Jephthah Quotes

Jephthah called together the men of Gilead and fought against Ephraim. The Gileadites captured the fords of the Jordan leading to Ephraim, and whenever a survivor of Ephraim said, 'Let me cross over,' the men of Gilead asked him, 'Are you an Ephraimite?' If he replied, 'No,' they said, 'All right, say Shibboleth.' If he said, 'Sibboleth,' because he could not pronounce the word correctly, they seized and killed him at the fords of the Jordan. Fourty-thousand were killed at the time. - Judges 12:4-6

And the LORD sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe.

Judges 11:1–12:15 Jephthah the Gileadite was a mighty warrior. His father was Gilead; his mother was a prostitute.

40that the daughters of Israel went year by year to lament the daughter of Jephthah the Gileadite four days in the year.

Let mortals never take a vow in jest; Be faithful and not blind in doing that, As Jephthah was in his first offering,

Those who seek to glorify biblical womanhood have forgotten the dark stories. They have forgotten that the concubine of Bethlehem, the raped princess of David’s house, the daughter of Jephthah, and the countless unnamed women who lived and died between the lines of Scripture exploited, neglected, ravaged, and crushed at the hand of patriarchy are as much a part of our shared narrative as Deborah, Esther, Rebekah, and Ruth.

30And Jephthah  gmade a vow to the LORD and said, “If you will give the Ammonites into my hand, 31then whatever [1] comes out from the doors of my house to meet me when I return in peace from the Ammonites  hshall be the LORD’s, and  iI will offer it [

Those who seek to glorify biblical womanhood have forgotten the dark stories. They have forgotten that the concubine of Bethlehem, the raped princess of David’s house, the daughter of Jephthah, and the countless unnamed women who lived and died between the lines of Scripture exploited, neglected, ravaged, and crushed at the hand of patriarchy are as much a part of our shared narrative as Deborah, Esther, Rebekah, and Ruth. We may not have a ceremony through which to grieve them, but it is our responsibility as women of faith to guard the dark stories for our own daughters, and when they are old enough, to hold their faces between our hands and make them promise to remember.

Jephthah uses a theological argument to resolve a territorial dispute: “Do you not possess that which Chemosh, your god, has given into your possession? And shall we not possess that which our God has given into our possession?” (Judg. 11:24).

Why did God allow Jephthah’s foolish vow to run its course? (D*)

4And Jephthah gathered all the men of Gilead and fought the Ephraimites. The men of Gilead defeated the Ephraimites; for *they had said, “You Gileadites are nothing but fugitives from Ephraim—being in Manasseh is like being in Ephraim.”-a 5The Gileadites held the fords of the Jordan against the Ephraimites. And when any fugitive from Ephraim said, “Let me cross,” the men of Gilead would ask him, “Are you an Ephraimite?”; if he said “No,” 6they would say to him, “Then say shibboleth”; but he would say “sibboleth,” not being able to pronounce it correctly. Thereupon they would seize him and slay him by the fords of the Jordan. Forty-two thousand Ephraimites fell at that time.

More than this, the possibilities of prayer are seen in the fact that it changes the purposes of God. It is in the very nature of prayer to plead and give directions. Prayer is not a negation. It is a positive force. It never rebels against the will of God, never comes into conflict with that will, but that it does seek to change God’s purpose is evident. Christ said, “The cup which My Father hath given Me shall I not drink it” and yet He had prayed that very night, “If it be possible let this cup pass from Me.” Paul sought to change the purposes of God about the thorn in his flesh. God’s purposes were fixed to destroy Israel, and the prayer of Moses changed the purposes of God and saved Israel. In the time of the Judges Israel were apostate and greatly oppressed. They repented and cried unto God and He said: “Ye have forsaken Me and served other gods, wherefore I will deliver you no more:” but they humbled themselves, put away their strange gods, and God’s “soul was grieved for the misery of Israel,” and he sent them deliverance by Jephthah.

Cast-Off Material The unlikely selection of Gideon, not to mention his stunning victory, sets a pattern that will be repeated throughout the book of Judges. At a time when women are regarded as second-class citizens (see 9:54; 19:24), God chooses Deborah to lead his people. Jephthah, another judge whom God taps for leadership, has been a social outcast, the leader of a gang of outlaws. Throughout the Bible, in fact, God uses cast-off material. The tribe of Israel itself—a slave people, uncultured, with a short memory for God’s kindness—was not chosen for any of its impressive qualities. Time and again the Israelites prove themselves faulty, as do their leaders. God does not seek the most outwardly capable people nor the most naturally “good.” From unlikely material, God does great things so the world can see that the glory belongs to God and God alone. Paul took up this theme when he wrote, over a thousand years later, “Brothers and sisters, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. Therefore, as it is written: ‘Let the one who boasts boast in the Lord’” (1 Corinthians 1:26–27, 31).

Another biblical evidence confirms the 1446 B.C. date for the exodus. The early date for the Israelites in Egypt is affirmed in Jephthah’s statement in Judges 11:26:

Jephthah sacrificed his daughter because God helped him win a battle. (And God did not stop him.)–Judges chapter 11

Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets. All these also did not receive what was promised but greeted it from afar, and then there are all those who did not much believe in the promise to begin with, and it is not always possible to tell the two apart.