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Nach YomiJudges · שו׀טיםChapter 11

Judges 11

שו׀טים ׀ךק י׮א

Section: נביאים · נביאים ךאשונים | Book: Judges | Chapter: 11 of 21 | Day: 35 of 742

Date: March 18, 2026

קלאוד על הנ׮ך

Judges 11 is one of the most structurally intricate and morally troubling chapters in the entire book, weaving together themes of social marginality, diplomatic argumentation, divine empowerment, and the catastrophic consequences of a rash vow. The chapter centers on Jephthah (yiftach), a gibbor chayil — a mighty warrior — who is simultaneously an outsider, the son of a prostitute (ben ishah zonah) driven from his family by his legitimate half-brothers. His story captures a recurring tension in Judges: the leaders whom God raises up are rarely the ones society would choose, and their personal flaws often shadow their public triumphs.

The opening section (verses 1-11) traces Jephthah’s journey from outcast to ruler with remarkable attention to the politics of desperation. The elders of Gilead, who had previously tolerated or facilitated his expulsion, return to him only when the Ammonite threat becomes unbearable. Jephthah’s negotiation with the elders is shrewd and pointed: he demands not merely a temporary military commission (katzin) but permanent leadership (rosh), and he insists on having this agreement ratified before God at Mizpah. The narrative thus establishes Jephthah as a figure of considerable political intelligence, someone who understands power and leverage despite — or perhaps because of — his years on the margins.

The central diplomatic exchange between Jephthah and the king of Ammon (verses 12-28) constitutes the longest sustained argument in the book of Judges and one of the finest examples of legal reasoning in the Hebrew Bible. Jephthah presents three distinct arguments against Ammon’s territorial claims: a historical argument (Israel took the land from Sihon the Amorite, not from Ammon or Moab), a theological argument (God dispossessed the Amorites for Israel, just as Chemosh gives land to his people), and an argument from prescription (Israel has held the territory for three hundred years without challenge). This passage reveals Jephthah as far more than a bandit chieftain — he commands a sophisticated grasp of Israelite history reaching back to the Exodus and the wilderness wanderings. Rashi and Radak both note that his chronological claims can be verified against the biblical record, lending his argument considerable weight.

The chapter’s final section (verses 29-40) pivots sharply from diplomatic triumph to personal catastrophe. The spirit of God (ruach Hashem) descends upon Jephthah, and he marches against Ammon. But between the divine empowerment and the military victory, the text inserts Jephthah’s devastating vow (neder): whatever emerges first from his house to greet him will be dedicated to God as a burnt offering (olah). The classical commentators are deeply divided over what actually happened to his daughter. Radak reads the crucial vav in verse 31 as disjunctive — “it shall be for God OR I shall offer it as a burnt offering” — concluding that she was consigned to lifelong celibate seclusion rather than sacrificed. Rashi, drawing on the Talmud (Taanit 4a) and the Yalkut, suggests that the tragedy could have been averted entirely had either Jephthah or Pinchas the priest been willing to humble themselves and seek annulment of the vow. Both were punished for their pride: the Shechinah departed from Pinchas, and Jephthah suffered a gruesome death by the disintegration of his limbs.

The daughter of Jephthah — unnamed, like so many women in Judges — emerges as a figure of extraordinary dignity. Her acceptance of her father’s vow, her request for two months to mourn her virginity (betulim) on the hills with her companions, and the custom (chok) established in her memory all serve to underscore the human cost of reckless speech. The chapter thus functions as a pointed meditation on the binding power of words spoken before God, and on the gap between military competence and moral wisdom — a theme that will continue to haunt the remaining chapters of Judges.

׀ךק י׮א · Chapter 11

׀סוק א׳ · Verse 1

Hebrew:

וְי֎׀ְת֌֣֞ח הַג֌֎לְע֞ד֎֗י ה־י־ה֙ ג֌֎ב֌֣וֹך חַ֔י֎ל וְה֖ו֌א ב֌ֶן֟א֎שׁ֌֣֞ה זוֹנ֑֞ה וַי֌֥וֹלֶד ג֌֎לְע֖֞ד אֶת֟י֎׀ְת֌֞֜ח׃

English:

Jephthah the Gileadite was an able warrior, who was the son of a certain prostitute. Jephthah’s father was Gilead;

Jephthah is introduced as a mighty warrior from Gilead, but his mother was a prostitute (or concubine, according to Radak). Despite his illegitimate birth, it was well-known that Gilead was his father.

׀סוק ב׳ · Verse 2

Hebrew:

וַת֌ֵ֧לֶד אֵ֜שֶׁת֟ג֌֎לְע֛֞ד ל֖וֹ ב֌֞נ֎֑ים וַי֌֎גְד֌ְל֚ו֌ בְ֜נֵי֟ה֞א֎שׁ֌֞֜ה וַיְג֞ךְשׁ֣ו֌ אֶת֟י֎׀ְת֌֞֗ח וַי֌ֹրאמְךו֌ לוֹ֙ לֹא֟ת֎נְחַ֣ל ב֌ְבֵית֟א֞ב֎֔ינו֌ כ֌֎֛י ב֌ֶן֟א֎שׁ֌֥֞ה אַחֶ֖ךֶת א֞֜ת֌֞ה׃

English:

but Gilead also had sons by his wife, and when the wife’s sons grew up, they drove Jephthah out. They said to him, “You shall have no share in our father’s property, for you are the son of an outsider.”aan outsider Lit. “another woman.”

Gilead's legitimate sons drove Jephthah out by force, denying him any share of the inheritance on the grounds that he was the son of another woman, tactfully avoiding the word 'prostitute' to protect their father's honor.

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌֎בְךַրח י֎׀ְת֌֞ח֙ מ֎׀֌ְנֵ֣י אֶח֞֔יו וַי֌ֵ֖שֶׁב ב֌ְאֶ֣ךֶץ ט֑וֹב וַי֌֎֜תְלַק֌ְטրו֌ אֶל֟י֎׀ְת֌֞ח֙ אֲנ֞שׁ֎֣ים ךֵיק֎֔ים וַי֌ֵ׊ְא֖ו֌ ע֎מ֌֜וֹ׃ {×€}

English:

So Jephthah fled from his brothers and settled in the Tob country. Men of low characterbMen of low character Or “Rootless men”; see note at 9.4. gathered about Jephthah and went out raiding with him.

Jephthah fled to the land of Tob, where rootless men gathered around him and he became the leader of a band of raiders. Radak explains that 'Tob' was the name of the local ruler.

׀סוק ד׳ · Verse 4

Hebrew:

וַיְה֎֖י מ֎י֌֞מ֎֑ים וַי֌֎ל֌֞חֲמ֥ו֌ בְנֵ֜י֟עַמ֌֖וֹן ע֎ם֟י֎שְׂך֞אֵ֜ל׃

English:

Some time later, the Ammonites went to war against Israel.

Some time after Jephthah's expulsion, the Ammonites launched a war against Israel. Metzudat David emphasizes that this occurred long after Jephthah had been driven away.
ךש׎יRashi
וַי֎֌ל֞֌חֲמו֌ בְנֵי עַמ֌וֹן. ה֮יא ה֞אֲמו֌ך֞ה לְמַעְל֞ה (י:ט):
The Bnei Ammon waged war. As mentioned above.1

׀סוק ה׳ · Verse 5

Hebrew:

וַיְה֎֕י כ֌ַאֲשֶׁך֟נ֎לְחֲמ֥ו֌ בְנֵ֜י֟עַמ֌֖וֹן ע֎ם֟י֎שְׂך֞אֵ֑ל וַי֌ֵ֜לְכו֌֙ ז֎קְנֵ֣י ג֎לְע֞֔ד ל֞קַ֥חַת אֶת֟י֎׀ְת֌֖֞ח מֵאֶ֥ךֶץ ט֜וֹב׃

English:

And when the Ammonites attacked Israel, the elders of Gilead went to bring Jephthah back from the Tob country.

Faced with the Ammonite threat, the elders of Gilead traveled to the land of Tob to bring back the very man they had previously allowed to be expelled.

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌ֹאמְך֣ו֌ לְי֎׀ְת֌֞֔ח לְכ־֕ה וְה֞י֎֥ית֞ה ל֌֖֞נו֌ לְק־ש֑֮ין וְנ֎֜ל֌֞חֲמ֖֞ה ב֌֎בְנֵ֥י עַמ֌֜וֹן׃

English:

They said to Jephthah, “Come be our chief, so that we can fight the Ammonites.”

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌ֹրאמֶך י֎׀ְת֌֞ח֙ לְז֎קְנֵ֣י ג֎לְע֞֔ד הֲלֹրא אַת֌ֶם֙ שְׂנֵאתֶ֣ם אוֹת֎֔י וַת֌ְג֞ךְשׁ֖ו֌נ֎י מ֎ב֌ֵ֣ית א־ב֑֮י ו֌מַד֌֜ו֌עַ ב֌֞אתֶրם אֵלַי֙ עַ֔ת֌֞ה כ֌ַאֲשֶׁ֖ך ׊ַ֥ך ל֞כֶ֜ם׃

English:

Jephthah replied to the elders of Gilead, “You are the very people who rejected me and drove me out of my father’s house. How can you come to me now when you are in trouble?”

Jephthah confronts the elders with bitter irony: you hated me and helped drive me from my father's house, and now you come only because you are desperate. Their timing reveals that the old hostility has not truly subsided.

׀סוק ח׳ · Verse 8

Hebrew:

וַי֌ֹאמְךו֌֩ ז֎קְנֵ֚י ג֎לְע֞֜ד אֶל֟י֎׀ְת֌֞֗ח ל֞כֵן֙ עַת֌֞ה֙ שַׁ֣בְנו֌ אֵלֶ֔יך֞ וְה֞לַכְת֌֣֞ ע֎מ֌֞֔נו֌ וְנ֎לְחַמְת֌֖֞ ב֌֎בְנֵ֣י עַמ֌֑וֹן וְה֞י֎րית֞ ל֌֞֙נו֌֙ לְךֹ֔אשׁ לְכֹ֖ל יֹשְׁבֵ֥י ג֎לְע֞֜ד׃

English:

The elders of Gilead said to Jephthah, “Honestly, we have now turned back to you. If you come with us and fight the Ammonites, you shall be our commander over all the inhabitants of Gilead.”

The elders sweeten the deal: they came in person to show genuine respect, not merely out of desperation. They offer Jephthah permanent leadership over all the inhabitants of Gilead, not just a temporary military appointment.

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌ֹ֚אמֶך י֎׀ְת֌֞֜ח אֶל֟ז֎קְנֵ֣י ג֎לְע֞֗ד א֎ם֟מְשׁ֎יב֎֚ים אַת֌ֶրם אוֹת֎י֙ לְה֎ל֌֞חֵם֙ ב֌֎בְנֵ֣י עַמ֌֔וֹן וְנ֞תַ֧ן יְהֹו֛֞ה אוֹת֖֞ם לְ׀֞נ֑֞י א֞נֹכ֎֕י אֶהְיֶ֥ה ל֞כֶ֖ם לְךֹ֜אשׁ׃

English:

Jephthah said to the elders of Gilead, “[Very well,] if you bring me back to fight the Ammonites and GOD delivers them to me, I am to be your commander.”

Jephthah shrewdly insists on being made leader before the battle, not after. As Metzudat David explains, a post-victory appointment would be meaningless since he would deserve it anyway; he demands the leadership be conferred immediately as a sign of genuine trust.

׀סוק י׮ · Verse 10

Hebrew:

וַי֌ֹאמְך֥ו֌ ז֎קְנֵ֜י֟ג֎לְע֖֞ד אֶל֟י֎׀ְת֌֑֞ח יְהֹו֞֗ה י֎֜הְיֶրה שֹׁמֵ֙עַ֙ ב֌ֵינוֹתֵ֔ינו֌ א֎ם֟לֹ֥א כ֮דְב־׹ְך־֖ כ֌ֵ֥ן נַעֲשֶׂ֜ה׃

English:

And the elders of Gilead answered Jephthah, “GOD shall be witness between us: we will do just as you have said.”

The elders of Gilead invoke God as their witness, swearing to fulfill Jephthah's condition and appoint him as leader immediately, before the battle begins.

׀סוק י׮א · Verse 11

Hebrew:

וַי֌ֵրלֶךְ י֎׀ְת֌֞ח֙ ע֎ם֟ז֎קְנֵ֣י ג֎לְע֞֔ד וַי֌֞שׂ֎֚ימו֌ ה֞ע֥֞ם אוֹת֛וֹ עֲלֵיהֶ֖ם לְךֹ֣אשׁ ו֌לְק֞׊֎֑ין וַיְדַב֌ֵ֚ך י֎׀ְת֌֧֞ח אֶת֟כ֌ׇל֟ד֌ְב֞ך֛֞יו ל֎׀ְנֵ֥י יְהֹו֖֞ה ב֌ַמ֌֎׊ְ׀֌֞֜ה׃ {×€}

English:

Jephthah went with the elders of Gilead, and the people made him their commander and chief. And Jephthah repeated all these terms before GOD at Mizpah.

Jephthah returned to Gilead and was formally appointed as head and commander. He then declared all the terms of their agreement before God at Mizpah, a sacred gathering place where the Divine Presence rested upon the assembled multitude.
ךש׎יRashi
אֶת כ֞֌ל דְ֌ב֞ך֞יו. הַתְ֌נַאי שֶׁבֵ֌ינֵיהֶם: ל֎׀ְנֵי ה׳ בַ֌מ֎֌׊ְ׀֞֌ה. לְמ֞קוֹם שֶׁנֶ֌אֶסְ׀ו֌ כֻ֌ל֞֌ם, שֶׁהַשְ֌ׁכ֎ינ֞ה שׁוֹך֞ה עַל ךוֹב ׊֎ב֌ו֌ך:
All his stipulations. The conditions between them. Before Adonoy, at Mitzpah. Where everyone was assembled, as the Divine Presence rests upon multitudes.

׀סוק י׮ב · Verse 12

Hebrew:

וַי֌֎שְׁלַրח י֎׀ְת֌֞ח֙ מַלְא֞כ֎֔ים אֶל֟מֶ֥לֶךְ ב֌ְנֵ֜י֟עַמ֌֖וֹן לֵאמֹ֑ך מַה֟ל֌֎֣י ו־ל־֔ךְ כ֌֎֜י֟ב֥֞את֞ אֵלַ֖י לְה֎ל֌֞חֵ֥ם ב֌ְאַךְ׊֎֜י׃

English:

Jephthah then sent messengers to the king of the Ammonites, saying, “What have you against me that you have come to make war on my country?”

Jephthah opens diplomatic negotiations by sending messengers to the Ammonite king, challenging the basis for war. As the newly appointed leader, he speaks in the first person on behalf of all Israel.

׀סוק י׮ג · Verse 13

Hebrew:

וַי֌ֹ֩אמֶך֩ מֶ֚לֶךְ ב֌ְנֵ֜י֟עַמ֌֜וֹן אֶל֟מַלְאֲכֵ֣י י֎׀ְת֌֞֗ח כ֌֎֜י֟ל֞קַ֚ח י֎שְׂך֞אֵրל אֶת֟אַךְ׊֎י֙ ב֌ַעֲלוֹת֣וֹ מ֎מ֌֎׊ְךַ֔י֎ם מֵאַךְנ֥וֹן וְעַד֟הַי֌ַב֌ֹ֖ק וְעַד֟הַי֌ַךְד֌ֵ֑ן וְעַת֌֞֕ה ה֞שׁ֎֥יב֞ה אֶתְהֶ֖ן ב֌ְשׁ֞ל֜וֹם׃

English:

The king of the Ammonites replied to Jephthah’s messengers, “When Israel came from Egypt, they seized the land that is mine, from the Arnon to the Jabbok as far as the Jordan. Now, then, restore it peaceably.”

The Ammonite king states his claim: Israel seized territory between the Arnon and the Jabbok when they came up from Egypt, and he demands its peaceful return. This sets the stage for Jephthah's detailed historical rebuttal.

׀סוק י׮ד · Verse 14

Hebrew:

וַי֌֥וֹסֶף ע֖וֹד י֎׀ְת֌֑֞ח וַי֌֎שְׁלַח֙ מַלְא֞כ֎֔ים אֶל֟מֶ֖לֶךְ ב֌ְנֵ֥י עַמ֌֜וֹן׃

English:

Jephthah again sent messengers to the king of the Ammonites.

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌ֹ֣אמֶך ל֔וֹ כ֌ֹ֖ה א֞מַ֣ך י֎׀ְת֌֑֞ח לֹ֜א֟ל֞קַրח י֎שְׂך֞אֵל֙ אֶת֟אֶ֣ךֶץ מוֹא֞֔ב וְאֶת֟אֶ֖ךֶץ ב֌ְנֵ֥י עַמ֌֜וֹן׃

English:

He said to him, “Thus said Jephthah: Israel did not seize the land of Moab or the land of the Ammonites.

Jephthah begins his legal argument: Israel never took the land of Moab or Ammon. As Radak explains, the disputed territory had already been conquered by the Amorite king Sihon from Moab before Israel arrived, so Israel took it from Sihon, not from Ammon.

׀סוק ט׮ז · Verse 16

Hebrew:

כ֌֎֖י ב֌ַעֲלוֹת֣֞ם מ֎מ֌֎׊ְך֑֞י֎ם וַי֌ֵ֚לֶךְ י֎שְׂך֞אֵրל ב֌ַמ֌֎דְב֌֞ך֙ עַד֟יַם֟ס֔ו֌ף וַי֌֞בֹ֖א ק֞דֵ֜שׁ֞ה׃

English:

When they left Egypt, Israel traveled through the wilderness to the Sea of Reeds and went on to Kadesh.

Jephthah recounts Israel's itinerary from Egypt: they traveled through the wilderness to the Sea of Reeds and then to Kadesh. Rashi locates the Sea of Reeds south of Edom, establishing the geographical context for Israel's circuitous route.
ךש׎יRashi
עַד יַם סו֌ף. ב֎֌דְךוֹמ֞ה֌ שֶׁל אֶךֶץ אֱדוֹם, וְאֶךֶץ אֱדוֹם ב֎֌דְךוֹמ֞ה֌ שֶׁל אֶךֶץ כְ֌נַעַן:
Until the Reed Sea. South of the land of Edom, while the land of Edom is south of the land of Canaan.

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌֎שְׁלַ֣ח י֎שְׂך֞אֵ֣ל מַלְא֞כ֎֣ים ׀ אֶל֟מֶ֩לֶךְ֩ אֱד֚וֹם ׀ לֵאמֹ֜ך אֶעְב֌ְך֞ה֟נ֌֣֞א בְאַךְ׊ֶ֗ך֞ וְלֹրא שׁ֞מַע֙ מֶ֣לֶךְ אֱד֔וֹם וְגַ֚ם אֶל֟מֶ֧לֶךְ מוֹא֛֞ב שׁ֞לַ֖ח וְלֹ֣א א־ב־֑ה וַי֌ֵ֥שֶׁב י֎שְׂך֞אֵ֖ל ב֌ְק֞דֵ֜שׁ׃

English:

Israel then sent messengers to the king of Edom, saying, ‘Allow us to cross your country.’ But the king of Edom would not consent. They also sent a mission to the king of Moab, and he refused. So Israel, after staying at Kadesh,

Israel sent messengers requesting peaceful passage through Edom and Moab, but both kings refused. Israel remained at Kadesh rather than forcing its way through, demonstrating that they had not acted aggressively toward neighboring nations.
ךש׎יRashi
אֶעְבְ֌ך֞ה נ֞֌א בְאַךְ׊ֶך֞. מ֎ד֞֌ךוֹם לְ׊֞׀וֹן, ל֎יכ֞֌נֵס לְאֶךֶץ כְ֌נַעַן: וְגַם אֶל מֶלֶךְ מוֹא֞ב. שֶׁה֞יְת֞ה אַךְ׊וֹ בְ֌סוֹף אֶךֶץ אֱדוֹם, בְ֌מ֎זְך֞ח֞ה֌ שֶׁל אֱדוֹם ו֌ב֎דְךוֹמ֞ה֌ שֶׁל אֶךֶץ י֎שְׂך֞אֵל: וְלֹא א־ב־ה. מֹשֶׁה ךְמ֞ז֞ה֌ בַ֌ת֌וֹך֞ה (דב׹ים ב:כט): כַ֌אֲשֶׁך ע֞שׂו֌ ל֮י בְ֌נֵי עֵשׂ֞ו הַי֌וֹשְׁב֎ים בְ֌שֵׂע֎יך וְהַמ֌וֹא֞ב֎ים הַי֌וֹשְׁב֎ים בְ֌ע֞ך, כְ֌שֵׁם שֶׁאֱדוֹם לֹא נְת֞נו֌ם לַעֲבֹך, כ֞֌ךְ מוֹא֞ב לֹא נְת֞נו֌ם לַעֲבֹך:
Please allow me to traverse your country. From south to north, in order to enter the land of Canaan. To the king of Moav as well. Whose country bordered the extremity of the land of Edom, east of Edom, and south of Eretz Yisroel. And he refused. Moshe alludes to this in the Torah, "As perpetrated against me by the Bnei Eisov residing at Sair, and the Moavites residing at Ar."2Devarim, 2:29. Just as Edom refused them permission to pass, so did Moav refuse them permission to pass.

׀סוק י׮ח · Verse 18

Hebrew:

וַי֌ֵ֣לֶךְ ב֌ַמ֌֎דְב֌֞֗ך וַי֌֞֜סׇב אֶת֟אֶրךֶץ אֱדוֹם֙ וְאֶת֟אֶ֣ךֶץ מוֹא֞֔ב וַי֌֞בֹրא מ֎מ֌֎זְךַח֟שֶׁ֙מֶשׁ֙ לְאֶ֣ךֶץ מוֹא֞֔ב וַ֜י֌ַחֲנ֖ו֌ן ב֌ְעֵ֣בֶך אַךְנ֑וֹן וְלֹ֜א֟ב֞֙או֌֙ ב֌֎גְב֣ו֌ל מוֹא֞֔ב כ֌֎֥י אַךְנ֖וֹן ג֌ְב֥ו֌ל מוֹא֞֜ב׃

English:

traveled on through the wilderness, skirting the land of Edom and the land of Moab. They kept to the east of the land of Moab until they encamped on the other side of the Arnon; and, since Moab ends at the Arnon, they never entered Moabite territory.

Israel took a long detour through the wilderness, skirting around the southern borders of Edom and Moab, then approaching from the east. They carefully avoided entering Moabite territory, camping only beyond the Arnon River, which marked Moab's border.
ךש׎יRashi
וַיֵ֌לֶךְ בַ֌מ֎֌דְב֞֌ך. מ֮ן הַמַ֌עֲך֞ב לַמ֎֌זְך֞ח, בְ֌מֵי׊ַך דְ֌ךוֹמ֎י שֶׁל אֱדוֹם ו֌מוֹא֞ב: וַי֞֌ס֞ב אֶת אֶךֶץ אֱדוֹם. כ֞֌ל דְ֌ךוֹמ֞ה֌: וְאֶת אֶךֶץ מוֹא֞ב. כ֞֌ל דְ֌ךוֹמ֞ה֌, ו֌כְשֶׁה֎ג֎֌יעַ לְמ֎קְ׊וֹעַ דְ֌ךוֹמ֎ית מ֎זְך֞ח֎ית, ׀֞֌נ֞ה אֶל הַ׊֞֌׀וֹן ל֎סְב֌וֹב אֶת מֵי׊ַך הַמ֎֌זְך֞ח֎י: וַי֞֌בֹא מ֎מ֎֌זְךַח שֶׁמֶשׁ לְאֶךֶץ מוֹא֞ב וַיַ֌חֲנו֌ן בְ֌עֵבֶך אַךְנוֹן. לְסוֹף מ֎זְך֞ח֞ה֌ שֶׁל אֶךֶץ מוֹא֞ב, וְשׁ֞ם ה֎תְח֎יל֞ה אֶךֶץ ס֎יחוֹן וְעוֹג, וְכ֞בְשׁו֌ עֵבֶך הַיַ֌ךְדֵ֌ן בְ֌מ֎זְךַח אֶךֶץ כְ֌נַעַן וְע֞בְךו֌ הַיַ֌ךְדֵ֌ן, וְנ֎כְנְסו֌ ל֞ה֌ לְאֶךֶץ כְ֌נַעַן דֶ֌ךֶךְ הַמ֎֌זְך֞ח:
They then continued through the wilderness from west to east, along the southern borders of Edom and Moav. Circumvented the land of Edom. All of its southern border. And the land of Moav. All of its southern border. When they reached the southeastern corner, they angled northward along the periphery of the eastern border. Arrived at the east of the land of Moav, and camped opposite Arnon. At the end of the eastern border of the land of Moav. This was the starting point of the lands of Sichon and Og. They conquered the trans-Yardeinian territory east of the land of Canaan, crossed the Yardein, and invaded the land of Canaan by the eastern route.

׀סוק י׮ט · Verse 19

Hebrew:

וַי֌֎שְׁלַրח י֎שְׂך֞אֵל֙ מַלְא֞כ֎֔ים אֶל֟ס֎יח֥וֹן מֶלֶךְ֟ה֞אֱמֹך֎֖י מֶ֣לֶךְ חֶשְׁב֌֑וֹן וַי֌ֹրאמֶך לוֹ֙ י֎שְׂך֞אֵ֔ל נַעְב֌ְך֞ה֟נ֌֥֞א בְאַךְ׊ְך֖֞ עַד֟מְקוֹמ֎֜י׃

English:

“Then Israel sent messengers to Sihon king of the Amorites, the king of Heshbon. Israel said to him, ‘Allow us to cross through your country to our homeland.’

Israel then sent messengers to Sihon, king of the Amorites, requesting only passage through his land to reach Canaan, which Metzudat David identifies as the land God had designated for them.

׀סוק כ׳ · Verse 20

Hebrew:

וְלֹא֟הֶאֱמ֎֚ין ס֎יחրוֹן אֶת֟י֎שְׂך֞אֵל֙ עֲבֹ֣ך ב֌֎גְבֻל֔וֹ וַי֌ֶאֱסֹրף ס֎יחוֹן֙ אֶת֟כ֌ׇל֟עַמ֌֔וֹ וַ֜י֌ַחֲנ֖ו֌ ב֌ְי֑֞הְ׊֞ה וַי֌֎ל֌֖֞חֶם ע֎ם֟י֎שְׂך֞אֵ֜ל׃

English:

But Sihon would not trust Israel to pass through his territory. Sihon mustered all his troops, and they encamped at Jahaz; he engaged Israel in battle.

Sihon refused to trust Israel's request for peaceful passage, suspecting it was a ruse to conquer his land. He mustered his army and attacked Israel at Jahaz, making himself the aggressor.

׀סוק כ׮א · Verse 21

Hebrew:

וַ֠י֌֎ת֌ֵ֠ן יְהֹו֞ￜￜה אֱלֹהֵ֜י֟י֎שְׂך֞אֵ֜ל אֶת֟ס֎יח֧וֹן וְאֶת֟כ֌ׇל֟עַמ֌֛וֹ ב֌ְיַ֥ד י֎שְׂך֞אֵ֖ל וַי֌ַכ֌֑ו֌ם וַי֌֎יךַשׁ֙ י֎שְׂך֞אֵ֔ל אֵ֚ת כ֌ׇל֟אֶ֣ךֶץ ה֞אֱמֹך֎֔י יוֹשֵׁ֖ב ה֞א֥֞ךֶץ הַה֎֜יא׃

English:

But the ETERNAL, the God of Israel, delivered Sihon and all his troops into Israel’s hands, and they defeated them; and Israel took possession of all the land of the Amorites, the inhabitants of that land.

׀סוק כ׮ב · Verse 22

Hebrew:

וַי֌֎֣יךְשׁ֔ו֌ אֵ֖ת כ֌ׇל֟ג֌ְב֣ו֌ל ה֞אֱמֹך֎֑י מֵ֜אַךְנוֹן֙ וְעַד֟הַי֌ַב֌ֹ֔ק ו֌מ֎ן֟הַמ֌֎דְב֌֖֞ך וְעַד֟הַי֌ַךְד֌ֵ֜ן׃

English:

Thus they possessed all the territory of the Amorites from the Arnon to the Jabbok and from the wilderness to the Jordan.

Israel took possession of the entire Amorite territory from the Arnon to the Jabbok. Rashi underscores that the very land Ammon now claims was annexed from Sihon, not taken from Ammon or Moab.
ךש׎יRashi
וַי֎֌יךְשׁו֌ וְגוֹ׳ מֵאַךְנוֹן וְעַד הַיַ֌בֹ֌ק. שֶׁאַת֞֌ה אוֹמֵך שֶׁהו֌א שֶׁלְ֌ך֞ (׀סוק יג), הֵם מ֎ס֎֌יחוֹן ל֞קְחו֌: ו֌מ֎ן הַמ֎֌דְב֞֌ך וְעַד הַיַ֌ךְדֵ֌ן. מ֎דְב֞֌ךוֹת ה֞יו֌ שׁ֞ם ל֎׀ְנֵי הַיַ֌ךְדֵ֌ן:
They took possession, etc., from Arnon to the Yabok. Which you claim as yours, they annexed from Sichon. From the wilderness to the Yardein. There was a wilderness area adjoining the Yardein.

׀סוק כ׮ג · Verse 23

Hebrew:

וְעַת֌֞֞ה יְהֹו֣֞ה ׀ אֱלֹהֵ֣י י֎שְׂך֞אֵ֗ל הוֹך֎ישׁ֙ אֶת֟ה֣֞אֱמֹך֎֔י מ֎׀֌ְנֵ֖י עַמ֌֣וֹ י֎שְׂך֞אֵ֑ל וְאַת֌֖֞ה ת֌֎יך֞שֶׁ֜נ֌ו֌׃

English:

“Now, then, the ETERNAL, the God of Israel, dispossessed the Amorites before this covenanted people Israel; and should you possess their land?

Jephthah makes a theological argument: God Himself dispossessed the Amorites on Israel's behalf. Metzudat David reads the final phrase as a rhetorical question — 'And you would dare take possession of it?'

׀סוק כ׮ד · Verse 24

Hebrew:

הֲלֹ֞א אֵ֣ת אֲשֶׁ֧ך יוֹך֎֜ישְׁך֛֞ כ֌ְמ֥וֹשׁ אֱלֹהֶ֖יך֞ אוֹת֣וֹ ת֎יך֑֞שׁ וְאֵת֩ כ֌ׇל֟אֲשֶׁ֚ך הוֹך֎֜ישׁ יְהֹו֧֞ה אֱלֹהֵ֛ינו֌ מ֎׀֌֞נֵ֖ינו֌ אוֹת֥וֹ נ֎יך֞֜שׁ׃

English:

Do you not hold what Chemosh your god gives you to possess? So we will hold on to everything that the ETERNAL our God has given us to possess.

Jephthah employs a sharp rhetorical argument: just as you keep whatever your god Chemosh grants you, so Israel keeps what the Lord has granted them. Metzudat David notes this was said mockingly, while Radak observes Chemosh was actually Moab's god, further undermining Ammon's claim.

׀סוק כ׮ה · Verse 25

Hebrew:

וְעַת֌֞֗ה הֲט֥וֹב טוֹב֙ אַת֌֞֔ה מ֎ב֌֞ל֥֞ק ב֌ֶן֟׊֎׀֌֖וֹך מֶ֣לֶךְ מוֹא֑֞ב הֲך֥וֹב ׹־ב֙ ע֎ם֟י֎שְׂך֞אֵ֔ל א֎ם֟נ֎לְחֹ֥ם נ֎לְחַ֖ם ב֌֞֜ם׃

English:

“Besides, are you any better than Balak son of Zippor, king of Moab? Did he start a quarrel with Israel or go to war with them?

Jephthah adds an argument from precedent: Balak son of Zippor, king of Moab, never disputed Israel's right to this land or went to war over it. Are you, the Ammonite king, greater than Balak?

׀סוק כ׮ו · Verse 26

Hebrew:

ב֌ְשֶׁ֣בֶת י֎֠ￜￜְׂך֞אֵ֠ל ב֌ְחֶשְׁב֌֚וֹן ו֌ב֎בְנוֹתֶ֜יה֞ ו֌בְעַךְע֣וֹך ו֌ב֎בְנוֹתֶ֗יה֞ ו֌בְכׇל֟הֶ֜ע֞ך֎ים֙ אֲשֶׁך֙ עַל֟יְדֵ֣י אַךְנ֔וֹן שְׁלֹ֥שׁ מֵא֖וֹת שׁ֞נ֑֞ה ו֌מַד֌֥ו֌עַ לֹ֜א֟ה֎׊֌ַלְת֌ֶ֖ם ב֌֞עֵ֥ת הַה֎֜יא׃

English:

“While Israel has been inhabiting Heshbon and its dependencies, and Aroer and its dependencies, and all the towns along the Arnon for three hundred years, why have you not tried to recover them all this time?

Jephthah delivers his strongest argument from prescription: Israel has dwelt in Heshbon, Aroer, and the surrounding cities for three hundred years without any challenge. Rashi provides a detailed chronological calculation proving this three-hundred-year figure from Joshua through Jephthah.
ךש׎יRashi
עַל יְדֵי אַךְנוֹן. אֵ׊ֶל אַךְנוֹן, שֶׁה֞יו֌ מ֎מ֌וֹא֞ב, וְי֞דְעו֌ שֶׁלֹ֌א ה־י־ה ל֞הֶם לַעֲבֹך עֲלֵיהֶם, שֶׁהֲךֵי מ֎ס֎֌יחוֹן כְ֌ב֞שׁו֌ם (במדב׹ כא:כד), שֶׁלְ֌ק֞ח֞ם מ֎מֶ֌לֶךְ מוֹא֞ב (שם שם כו): שְׁלֹשׁ מֵאוֹת שׁ֞נ֞ה. מ֎שֶ֌ׁכ֞֌בְשׁו֌ אֶת ה֞א֞ךֶץ ב֎֌ימֵי יְהוֹשֻׁעַ עַד י֎׀ְת֞֌ח מ֎כ֞֌אן יֵשׁ ל֎לְמוֹד שְׁנוֹת הַש֌ׁוֹ׀ְט֎ים הַנ֎֌זְכ֞֌ך֎ים עַד הֵנ֞֌ה, א֎ם שְׁנֵי הַש֎֌ׁעְב֌ו֌ד שֶׁל כ֞֌ל או֌מ֞֌ה נ֮מְנ֮ים בְ֌תוֹךְ יְמֵי הַש֌ׁוֹ׀ֵט א֎ם ל־או. שׁ֞נ֎ינו֌ בְ֌סֵדֶך עוֹל֞ם (׀ךק יב): יְהוֹשֻׁעַ ׀֎֌ךְנֵס אֶת י֎שְׂך֞אֵל עֶשְׂך֎ים ו֌שְׁמוֹנֶה שׁ֞נ֞ה, וְאֵין לוֹ מ֮קְ׹־א מ֎מ֎֌י ל֎לְמוֹד. ע֞תְנ֎יאֵל (לעיל ג:יא), אַךְב֞֌ע֎ים שׁ֞נ֞ה, ו֌שְׁנֵי ש֎ׁעְב֌ו֌ד שֶׁל כ֌ו֌שַׁן ך֎שְׁע֞תַי֎ם (שם שם ח) ב֎֌כְל֞ל֞ם. אַחֲך֞יו אֵהו֌ד (שם שם ל), שְׁמוֹנ֎ים שׁ֞נ֞ה, שְׁמוֹנֶה עֶשְׂךֵה שׁ֞נ֎ים ש֎ׁעְב֌ו֌ד שֶׁל עֶגְלוֹן (שם שם יד) בְ֌תוֹכ֞ם, הֲךֵי מֵא֞ה אַךְב֞֌ע֎ים ו֌שְׁמוֹנֶה שׁ֞נ֞ה. דְ֌בוֹך֞ה (שם ה:לא) אַךְב֞֌ע֎ים שׁ֞נ֞ה, ו֌שְׁנֵי ש֎ׁעְב֌ו֌ד י־ב֮ין (שם ד:ג) בְ֌תוֹכ֞ם, הֲךֵי מֵא֞ה שְׁמוֹנ֎ים ו֌שְׁמוֹנֶה. אַחֲך֞יו, שֶׁבַע שׁ֞נ֎ים שֶׁל ש֎ׁעְב֌ו֌ד מ֮דְי־ן (שם ו:א), וְאַךְב֞֌ע֎ים שֶׁל ג֎֌דְעוֹן (שם ח:כח), וְשׁ֞לֹשׁ שֶׁל אֲב֎ימֶלֶךְ (שם ט:כב), הֲךֵי מ֞אתַי֎ם שְׁלֹש֎ׁים ו֌שְׁמוֹנֶה שׁ֞נ֎ים. אַחֲך֞יו, עֶשְׂך֎ים וְשׁ֞לֹשׁ שֶׁל ת֌וֹל֞ע (שם י:ב), וְעֶשְׂך֎ים ו֌שְׁתַ֌י֎ם שֶׁל י־א֮י׹ (שם י:ג), אֶל֞֌א שֶׁע֞לְת֞ה שׁ֞נ֞ה אַחַת ל֎שְׁנֵיהֶם, ו֌שְׁמוֹנֶה עֶשְׂךֵה שֶׁל בְ֌נֵי עַמ֌וֹן (שם שם ח) עַד שֶׁלֹ֌א ב֞֌א י֎׀ְת֞֌ח, הֲךֵי שְׁלֹשׁ מֵאוֹת:
Adjoining [lit. by the hands of] Arnon. Near Arnon. These cities had belonged to Moav, but they recognized that they could not lay claim to them, since they were confiscated from Sichon, who had annexed them from the king of Moav. Three centuries from the conquest of the land in the days of Yehoshua, until Yiftoch. This teaches us concerning the years of the Judges mentioned until now—whether the years of subjugation by the nations are included in the reckoning of the days of the Judge, or not.3The three hundred year total is only accurate if certain of the years of subjugation are included in the years of the judge, and certain years are not, as Rashi explains below. We learn in Seder Olam:4Ch. 12. Yehoshua directed Yisroel for twenty eight years—I am not aware of any Scriptural derivation for this. Asniel for forty years,5 the years of subjugation by Cushan Rishasaim are included.6Eight years. (3:8). Afterward, Ehud for eighty years,7 with the eighteen years of subjugation by Eglon8 included. This totals one hundred forty eight years. Devorah for forty years,9 with the years of subjugation by Yavin10Twenty years. (4:3.) included, totaling one hundred eighty eight years. Afterward, seven years of subjugation by Midyon,11 forty years of Gidon,12 and13 three of Avimelech, totaling two hundred thirty eight years. Afterward, twenty three years of Tola14 and twenty two of Yair,15 with one year overlapping both, and eighteen years of the Bnei Ammon16 until Yiftoch's appearance. This totals three hundred.

׀סוק כ׮ז · Verse 27

Hebrew:

וְא֞֜נֹכ֎י֙ לֹא֟ח֞ט֣֞את֎י ל־֔ךְ וְאַת֌֞֞ה עֹשֶׂ֥ה א֎ת֌֎֛י ך֞ע֖֞ה לְה֎ל֌֣֞חֶם ב֌֎֑י י֎שְׁ׀֌ֹ֚ט יְהֹו֞րה הַשׁ֌ֹ׀ֵט֙ הַי֌֔וֹם ב֌ֵ֚ין ב֌ְנֵ֣י י֎שְׂך֞אֵ֔ל ו֌בֵ֖ין ב֌ְנֵ֥י עַמ֌֜וֹן׃

English:

I have done you no wrong; yet you are doing me harm and making war on me. May GOD, who judges, decide today between the Israelites and the Ammonites!”

Jephthah concludes his diplomatic case by asserting Israel's innocence and calling upon God as the ultimate judge between the two nations. He places the moral responsibility for the conflict squarely on Ammon.

׀סוק כ׮ח · Verse 28

Hebrew:

וְלֹ֣א שׁ֞מַ֔ע מֶ֖לֶךְ ב֌ְנֵ֣י עַמ֌֑וֹן אֶל֟ד֌֎בְךֵ֣י י֎׀ְת֌֞֔ח אֲשֶׁ֥ך שׁ֞לַ֖ח אֵל֞֜יו׃ {×€}

English:

But the king of the Ammonites paid no heed to the message that Jephthah sent him.

׀סוק כ׮ט · Verse 29

Hebrew:

וַת֌ְה֎րי עַל֟י֎׀ְת֌֞ח֙ ך֣ו֌חַ יְהֹו֞֔ה וַי֌ַעֲבֹ֥ך אֶת֟הַג֌֎לְע֖֞ד וְאֶת֟מְנַשׁ֌ֶ֑ה וַ֜י֌ַעֲבֹך֙ אֶת֟מ֎׊ְ׀֌ֵ֣ה ג֎לְע֞֔ד ו֌מ֎מ֌֎׊ְ׀֌ֵ֣ה ג֎לְע֞֔ד ע֞בַ֖ך ב֌ְנֵ֥י עַמ֌֜וֹן׃

English:

Then the spirit of GOD came upon Jephthah. He marched through Gilead and Manasseh, passing Mizpeh of Gilead; and from Mizpeh of Gilead he crossed over [to] the Ammonites.

The spirit of God came upon Jephthah, granting him divine courage and strength. He marched through Gilead and Manasseh, gathering forces, and then crossed over into Ammonite territory to wage war.
ךש׎יRashi
ע֞בַך בְ֌נֵי עַמ֌וֹן. אֶל בְ֌נֵי עַמ֌וֹן:
He crossed to the Bnei Ammon. "To" the Bnei Ammon.

׀סוק ל׳ · Verse 30

Hebrew:

וַי֌֎ד֌ַ֚ך י֎׀ְת֌֥֞ח נֶ֛דֶך לַיהֹו֖֞ה וַי֌ֹאמַ֑ך א֎ם֟נ֞ת֥וֹן ת֌֎ת֌ֵ֛ן אֶת֟ב֌ְנֵ֥י עַמ֌֖וֹן ב֌ְי֞ד֎֜י׃

English:

And Jephthah made the following vow to GOD: “If You deliver the Ammonites into my hands,

׀סוק ל׮א · Verse 31

Hebrew:

וְה֞י֣֞ה הַי֌וֹ׊ֵ֗א אֲשֶׁ֚ך יֵ׊ֵ֜א מ֎ד֌ַלְתֵրי בֵית֎י֙ ל֎קְך֞את֎֔י ב֌ְשׁו֌ב֎֥י בְשׁ֞ל֖וֹם מ֎ב֌ְנֵ֣י עַמ֌֑וֹן וְה־י־ה֙ לַיהֹו֞֔ה וְהַעֲל֎ית֎֖יהו֌ עֹל֞֜ה׃ {×€}

English:

then whatever comes out of the door of my house to meet me on my safe return from the Ammonites shall be GOD’s and shall be offered by me as a burnt offering.”

Jephthah makes his fateful vow: whatever comes out of his house to greet him upon his victorious return will be dedicated to God or offered as a burnt offering. Radak reads the vav as disjunctive ('or'), meaning he intended either consecration or sacrifice depending on what emerged.
׹ד׮קRadak
והעליתיהו עולה. דעת ׹ז"ל בזה ידוע וא"א ז"ל ׀יךש והעליתיהו הוי"ו במקום או ו׀יךש והיה לה' הקדש אם אינו ׹אוי לעולה או העליתיהו עולה אם ׹אוי לעולה וכמו זה הוי"ו מכה אביו ואמו או אמו וי׀ה ×€×™' וכן נ׹אה מה׀סוק כי לא המיתה שאמך ואבכה על נ׀שי לאות כי לא המיתה אך לא ידעה איש כמו שאמך והיא לא ידעה איש ומה שאמך גם כן ויעש לה את נד׹ו אשך נד׹ ולא אמך ויעלה עולה לאות כי ׀ךושה היתה וזהו את נד׹ו אשך נד׹ והיה להשם כך נ׹אה ל׀י ׀שטי ה׀סוקים ודב׹י ׹ז"ל אם קבלה היא בידם עלינו לקבלה:
Shall be offered by me as an offering The opinion of our rabbis of blessed memory regarding this is known, and my lord and father, that the explanation of "shall be offered by me", the vav [ו] is disjunctive, with the same function as "or". And it can be explained as follows: "And it will be for God," i.e. sanctified [הקדש], if it is unsuitable for a burnt offering. Or it "shall be offered by me as a burnt offering," if it is suitable for a burnt offering. And similar to this, the vav of "He who strikes his father or [ו] his mother" (Exodus 25:15) signifies "or". And it is well explained, and so it seems to me from the verse, for it is not death, because the verse would say "And I will weep for my life" -- rather, [she will weep] that she has not known a man [because in fact the verse says "I will weep for my maidenhood" (Judges 11:37)]. And that which it also says, "he did to her as he had vowed to do" (Judges 11:39), and it does not say "He offered her as a burnt offering." This shows us that she was celibate/separated, and this is what he had vowed -- that she should be for God. This seems to me to be according to the plain meaning of the verses, and the words of our rabbis of blessed memory; if they [the words] were accepted into their hands as an acceptance, it is our duty to accept them [?].

׀סוק ל׮ב · Verse 32

Hebrew:

וַי֌ַעֲבֹ֥ך י֎׀ְת֌֛֞ח אֶל֟ב֌ְנֵ֥י עַמ֌֖וֹן לְה֎ל֌֣֞חֶם ב֌֑֞ם וַי֌֎ת֌ְנֵ֥ם יְהֹו֖֞ה ב֌ְי֞ד֜וֹ׃

English:

Jephthah crossed over to the Ammonites and attacked them, and GOD delivered them into his hands.

׀סוק ל׮ג · Verse 33

Hebrew:

וַי֌ַכ֌ֵ֡ם מֵעֲךוֹעֵך֩ וְעַד֟ב֌ֹאֲך֚֞ מ֎נ֌֎֜ית עֶשְׂך֎֣ים ע֎֗יך וְעַד֙ א֞בֵ֣ל כ֌ְך֞מ֎֔ים מַכ֌֖֞ה ג֌ְדוֹל֣֞ה מְאֹ֑ד וַי֌֎כ֌֞֜נְעו֌֙ ב֌ְנֵ֣י עַמ֌֔וֹן מ֎׀֌ְנֵ֖י ב֌ְנֵ֥י י֎שְׂך֞אֵ֜ל׃ {×€}

English:

He utterly routed them—from Aroer as far as Minnith, twenty towns—all the way to Abel-cheramim. So the Ammonites submitted to the Israelites.

Jephthah struck the Ammonites with a devastating defeat across twenty cities, from Aroer to Minnith and as far as Abel-cheramim (the Plain of the Vineyards). The Ammonites were thoroughly subdued before Israel.
ךש׎יRashi
א֞בֵל כְ֌ך֞מ֎ים. (תךגום:) מֵישַׁך כַ֌ךְמַי֞֌א:
The Vineyard plains. The plain of the vineyards.17This is Targum Yonasan’s translation.

׀סוק ל׮ד · Verse 34

Hebrew:

וַי֌֞בֹ֚א י֎׀ְת֌֣֞ח הַמ֌֎׊ְ׀֌֞ה֮ אֶל֟ב֌ֵיתוֹ֒ וְה֎נ֌ֵրה ב֎ת֌וֹ֙ יֹ׊ֵ֣את ל֎קְך֞את֔וֹ ב֌ְתֻ׀֌֎֖ים ו֌ב֎מְחֹל֑וֹת וְךַק֙ ה֎֣יא יְח֮יד־֔ה אֵ֜ין֟ל֥וֹ מ֎מ֌ֶ֛נ֌ו֌ ב֌ֵ֖ן אוֹ֟בַ֜ת׃

English:

When Jephthah arrived at his home in Mizpah, there was his daughter coming out to meet him, with hand-drum and dance! She was an only child; he had no other son or daughter.

In a tragic twist, Jephthah's own daughter emerges first from his house, dancing with timbrels to celebrate his victory. The text emphasizes that she was his only child, heightening the devastating consequences of his rash vow.

׀סוק ל׮ה · Verse 35

Hebrew:

וַיְה֎י֩ כ֎ךְאוֹת֚וֹ אוֹￜￜ֞֜ה֌ וַי֌֎קְךַ֣ע אֶת֟ב֌ְג֞ד֞֗יו וַי֌ֹ֙אמֶך֙ אֲה֞րה֌ ב֌֎ת֌֎י֙ הַכְךֵ֣עַ ה֎כְךַעְת֌֎֔נ֎י וְאַ֖ת֌ְ ה֞י֎֣ית ב֌ְעֹ֜כְך֑֞י וְא֞נֹכ֎֗י ׀֌֞׊֎րית֎י ׀֎י֙ אֶל֟יְהֹו֞֔ה וְלֹ֥א או֌כַ֖ל ל֞שׁ֜ו֌ב׃

English:

On seeing her, he rent his clothes and said, “Alas, daughter! You have brought me low; you have become my troubler! For I have uttered a vowcuttered a vow Lit. “opened my mouth.” to GOD and I cannot retract.”

Jephthah tears his garments in anguish, crying that his daughter has brought him low. He confesses that he opened his mouth to God in a vow and cannot retract it, revealing his tragic understanding that his words have bound him irrevocably.
ךש׎יRashi
הַכְךֵעַ ה֎כְךַעְת֎֌נ֎י. לְשׁוֹן נְקֵב֞ה, וְדוֹמֶה לוֹ (שיך השיךים ד:ט): ל֎בַ֌בְת֎֌נ֎י אֲחוֹת֎י כַל֞֌ה: ה֞י֎ית בְ֌עוֹכְך֎י. כ֞֌ל ד֞֌מ֎י נֶעְכ֞֌ך, ק֎׀ַ֌חְתְ֌ אֶת ךַגְל֎י:
You are among those who ruined me. This is the feminine usage.18ה֎כְךַעְת֌֎נ֎י, with the “cherik” vocalization under the ת, is generally translated as referring to the first person neuter, “I brought to the knees.” Here, however, the translation is the feminine “you brought to the knees.” Similarly, "You captured my heart, my sister bride."19Shir Hashirim, 4:9. Here, too, ל֎ב֌ַב֜ת֌֎נ֎י, with the “cherik” vocalization under the the ת, is translated as the feminine “you captured my heart.” You have surely brought me to my knees All my blood is in turmoil, You have taken away my feet.

׀סוק ל׮ו · Verse 36

Hebrew:

וַת֌ֹ֣אמֶך אֵל֞֗יו א־ב֮י֙ ׀֌֞׊֎րית֞ה אֶת֟׀֌֎֙יך֞֙ אֶל֟יְהֹו֞֔ה עֲשֵׂ֣ה ל֮֔י כ֌ַאֲשֶׁ֖ך י֞׊֣֞א מ֎׀֌֎֑יך֞ אַחֲךֵ֡י אֲשֶׁ֣ך ע֞שׂ֞ה֩ לְך־ֹ יְהֹו֧֞ה נְק֞מ֛וֹת מֵאֹיְבֶ֖יך֞ מ֎ב֌ְנֵ֥י עַמ֌֜וֹן׃

English:

“Father,” she said, “you have uttered a vow to GOD; do to me as you have vowed, seeing that GOD has vindicated you against your enemies, the Ammonites.”

Jephthah's daughter responds with remarkable composure and piety, accepting her fate. She tells her father to fulfill his vow since God has vindicated him against the Ammonites, acknowledging that the condition of the vow has been met.

׀סוק ל׮ז · Verse 37

Hebrew:

וַת֌ֹ֙אמֶך֙ אֶל֟א֞ב֎֔יה֞ יֵע֥֞שֶׂה ל֌֎֖י הַד֌֞ב֣֞ך הַז֌ֶ֑ה הַךְ׀֌ֵ֚ה מ֎מ֌ֶ֜נ֌֎י שְׁנַ֣י֎ם חֳד֞שׁ֎֗ים וְאֵ֜לְכ֞ה֙ וְי֞ךַדְת֌֎֣י עַל֟הֶה֞ך֎֔ים וְאֶבְכ֌ֶה֙ עַל֟ב֌ְתו֌לַ֔י א֞נֹכ֎֖י (וךעיתי) [וְךֵ֜עוֹת֞֜י]׃

English:

She further said to her father, “Let this be done for me: let me be for two months, and I will go with my companions and lamentdlament Lit. “descend,” i.e., with weeping; cf. Isa. 15.3. upon the hills and there bewail my maidenhood.”

The daughter asks for two months to go to the hills with her companions to bewail her maidenhood. The Midrash (cited by Rashi) interprets 'the hills' as a reference to the Sanhedrin, suggesting she hoped they might find a way to annul the vow.
ךש׎יRashi
וְי֞ךַדְת֎֌י עַל הֶה֞ך֎ים. לְשׁוֹן יְל־ל־ה הו֌א, וְדו֌גְמ֞תוֹ (ישעיהו טו:ג): עַל גַ֌ג֌וֹתֶיה֞ ו֌ב֎ךְחוֹבוֹתֶיה֞ כֻ֌לֹ֌ה יְיֵל֎יל י֞ךַד ב֎֌בְכ֎י, הַמ֎֌תְעַ׊ֵ֌ב ב֎֌בְכ֎י עַד שֶׁג֌ו֌׀וֹ מ֎שְׁתַ֌בֵ֌ך. ו֌בְמ֎דְךַשׁ אַג֞֌ד֞ה ד֌וֹךֵשׁ ךַב֎֌י תַ֌נְחו֌מ֞א (בחוקותי ה): עַל הֶה֞ך֎ים. ל֎׀ְנֵי סַנְהֶדְך֎ין, שֶׁמ֞֌א י֎מְ׊ְאו֌ ׀ֶ֌תַח לְנ֮דְ׹ְך־:
To grieve on the hills. This word refers to bewailing. 20Not, as translated elsewhere, “To descend,” but “To grieve.” Similarly, "On its roofs and thoroughfares, total wailing, weeping grief."21Yeshaya, 15:3. Weeping so intense that it causes a physical breakdown.22׹ד may also be translated as “crushing.” See Yeshaya, 45:1. Midrash Agada: R' Tanchuma expounded, On the hills; before the Sanhedrin—perhaps they may find a loophole in your vow.23Yalkut, 67.

׀סוק ל׮ח · Verse 38

Hebrew:

וַי֌ֹ֣אמֶך לֵ֔כ֎י וַי֌֎שְׁלַ֥ח אוֹת֖֞ה֌ שְׁנֵ֣י חֳד֞שׁ֎֑ים וַת֌ֵրלֶךְ ה֮יא֙ וְךֵ֣עוֹתֶ֔יה֞ וַת֌ֵ֥בְך֌ְ עַל֟ב֌ְתו֌לֶ֖יה֞ עַל֟הֶה֞ך֎֜ים׃

English:

“Go,” he replied. He let her go for two months, and she and her companions went and bewailed her maidenhood upon the hills.

Jephthah granted her request, and she spent two months on the hills with her companions weeping over her virginity. Rashi notes the precise wording indicates she mourned her actual maidenhood — that she would never marry — rather than mourning with her maiden companions.
ךש׎יRashi
וַתֵ֌בְךְ֌ עַל בְ֌תו֌לֶיה֞. מ֎דְ֌ל֞א כְת֎יב עַל בְ֌תו֌לוֹתֶיה֞, מַשְׁמַע בְ֌תו֌ל֎ים מַמ֞֌שׁ:
Wept over her maidenhood. Since it is not written "over her maidens," the inference is, over her actual maidenhood.

׀סוק ל׮ט · Verse 39

Hebrew:

וַיְה֎֞י מ֎ק֌ֵ֣ץ ׀ שְׁנַ֣י֎ם חֳד֞שׁ֎֗ים וַת֌֞֙שׇׁב֙ אֶל֟א֞ב֎֔יה֞ וַי֌ַ֣עַשׂ ל֞֔ה֌ אֶת֟נ֎דְך֖וֹ אֲשֶׁ֣ך נ־ד־֑׹ וְה֮יא֙ לֹא֟י֞דְע֣֞ה א֎֔ישׁ וַת֌ְה֎י֟חֹ֖ק ב֌ְי֎שְׂך֞אֵ֜ל׃

English:

After two months’ time, she returned to her father, and he did to her as he had vowed. She had never known a man. So it became a custom in Israel

Jephthah fulfilled his vow upon his daughter, and she never knew a man. The commentators debate whether she was actually sacrificed (as the Talmud in Taanit 4a suggests) or devoted to a life of celibate seclusion in service of God (as Radak and Metzudat David prefer). Rashi notes that both Jephthah and Pinchas were punished for failing to seek annulment of the vow.
ךש׎יRashi
וַתְ֌ה֎י חֹק. ג֞֌זְךו֌ שֶׁלֹ֌א יַעֲשֶׂה א־ד־ם עוֹד כֵ֌ן, שֶׁא֎ל֌ו֌ ה֞לַךְ אֵ׊ֶל ׀֎֌נְח֞ס, אוֹ הו֌א ב֞֌א אֶ׊ְלוֹ, ה־י־ה מַת֎֌יך לוֹ נ֎דְךוֹ, ע֞מְדו֌ ב֎֌גְדֻל֞֌ת֞ן, ו֌מ֎בֵ֌ין שְׁנֵיהֶם א־בְד־ה, וְנ֎׀ְךַע מֵהֶם, ׀֎֌נְח֞ס נ֎סְתַ֌לְ֌ק֞ה שְׁכ֎ינ֞ה הֵימֶנ֌ו֌, שֶׁנֶ֌אֱמַך בְ֌ד֎בְךֵי הַי֞֌מ֎ים (א ט:כ): לְ׀֞נ֎ים ה׳ ע֎מ֌וֹ, ל֞מַדְנו֌ שֶׁבְ֌סוֹ׀וֹ אֵינוֹ ע֎מ֌וֹ, וְי֎׀ְת֞֌ח הו֌כ֞֌ה ב֎֌שְׁח֎ין וְנ֎׀֌ו֌ל אֵב֞ך֎ים, שֶׁנֶ֌אֱמַך (לקמן יב:ז): וַי֎֌ק֞֌בֵך בְ֌ע֞ךֵי ג֎לְע֞ד. וְיֵשׁ עוֹד ל֎׀ְתֹ֌ך: וַתְ֌ה֎י חֹק בְ֌י֎שְׂך֞אֵל. מְחֻב֞֌ך לְמ֮קְ׹־א שֶׁלְ֌אַחֲך֞יו:
She became the subject of a law. Legislation was enacted prohibiting any repetition of this, for, had he approached Pinchos, or had Pinchos approached him, he would have released him from his vow.24By informing him that a human being cannot be designated as an offering. But they refused to humble themselves,25Pinchas, because it was Yiftoch who required his services; Yiftoch, because he was the supreme commander. (Yalkut, 68) and were, thus, both responsible for her ruin. They were punished. The Divine Presence departed from Pinchos, as it is said in Divrei Hayamim,26Divrei Hayamim 1, 9:20. "Adonoy was with him previously." We learn that he was not with him later. And Yiftoch was afflicted with ulcerations and the loss of his limbs, as it is said,27Below, 12:7. "He was buried in the cities of Gilod."28Individual limbs, like the entire body, require burial. The plural usage, “cities”, teaches that his burial took place in a number of cities—wherever his limbs fell. (Yalkut, ibid.) Another interpretation: "She became the subject of a law in Yisroel" relates to the following passage.29She was the subject of a law requiring the daughters of Yisroel to visit her yearly.
מ׊ודת דודMetzudat David
ויעש לה וגו׳. ה׀ךישה מבני אדם לשבת בודדה עוסקת בעבודת ה׳, וךבותינו זכ׹ונם לב׹כה אמ׹ו (תענית ד א) שנדך להק׹יב עולה את כל היושא וכו׳, וכן עשה נד׹ו: והיא לא ידעה איש. ׹שה לומ׹, כאשך נד׹, כן עשה, והיתה ׀ךושה מאיש: ותהי חק בישךאל. הוא מה שיאמך במק׹א שלאחךיו:
And he did to her [as he had vowed]. She separated from human company to live alone, busy with the worship of God. And our teachers of blessed memory have said (Ta'anit 4a) that he vowed to sacrifice as a burnt offering all that came out of his house, and so he performed his vow. And she had not known a man It wishes to say, as he had vowed, so she had done, and she had separated from men.

׀סוק מ׳ · Verse 40

Hebrew:

מ֎י֌֞מ֎֣ים ׀ י־מ֮֗ימ־ה ת֌ֵלַ֙כְנ֞ה֙ ב֌ְנ֣וֹת י֎שְׂך֞אֵ֔ל לְתַנ֌֕וֹת לְבַת֟י֎׀ְת֌֖֞ח הַג֌֎לְע֞ד֎֑י אַךְב֌ַ֥עַת י־מ֖֮ים ב֌ַשׁ֌֞נ֞֜ה׃ {×€}

English:

for the maidensemaidens Lit. “daughters.” of Israel to go every year, for four days in the year, and chant dirges for the daughter of Jephthah the Gileadite.

A custom was established in Israel for the daughters of Israel to go annually for four days to lament with (or for) the daughter of Jephthah. Metzudat David explains they came to comfort her and alleviate her sorrow throughout her lifetime of seclusion.
ךש׎יRashi
מ֎י֞֌מ֎ים י־מ֮ימ־ה תֵ֌לַכְנ֞ה וְגוֹ׳. הַד֞֌ב֞ך הַזֶ֌ה ק֞בְעו֌ עֲלֵיהֶם לְחֹק: לְתַנ֌וֹת. לְקוֹנֵן:
Journeyed annually. This was established as a law.30This follows Rashi’s second interpretation of v. 39. See fn.29. To grieve. To weep.

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