Judges 11:37

KJV

And she said unto her father, Let this thing be done for me: let me alone two months, that I may go up and down upon the mountains, and bewail my virginity, I and my fellows.

KJV (with Strong's)

And she said {H559} unto her father {H1}, Let this thing {H1697} be done {H6213} for me: let me alone {H7503} two {H8147} months {H2320}, that I may go up {H3212} and down {H3381} upon the mountains {H2022}, and bewail {H1058} my virginity {H1331}, I and my fellows {H7464}{H7474}.

Complete Jewish Bible

Then she said to her father, "Just do this one thing for me - let me be alone for two months. I'll go away into the mountains with my friends and mourn, because I will die without getting married."

Berean Standard Bible

She 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.”

American Standard Version

And she said unto her father, Let this thing be done for me: let me alone two months, that I may depart and go down upon the mountains, and bewail my virginity, I and my companions.

Commentary

### SUMMARY
Judges 11:37 captures the poignant request of Jephthah's daughter following her father's rash and devastating vow. She asks for a two-month reprieve to retreat to the mountains with her companions and lament her impending fate, specifically mourning her virginity. This deeply sorrowful request underscores the profound personal cost of Jephthah's ill-conceived promise and highlights the daughter's noble, yet heartbreaking, acceptance of her unfulfilled life and the cessation of her family's direct lineage.

### CONTEXT
* **Literary Context:** This verse immediately follows Jephthah's agonizing realization that his only daughter is the first to meet him upon his victorious return from battle, thus fulfilling his rash vow (Judges 11:34-35). Her response in the preceding verse (Judges 11:36) demonstrates remarkable submission and acceptance, stating, "My father, if thou hast opened thy mouth unto the LORD, do to me according to that which hath proceeded out of thy mouth." This sets the stage for her poignant request in Judges 11:37, which is not a plea for escape, but for a period to mourn the specific nature of her sacrifice—her unfulfilled life as a virgin. The narrative then proceeds to describe her fulfillment of this lamentation period and her eventual sacrifice (Judges 11:38-39), concluding a deeply tragic episode within the broader narrative of Israel's chaotic period under the judges.

* **Historical & Cultural Context:** In ancient Israel, a woman's primary social and religious value was often tied to her ability to bear children and perpetuate her husband's and father's lineage. To die unmarried and childless, especially as an only child, was considered a profound tragedy, as it meant the cessation of her family line and the extinguishing of her potential contribution to the community. This cultural emphasis on progeny is reflected throughout the Old Testament, where barrenness is often a source of great sorrow (e.g., [Sarah](/genesis/16 "Genesis 16 - Sarah's Barrenness"), [Rachel](/genesis/30 "Genesis 30 - Rachel's Struggle")). The "mountains" mentioned in the verse could refer to secluded, high places often associated with mourning rituals or spiritual reflection in the ancient Near East, providing a private space for her and her companions to grieve this specific loss.

* **Key Themes:** Judges 11:37 powerfully illustrates several key themes prevalent in the book of Judges and the broader biblical narrative. Firstly, it highlights the **tragic consequences of rash vows**, particularly those made without full consideration of their implications, even when made to the Lord. Jephthah's vow, though seemingly pious, leads to an outcome that violates fundamental principles of human life and sacrifice (e.g., [Deuteronomy 12:31](/deuteronomy/12-31 "Deuteronomy 12:31 - Prohibition of Child Sacrifice")). Secondly, the verse underscores the **profound value of virginity and lineage** in ancient Israelite society, where the inability to bear children was a source of deep lamentation, signifying the end of a family line and the loss of future generations. Lastly, it showcases the **daughter's remarkable, albeit sorrowful, obedience and submission**, embodying a tragic heroism in accepting her fate, which contrasts sharply with the often-disobedient and self-serving actions of many characters in the book of Judges.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Bewail (Hebrew, _bāḵāh'_):** This verb means "to weep, lament, mourn." It signifies a deep, emotional expression of sorrow, often accompanied by wailing or shedding tears. In this context, it is not just a quiet sadness but an active, public (among her fellows) and profound grieving process, indicating the intensity of her distress over her impending fate.
* **Virginity (Hebrew, _bəṯūlīm'_):** This noun refers to the state of being a virgin, an unmarried woman. In ancient Israel, virginity was highly valued, especially for marriage, and was intrinsically linked to a woman's honor and future role as a wife and mother. Her lament over her "virginity" is not merely about her physical state but about the loss of her entire expected future: marriage, children, lineage, and social fulfillment. It represents the extinguishing of her potential to contribute to the continuation of her family name and the nation of Israel.

#### Verse Breakdown
* **"And she said unto her father, Let this thing be done for me:"** This opening clause indicates the daughter's active participation in the tragic unfolding of events, not as a passive victim, but as one who articulates her final wishes. Her statement, "Let this thing be done for me," confirms her acceptance of the vow's fulfillment, echoing her earlier declaration in Judges 11:36. It signifies a profound, albeit heartbreaking, submission to her father's word and, by extension, to what she perceives as a divine obligation.
* **"let me alone two months, that I may go up and down upon the mountains,"** Her request for a specific period—two months—suggests a need for a defined time of intense mourning, perhaps to prepare herself mentally and spiritually for her sacrifice. The phrase "go up and down upon the mountains" implies a journey or a period of wandering in secluded, elevated places. This withdrawal from the community allows for private, uninhibited lamentation, a common practice in ancient mourning rituals, providing a space for profound grief away from the immediate domestic setting.
* **"and bewail my virginity, I and my fellows."** This is the crux of her lament. Her sorrow is specifically directed at her "virginity," which, as discussed, represents the loss of her future as a wife and mother, the end of her father's lineage, and her unfulfilled potential. The inclusion of "my fellows" (female companions) highlights the communal aspect of mourning in ancient society. These women would join her in a ritualized expression of grief, empathizing with her specific tragedy and the profound cultural implications of dying childless.

#### Literary Devices
The verse employs several powerful **literary devices**. **Pathos** is central, evoking deep sympathy for Jephthah's daughter as she faces an undeserved and tragic fate. Her request for a period of lamentation, specifically for her **virginity**, highlights the profound personal sacrifice and the cultural significance of her unfulfilled life. The phrase "go up and down upon the mountains" functions as **symbolism**, representing a withdrawal from the world for a period of intense, private mourning, often associated with spiritual or emotional pilgrimage. The inclusion of "my fellows" underscores the **communal aspect of grief** in ancient society, emphasizing that her sorrow is not isolated but shared and understood within her cultural context. The entire scene is steeped in **irony**, as Jephthah's vow, intended to secure victory and divine favor, ultimately leads to the destruction of his own lineage, a stark contrast to the blessings of progeny often promised to the faithful in Israel.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 11:37 serves as a stark reminder of the serious implications of vows made to God, particularly those that are rash or ill-conceived. While the Old Testament commands the keeping of vows, it also cautions against making them lightly. The tragic outcome for Jephthah's daughter underscores that God does not delight in human sacrifice, and that true devotion is expressed through obedience to His revealed will, not through desperate, self-imposed obligations that contradict His character. The daughter's lament over her virginity also highlights the profound biblical value placed on life, family, and the continuation of lineage as a blessing from God, making her sacrifice all the more poignant.

* [Deuteronomy 23:21](/deuteronomy/23-21 "Deuteronomy 23:21 - Fulfilling Vows to the LORD")
* [Ecclesiastes 5:4-5](/ecclesiastes/5-4 "Ecclesiastes 5:4-5 - The Danger of Rash Vows")
* [Jeremiah 19:5](/jeremiah/19-5 "Jeremiah 19:5 - God's Abhorrence of Child Sacrifice")

### REFLECTION AND APPLICATION
The poignant narrative of Jephthah's daughter in Judges 11:37 compels us to reflect deeply on the nature of our commitments, both to God and to others. It challenges us to cultivate wisdom and discernment, ensuring that our zeal for God is tempered by a clear understanding of His character and His revealed will. We are called to live lives of thoughtful obedience, not driven by impulsive promises or attempts to manipulate divine favor, but by a genuine love that seeks to honor God in ways that align with His holiness and compassion. This story also invites us to consider the profound value of every human life and the sanctity of family and lineage, reminding us that God's desire is for life and flourishing. In our own lives, we are encouraged to approach our promises with integrity, to consider the long-term implications of our words, and to trust that God's grace is sufficient even when we fall short, rather than resorting to desperate measures.

#### Questions for Reflection
* **How does Jephthah's vow challenge your understanding of making promises to God?**
* **In what ways might we, in our modern context, make "rash vows" or commitments without fully considering the implications?**
* **What does the daughter's lament over her virginity reveal about the cultural values of ancient Israel, and how might this inform our appreciation for God's design for family and lineage?**
* **How can we cultivate greater wisdom and discernment in our spiritual walk, ensuring our actions truly honor God's character?**

### FAQ

**Was Jephthah's daughter literally sacrificed as a burnt offering?**

Answer: The text of Judges 11:39 states, "And it came to pass at the end of two months, that she returned unto her father, who did with her according to his vow which he had vowed: and she knew no man." The phrase "knew no man" strongly suggests that her sacrifice involved perpetual virginity and dedication to the Lord, likely in a form of sacred service or seclusion, rather than a literal burnt offering. While some ancient interpretations and modern scholars argue for a literal human sacrifice, the prevailing scholarly and theological view, supported by the specific phrasing and the abhorrence of human sacrifice in Israelite law (e.g., [Deuteronomy 12:31](/deuteronomy/12-31 "Deuteronomy 12:31 - Prohibition of Child Sacrifice")), is that her "sacrifice" was her perpetual virginity, meaning she would never marry or have children, thus ending Jephthah's direct lineage. This interpretation aligns with her lament over her "virginity" in Judges 11:37, indicating that the loss of her future as a wife and mother was the core of her tragedy.

**Why did Jephthah make such a vow?**

Answer: Jephthah was a desperate man in a desperate situation. As a rejected outcast who had been called back to lead Israel against the Ammonites, he sought divine assurance and power for victory. His vow, recorded in [Judges 11:30-31](/judges/11-30 "Judges 11:30-31 - Jephthah's Vow"), was likely an attempt to secure God's favor and ensure success in battle. Such vows were common in the ancient Near East, often made in times of crisis, though Jephthah's vow was ambiguously worded, leading to the tragic outcome. It reflects a misunderstanding of God's character and a reliance on human-initiated bargaining rather than simple faith and obedience.

**What is the significance of "going up and down upon the mountains" with her fellows?**

Answer: This phrase describes a period of intense, ritualized mourning. In ancient cultures, mountains or secluded places were often chosen for private reflection, spiritual encounters, or, in this case, a period of profound grief away from the daily life of the community. "Going up and down" suggests a journey or a period of wandering, symbolizing the emotional turmoil and the act of lamentation itself. Her "fellows" or companions were likely other young women who joined her in this period of mourning, providing communal support and empathy for her unique and tragic loss—the loss of her future as a wife and mother. This communal lament highlights the cultural significance of her sacrifice and the shared sorrow over the extinguishing of her potential lineage.

### CHRIST-CENTERED FULFILLMENT
While the story of Jephthah's daughter is a profound tragedy, it offers a poignant backdrop against which the glory of Christ's perfect sacrifice shines. Unlike Jephthah's rash and ill-conceived vow, which led to an innocent's sorrowful dedication, God's ultimate vow of salvation was perfectly planned and executed through His Son. Jephthah's daughter, in her noble, albeit forced, submission, foreshadows the ultimate obedience of Christ, who willingly submitted to the Father's will, even to the point of death on a cross ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Humility and Obedience")). Her lament over her unfulfilled life and lost lineage stands in stark contrast to Jesus, who, though He had no earthly progeny, became the spiritual Father of an innumerable multitude ([Isaiah 53:10](/isaiah/53-10 "Isaiah 53:10 - Christ's Spiritual Offspring")). His sacrifice was not a regrettable consequence of a human vow, but the deliberate, redemptive act of the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), a sacrifice that truly brought life and fulfillment, not sorrow and loss. Through His death and resurrection, Christ established a new covenant, where believers are adopted into God's family ([Romans 8:15](/romans/8-15 "Romans 8:15 - Spirit of Adoption")), fulfilling the deepest longings for belonging and lineage that Jephthah's daughter tragically lost. His perfect obedience secured eternal life and a spiritual heritage for all who believe, transcending the limitations of earthly lineage and human vows.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 1:25

Thus hath the Lord dealt with me in the days wherein he looked on [me], to take away my reproach among men.

1 Samuel 1:6

And her adversary also provoked her sore, for to make her fret, because the LORD had shut up her womb.