King James Version

What Does Judges 11:35 Mean?

Judges 11:35 in the King James Version says “And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very l... — study this verse from Judges chapter 11 with commentary, cross-references, and original Hebrew word analysis.

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.

Judges 11:35 · KJV


Context

33

And he smote them from Aroer, even till thou come to Minnith, even twenty cities, and unto the plain of the vineyards , with a very great slaughter. Thus the children of Ammon were subdued before the children of Israel. the plain: or, Abel

34

And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter. beside: or, he had not of his own either son or daughter: Heb. of himself

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.

36

And she said unto him, My father, if thou hast opened thy mouth unto the LORD, do to me according to that which hath proceeded out of thy mouth; forasmuch as the LORD hath taken vengeance for thee of thine enemies, even of the children of Ammon.

37

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 . go up: Heb. go and go down


Commentary

KJV Study Commentary
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.

This verse contributes to the narrative of Jephthah's deliverance and tragic vow. The Book of Judges documents Israel's cyclical pattern of apostasy and deliverance, revealing both human depravity and divine mercy. Each cycle begins with Israel doing evil (usually Baal worship), followed by God's judgment through foreign oppression, Israel's cry for deliverance, God raising up a judge, temporary peace, then renewed apostasy after the judge dies.

Theologically, this pattern demonstrates several crucial truths: (1) Human inability to maintain covenant faithfulness apart from God's transforming grace; (2) God's justice in punishing covenant violation through the curses of Deuteronomy 28; (3) God's mercy in responding to repentant cries with deliverance; (4) The inadequacy of repeated deliverances to produce lasting transformation, pointing to the need for the New Covenant with God's law written on hearts (Jeremiah 31:31-34).

The judges themselves foreshadow Christ—they are divinely appointed deliverers who save Israel from enemies. Yet their imperfections and temporary victories point to the need for the perfect Judge who would provide permanent deliverance. Jesus fulfills the judges' typology, being the ultimate "sent one" who conquers spiritual enemies definitively through His death and resurrection, providing eternal salvation rather than temporary political relief.

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Historical & Cultural Context

Historical Setting: The Book of Judges spans approximately 350-400 years (c. 1375-1050 BCE) during the Late Bronze Age collapse and early Iron Age. This period saw the disintegration of major empires (Hittites, Mycenaeans) and weakening of Egyptian control over Canaan, creating a power vacuum filled by emerging peoples including Philistines (Sea Peoples), Aramaeans, and regional kingdoms. The decentralized tribal structure left Israel vulnerable to external oppression and internal chaos.

Cultural Context: This passage relates to Jephthah's deliverance and tragic vow. Canaanite religion dominated the region, centered on Baal (storm/fertility god), Asherah (mother goddess), and Anat (war goddess). Archaeological discoveries at Ugarit (Ras Shamra) have provided extensive information about Canaanite mythology and religious practices. Baal worship involved ritual prostitution, child sacrifice, and fertility rites tied to agricultural seasons. Israel's persistent attraction to these gods demonstrates the strong cultural pressure to conform to surrounding nations' religious practices.

The material culture of this period shows gradual Israelite settlement in the Canaanite hill country, with simpler pottery and architecture than coastal Canaanite cities. Iron technology was beginning to spread, giving military advantage to peoples who mastered it (note the Philistines' iron monopoly, 1 Samuel 13:19-22). The absence of centralized government during the judges period stands in stark contrast to the bureaucratic city-states of Canaan and the imperial administration of Egypt and Mesopotamia. This political structure reflected Israel's theocratic ideal—God as king—yet the repeated cycles of apostasy showed this ideal required more than political structures; it demanded heart transformation.

Reflection Questions

  1. How does this passage about Jephthah's deliverance and tragic vow reveal God's character in dealing with persistent human rebellion and incomplete obedience?
  2. What patterns of spiritual compromise or incomplete obedience in your own life mirror Israel's failures during the judges period?
  3. How does understanding the cyclical nature of sin and deliverance in Judges help you appreciate Christ's perfect and final deliverance from sin's power?

Original Language Analysis

Hebrew · 22 words
וַיְהִי֩1 of 22
H1961

to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)

כִרְאוֹת֨וֹ2 of 22

And it came to pass when he saw

H7200

to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)

אוֹתָ֜הּ3 of 22
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

וַיִּקְרַ֣ע4 of 22

her that he rent

H7167

to rend, literally or figuratively (revile, paint the eyes, as if enlarging them)

אֶת5 of 22
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

בְּגָדָ֗יו6 of 22

his clothes

H899

a covering, i.e., clothing

וַיֹּ֙אמֶר֙7 of 22

and said

H559

to say (used with great latitude)

אֲהָ֤הּ8 of 22

Alas

H162

oh!

בִּתִּי֙9 of 22

my daughter

H1323

a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)

הִכְרַעְתִּ֔נִי10 of 22

thou hast brought

H3766

to bend the knee; by implication, to sink, to prostrate

הִכְרַעְתִּ֔נִי11 of 22

thou hast brought

H3766

to bend the knee; by implication, to sink, to prostrate

וְאַ֖תְּ12 of 22
H859

thou and thee, or (plural) ye and you

הָיִ֣יתְ13 of 22
H1961

to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)

בְּעֹֽכְרָ֑י14 of 22

and thou art one of them that trouble

H5916

properly, to roil water; figuratively, to disturb or affict

וְאָֽנֹכִ֗י15 of 22
H595

i

פָּצִ֤יתִי16 of 22

me for I have opened

H6475

to rend, i.e., open (especially the mouth)

פִי֙17 of 22

my mouth

H6310

the mouth (as the means of blowing), whether literal or figurative (particularly speech); specifically edge, portion or side; adverbially (with prepos

אֶל18 of 22
H413

near, with or among; often in general, to

יְהוָ֔ה19 of 22

unto the LORD

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

וְלֹ֥א20 of 22
H3808

not (the simple or abs. negation); by implication, no; often used with other particles

אוּכַ֖ל21 of 22

and I cannot

H3201

to be able, literally (can, could) or morally (may, might)

לָשֽׁוּב׃22 of 22

go back

H7725

to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point);


Study Guide

Historical Context

This verse is found in the book of Judges. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Judges 11:35 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Judges 11:35 from Treasury of Scripture Knowledge

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