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75:. However, his only child, an unnamed daughter, came out to meet him dancing and playing a tambourine (v. 34). She encourages Jephthah to fulfill his vow (v. 36) but asks for two months to weep for her virginity (v. 38). After this period of time, Jephthah fulfilled his vow and offered his daughter.
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was offered after birth, and spent the rest of her life in seclusion. This is based on considerations arising from the narrative, such as that weeping for her virginity would make no sense if she were about to die. Commentators holding this view include
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One opinion among commentators is that after she mourned for her virginity in light of the
Biblical commandment to "be fruitful and multiply", which she would now no longer be able to fulfill, Jephthah killed his daughter in an act of
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names
Jephthah's daughter as "Tannot" (or "Tanot") and appears in various chapters. The name is derived from the verse in Judges 11:40 "for the maidens of Israel to go every year, for four days in the year, and chant dirges
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Roded, R. (2015). Jewish and
Islamic religious feminist exegesis of the sacred books: Adam, woman and gender. Nashim: A Journal of Jewish Women's Studies & Gender Issues, (29), 56-80.
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In the medieval period, some Jewish communities refrained from drinking water from wells and rivers for a few hours at four key times of the year, a custom called the
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ADELMAN, R. (2022). CROSSING THE THRESHOLD OF HOME: JEPHTHAH’S DAUGHTER FROM THE HEBREW BIBLE TO MODERN MIDRASH. Feminist
Interpretations of Biblical Literature, 1.
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Baumgarten, Elisheva. (2007). ""Remember that glorious girl": Jephthah's
Daughter in Medieval Jewish Culture".
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Jephthah's daughter was not given a central role in many pre-medieval texts: the major exception was the first-century
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466:רבקה לוביץ, 'מדרשי בת יפתח', בתוך נחמה וינגרטן־מינץ ותמר ביאלה (עורכות), דרשוני: מדרשי נשים, א, תל אביב 2009,עמ' 100
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who devote their whole lives to God. In other medieval
Christian texts, Jephthah's daughter was portrayed as a
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83:. There is an opposing opinion that Jephthah's daughter was "offered to the Lord" in the same way
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and is one of its five heroines, representing obedience to duty.
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361:"She Was Loved by God and by Her Friends | Teach Your Children"
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199:") for the daughter of Jephthah the Gileadite."
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139:, Abelard also portrayed Seila as a model for
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179:Jephthah's daughter is called "Adah" by the
133:Planctus virginum Israel super filia Jephte
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542:Human sacrifice in folklore and mythology
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135:. In a letter to his lover
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153:Purification of the Virgin
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164:. In the twelfth century
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186:In the field of Jewish
233:Stone, Lawson (2016).
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512:Filicide in mythology
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332:"Jephthah's Daughter"
166:Rabbi Judah the Pious
45:, is a figure in the
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305:Keil and Delitzsch.
236:Joshua, Judges, Ruth
137:Héloïse d'Argenteuil
448:on 27 January 2018.
284:Jewish Encyclopedia
106:Jehovah's Witnesses
35:Jephthah's daughter
28:Jephthah's Daughter
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279:"Jephthah (יפתח)"
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24:James Tissot
307:"Judges 11"
149:Virgin Mary
90:David Kimhi
501:Categories
220:References
104:, and the
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416:1553-0604
370:31 August
214:Iphigenia
98:Delitzsch
65:Ammonites
451:Archived
203:See also
188:exegesis
61:Jephthah
345:29 July
312:29 July
290:29 July
256:29 July
170:tekufah
161:tekufah
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197:tannot
174:Tishre
130:lament
85:Samuel
56:. The
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58:judge
43:Iphis
39:Seila
412:ISSN
372:2019
347:2018
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