuel 18:33 | The king was shaken and went up to the gate chamber and wept. And as he walked, he cried out, “O my son Absalom! My son, my son Absalom! If only I had died instead of you, O Absalom, my son, my son!” |
| 10 | Ecclesiastes 5:2–6 | Do not be quick to speak, and do not be hasty in your heart to utter a word before God. After all, God is in heaven and you are on earth. So let your words be few. As a dream comes through many cares, so the speech of a fool comes with many words. When you make a vow to God, do not delay in fulfilling it, because He takes no pleasure in fools. Fulfill your vow. It is better not to vow than to make a vow and not fulfill it. Do not let your mouth cause your flesh to sin, and do not tell the messenger that your vow was a mistake. Why should God be angry with your words and destroy the work of your hands? |
Judges 11:35 Summary
In this verse, Jephthah is faced with a difficult situation because of a promise he made to God. He had vowed to sacrifice the first thing that came out of his house if God gave him victory over the Ammonites, and now his daughter is the one who has come out to meet him. Jephthah is torn between his love for his daughter and his commitment to fulfill his vow, as seen in Judges 11:35. This verse teaches us about the importance of keeping our promises to God, even when it's hard, as emphasized in Psalm 15:4, and trusting in His sovereignty and goodness, as seen in Romans 8:28.
Frequently Asked Questions
Why did Jephthah tear his clothes when he saw his daughter?
Jephthah tore his clothes as a sign of grief and distress, because he had made a vow to the Lord and now his daughter was the one who would have to fulfill it, as seen in Judges 11:35, similar to how Jacob tore his clothes in Genesis 37:34 when he thought Joseph was dead.
What does it mean that Jephthah 'cannot take it back'?
Jephthah is referring to the fact that he had made a vow to the Lord, and according to Numbers 30:2, a vow to the Lord cannot be broken, so he feels bound to fulfill it, even though it will cost him his daughter.
Is Jephthah's reaction to his daughter one of love or desperation?
Jephthah's reaction is one of love and desperation, as he is torn between his love for his daughter and his commitment to fulfill his vow to the Lord, as seen in Judges 11:35, highlighting the importance of keeping one's word, as emphasized in Psalm 15:4.
How does this verse relate to the concept of sacrifice in the Bible?
This verse relates to the concept of sacrifice in the Bible, as Jephthah is willing to sacrifice his own daughter to fulfill his vow to the Lord, similar to how Abraham was willing to sacrifice Isaac in Genesis 22:1-14, demonstrating the importance of obedience to God's will.
Reflection Questions
- What are some things in my life that I have promised to God, and how can I ensure that I fulfill those promises?
- How can I balance my love for my family and friends with my commitment to follow God's will, as Jephthah struggled with in this verse?
- What are some areas in my life where I need to be more mindful of the vows and promises I make, and how can I make sure to keep them, as Jephthah did in Judges 11:35?
- How can I trust God's sovereignty and goodness, even when He asks me to do something difficult or painful, like Jephthah was asked to do in this verse?
Gill's Exposition on Judges 11:35
And it came to pass, when he saw her,.... She being the first person that presented to his view, as she was at the head of the virgins with their timbrels and dances: that he rent his clothes; as was
Jamieson-Fausset-Brown on Judges 11:35
And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the LORD, and I cannot go back.
Matthew Poole's Commentary on Judges 11:35
Thou art one of them that trouble me: before this, I was troubled by my brethren; and since, by the Ammonites; and now most of all, though but occasionally, by thee. I have opened my mouth, i.e. I have vowed, which was done by words, ,6. I cannot go back, i.e. not retract my vow; I am indispensably obliged to perform it.
Trapp's Commentary on Judges 11:35
Judges 11:35 And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the LORD, and I cannot go back.Ver. 35. He rent his clothes, and said, Alas, my daughter!] “ … Usque adeo nulla est sincera voluptas, Sollicitumque aliquid laetis intervenit … ” - Ovid. It is seldom seen that God alloweth unto any here a perfect contentment. Something men must have to complain of, that shall give an unsavoury verdure to their sweetest morsels, and make their very felicity miserable. And I cannot go back.] But were there no priests to inquire of, what was the law in that case? Or were they also ignorant, or forgetful? Could nobody think of Lev 27:4, but Jepthah must follow his own counsel?
Ellicott's Commentary on Judges 11:35
(35) He rent his clothes.—Comp. Joshua 7:6. By one of the curious survivals which preserve customs for centuries after the meaning is gone out of them, every Jew on approaching to Jerusalem for the first time has to submit to the krie—i.e., to a cut made in his sleeve, as a sort of symbol of rending his clothes. Thou hast brought me very low.—Literally, crushing, thou hast crushed me.I have opened my mouth unto the Lord.—A vow was not deemed binding unless it had been actually expressed in words (Numbers 30:2-3; Numbers 30:7; Deuteronomy 23:23). There were two kinds of vows among the Hebrews—the simple vow, neder (Leviticus 27:2-27), and the “devotion,” or “ban,” cherem (Leviticus 27:28-29). Anything devoted to Jehovah by the cherem was irredeemable, and became “a holy of holies” (kodesh kadashim) to Him, and was to be put to death (Leviticus 27:29). I cannot go back.—Numbers 30:2. Jephthah had not understood until now the horror of human sacrifice. He would neither wish nor dare to draw back from his cherem (Ecclesiastes 5:4-5; Matthew 5:33; Jonah 2:9; Pss. 72:25, Psalms 26:11) merely because the anguish of it would fall so heavily upon himself. The Hebrews had the most intense feeling about the awfulness of breaking an oath or vow, and they left no room for any mental reservations (Leviticus 27:28-29).
Saul was determined to carry out his ban even at the cost of the life of his eldest son, and even Herod Antipas felt obliged to carry out his oath to Herodias, though it involved a deep pang and a haunted conscience. It is clear that not for one moment did it occur to Jephthah to save himself from the agony of bereavement by breaking his ‘ban” (cherem) as a mere redeemable vow (neder). The Jews shared in this respect the feelings of other ancient nations. Thus the Greeks believed that the house of Athamas were under an inexpiable curse, because when the Achæans had been bidden to offer him up for a sacrifice for compassing the death of Phryxus, Kytissorus, the son of Phryxus, had intercepted the sacrifice (Herod. vii. 197, § 3; Plat. Minos, 5). It must be remembered that though his cherem had taken an unusual and unlawful (though far from unknown) form, the notion of such a vow would come far more naturally to a people which in very recent times, as well as afterwards, had devoted whole cities—men, women, children, cattle, and goods—to absolute destruction (Numbers 21:2-3).
Adam Clarke's Commentary on Judges 11:35
Verse 35. Thou hast brought me very low] He was greatly distressed to think that his daughter, who was his only child, should be, in consequence of his vow, prevented from continuing his family in Israel; for it is evident that he had not any other child, for besides her, says the text, he had neither son nor daughter, Judges 11:34. He might, therefore, well be grieved that thus his family was to become extinct in Israel.
Cambridge Bible on Judges 11:35
35. thou hast brought me very low] thou hast struck me down utterly: the same verb as in Judges 5:27 (he bowed). thou art one of them that trouble me] The first pron. is emphatic; ‘thou, my beloved, dost appear in the character of my worst enemy.’ For the Hebr. idiom (beth essentiae) see Psalms 54:4 [Hebrews 6], Psalms 118:7. Trouble is a feeble equivalent for the strong word in the original, which occurs only under circumstances which arouse unusual passion; see Genesis 34:30, Joshua 7:25-26, 1 Samuel 14:29, 1 Kings 18:17-18. The Versions give a free paraphrase of the two words bowed down, trouble me (kara‘, ‘akar), but do not necessarily presuppose a different text. I have opened my mouth] lit. opened wide, Judges 11:36, of a solemn utterance; cf. Psalms 66:13-14.
Barnes' Notes on Judges 11:35
Jephthah was right in not being deterred from keeping his vow by the loss and sorrow to himself (compare the marginal references), just as Abraham was right in not withholding his son, his only son,
Whedon's Commentary on Judges 11:35
35. Rent his clothes — A sign of intense agony and grief. He had, probably, hoped to meet first some other less cherished member of his family.
Sermons on Judges 11:35
| Sermon | Description | |
|---|---|---|
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(Genesis) Genesis 42:19-24 by J. Vernon McGee | In this sermon, the preacher discusses the story of Joseph and his brothers from the book of Genesis. Joseph, who is now in a position of power in Egypt, tests his brothers to see |
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(Genesis) Genesis 42 Introduction by J. Vernon McGee | In this sermon, the speaker discusses the story of Joseph and his brothers during the time of famine in Egypt. Jacob, their father, sends 10 of his sons to Egypt to buy corn, but h |
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Spiritual Fluctuations by A.W. Pink | A.W. Pink explores the concept of 'Spiritual Fluctuations,' emphasizing that true Christians experience significant changes in their spiritual lives, contrasting with those who mai |
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The Christian's Assurance by A.W. Pink | A.W. Pink emphasizes the profound assurance found in Romans 8:28, illustrating how God orchestrates all circumstances for the good of those who love Him. He reassures believers tha |
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Genesis 42:36 by Chuck Smith | Chuck Smith explores Jacob's despair in Genesis 42:36, where Jacob laments, 'All things are against me,' highlighting how despair can lead to foolish actions and a loss of faith. H |
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Spiritual Force by Charles E. Cowman | Charles E. Cowman preaches about how God uses pressure and opposition in our lives to generate spiritual force and bring more power into our lives. He compares this process to the |
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Studies in Joshua 03 - Conquering the Land by Alden Gannett | In this sermon, the preacher focuses on the preparation and conquest of Joshua as he leads the Israelites into the land of Canaan. The sermon begins by discussing Joshua's encounte |