Judges 11:31 meaning, Cross Ref, ai commentary KJV NIV ESV NLT

Judges 11:31 kjv

Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD's, and I will offer it up for a burnt offering.

Judges 11:31 nkjv

then it will be that whatever comes out of the doors of my house to meet me, when I return in peace from the people of Ammon, shall surely be the LORD's, and I will offer it up as a burnt offering."

Judges 11:31 niv

whatever comes out of the door of my house to meet me when I return in triumph from the Ammonites will be the LORD's, and I will sacrifice it as a burnt offering."

Judges 11:31 esv

then whatever comes out from the doors of my house to meet me when I return in peace from the Ammonites shall be the LORD's, and I will offer it up for a burnt offering."

Judges 11:31 nlt

I will give to the LORD whatever comes out of my house to meet me when I return in triumph. I will sacrifice it as a burnt offering."

Judges 11 31 Cross References

| Verse | Text | Reference ||-------------|----------------------------------------------------------------------------|-----------------------------------------------|| Lev 27:28-29| Every devoted thing in Israel that is devoted to the LORD, whether man or beast or of a field of his possession, shall be sold or redeemed; every devoted thing is most holy to the LORD. No one devoted, who is to be devoted for destruction, shall be ransomed; he shall surely be put to death. | Devotion to God, especially for destruction. || Num 30:2 | If a man vows a vow to the LORD... he shall not break his word. | Binding nature of a vow. || Deut 23:21-23| When you make a vow to the LORD your God, you shall not delay to pay it...| Importance of fulfilling vows promptly. || Psa 50:14 | Offer to God a sacrifice of thanksgiving, and perform your vows to the Most High. | Performing vows as part of worship. || Ecc 5:4-6 | When you vow a vow to God, do not delay paying it... It is better that you should not vow than that you should vow and not pay. | Better not to vow than to fail to pay. || Prov 20:25 | It is a snare to a man to devote a thing rashly and after the vows to inquire. | Danger of making rash vows. || Gen 22:2 | Take your son, your only son Isaac... and offer him there as a burnt offering. | Abraham's test of faith; God's provision for substitute. || Lev 1:1-17 | Describes the law for the burnt offering (olah), explicitly of animals. | Legal prescription for burnt offerings. || Deut 12:31 | You shall not worship the LORD your God in that way, for every abominable thing that the LORD hates they have done for their gods, for even their sons and their daughters they burn in the fire to their gods. | God's absolute prohibition of child sacrifice. || Lev 18:21 | You shall not give any of your children to offer them to Molech. | Direct prohibition against child sacrifice. || Psa 40:6-8 | In burnt offerings and sin offerings you have taken no pleasure. Then I said, "Behold, I have come... to do your will, O my God." | Obedience over sacrifice. || Isa 1:11-13 | "What to me is the multitude of your sacrifices?" says the LORD; "I have had enough of burnt offerings..." | God's dissatisfaction with mere ritual without righteousness. || Mic 6:7-8 | Will the LORD be pleased with thousands of rams... Shall I give my firstborn for my transgression? He has told you, O man, what is good; and what does the LORD require of you but to do justice...? | Rejection of human sacrifice for pleasing God. || 1 Sam 14:24-46| Saul's rash oath, leading to near death of Jonathan. | Consequences of a leader's impulsive vow. || Acts 23:12 | Some Jews conspired and bound themselves by an oath neither to eat nor drink till they had killed Paul. | A binding, albeit evil, oath. || Jer 7:31 | They have built the high places of Topheth... to burn their sons and their daughters in the fire, which I did not command, nor did it come into my mind. | God denies ever commanding human sacrifice. || Ezr 10:1-5 | Ezra's call for Israel to make a covenant to put away foreign wives. | Example of a community covenant/vow. || Num 6:1-21 | The law of the Nazirite vow. | A specific type of vow to God. || Psa 76:11 | Make vows to the LORD your God and perform them. | General command to fulfill vows. || Matt 5:33-37| Let your 'yes' be yes and your 'no' be no. | Jesus' teaching on oaths, promoting integrity. || Heb 10:5-7 | Consequently, when Christ came into the world, he said, "Sacrifices and offerings you have not desired, but a body have you prepared for me..." | Christ's perfect sacrifice fulfilling all. |

Judges 11 verses

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Judges 11 31 Meaning

Judges 11:31 records the rash vow made by Jephthah, the judge of Israel, before engaging in battle with the Ammonites. He pledges that if God grants him victory and he returns triumphantly, then the first being or thing that emerges from his home to greet him will be dedicated to the Lord. He specifically states that he "will offer it up as a burnt offering," a type of sacrifice in ancient Israelite worship where the entire offering was consumed by fire on the altar.

Judges 11 31 Context

The book of Judges details a chaotic period in Israel's history characterized by a cyclical pattern of apostasy, oppression by foreign nations, cries for help, and deliverance by God through "judges." Jephthah emerges during a particularly low point, where the Israelites had largely abandoned the Lord and served various pagan deities (Judges 10:6-7). This spiritual decay indicates a lack of true understanding and commitment to Yahweh's covenant.

Jephthah himself has a difficult background; the son of a prostitute, rejected by his half-brothers, he lived as a mercenary leader. Despite this, when the Ammonites threaten Israel, the elders of Gilead appeal to him for leadership. After some negotiation, Jephthah leads Israel's forces. Before battle, influenced perhaps by a desire for divine favor, or even by the prevalent pagan practices of making extreme vows to secure success, Jephthah makes this vow to the Lord. His action occurs against the backdrop of the Lord explicitly condemning child sacrifice, a common practice among the surrounding Canaanite and Ammonite peoples (e.g., Deut 12:31). This vow is made out of fear and desperation, reflecting the spiritual ignorance of the time, rather than a clear understanding of God's character and demands.

Word Analysis

then whatever comes out of the doors: The Hebrew phrase for "whatever comes out" is הַיּוֹצֵא (ha'yotze'), a singular masculine participle. This grammatical form strongly suggests "whoever" or "the one coming out," rather than an inanimate "whatever." This specific phrasing, particularly in the cultural context of a domestic entrance, points toward the likelihood of encountering a person (child, servant) or a familiar animal (pet).
of my house: Hebrew מִדַּלְתֵי בֵיתִי (middaltey beiti), meaning "from the doors of my house." This specifies the very first entity encountered directly from Jephthah's personal dwelling.
to meet me: Hebrew לִקְרָאתִי (liqra'ti), literally "to meet me" or "to encounter me." This implies an intentional act of greeting, often associated with a person or a familiar animal excited to welcome a master home.
when I return in triumph from the Ammonites: Hebrew בְּשׁוּבִי בְשָׁלוֹם מִבְּנֵי עַמּוֹן (b'shuvî b'shalom mib'nê Ammon), meaning "when I return in peace/safely from the sons of Ammon." Jephthah links the fulfillment of his vow directly to his successful return after God grants him victory, signifying a conditional pledge.
will be the Lord's: Hebrew לַיהוָה וְהָיָה (laYHWH v'hayah), "to Yahweh it shall be." This declares dedication to God, aligning with various forms of consecrated things in Israelite law (e.g., Lev 27). However, the subsequent clause dramatically alters the nature of this dedication.
and I will offer it up as a burnt offering: Hebrew וְהַעֲלִיתִיהוּ עֹלָה (v'ha'aliytihu olah), meaning "and I will cause it to ascend as a burnt offering." This is the pivotal and problematic part of the vow. The term עֹלָה (olah) in Hebrew Scripture specifically denotes a whole burnt offering of an animal, entirely consumed by fire on the altar as an ascent-offering to God (Lev 1). This offering had strict ritualistic guidelines and never, under any circumstances, involved human beings in the Torah's legal framework. God explicitly and repeatedly forbade human sacrifice as an abomination (Lev 18:21; Deut 12:31, 18:10; Jer 7:31). The use of olah here suggests either extreme spiritual ignorance on Jephthah's part regarding God's law, or a terrifying adoption of pagan sacrificial practices.

Judges 11 31 Bonus section

Jephthah's Inclusion in Hebrews 11: Jephthah is listed among the "heroes of faith" in Hebrews 11:32. This inclusion, despite his rash vow, suggests that his faith was acknowledged by God in the broader context of his reliance on God for military victory and his efforts to deliver Israel, rather than in the wisdom or godliness of this specific vow. It illustrates God's grace in using imperfect instruments.
Alternative Interpretations of the Vow's Fulfillment: While the term "burnt offering" (olah) points to literal sacrifice, some scholars, often noting the textual ambiguities after verse 39 (e.g., her mourning her virginity, "knowing no man," her father "did to her according to his vow," annual mourning), propose that Jephthah may have dedicated his daughter to lifelong celibate service at the Tabernacle. However, this interpretation struggles with the directness of "burnt offering" which elsewhere always implies consumption by fire. The passage serves as a grim warning regardless of the precise nature of the fulfillment.
Legal Means of Redemption: Leviticus 27 outlines a process for consecrating and redeeming persons to the Lord based on a monetary valuation. Had Jephthah's intent been a lesser form of dedication, the Law provided a way to redeem a person without literal sacrifice. Jephthah seemingly ignored or was ignorant of these provisions.

Judges 11 31 Commentary

Jephthah's vow in Judges 11:31 is a poignant reflection of the spiritual declension in Israel during the time of the Judges. While driven by a desire for divine assistance, his oath exhibits a tragic lack of understanding of God's nature and covenantal law. God had unequivocally condemned human sacrifice as an abomination derived from pagan practices. The phrase "burnt offering" (olah) held a very specific and exclusive meaning in Israelite ritual: the complete burning of an animal. Jephthah’s phrasing, while attempting to solicit God's favor, violated the fundamental boundaries of Yahweh worship. The narrative's subsequent verses (11:34-40) confirm that it was indeed Jephthah's only daughter who met him first, and the tragic fulfillment of his vow raises questions regarding its exact nature (whether actual sacrifice or perpetual dedication). However, the explicit use of "burnt offering" suggests Jephthah's original intent was precisely that, and whether literal or figurative, it highlights the immense, irreversible, and horrifying consequence of a vow made in spiritual blindness and desperation, contrary to divine will. The episode underscores that God does not require or desire such unholy sacrifices, and rash vows, even made in the name of the Lord, can lead to devastating and heartbreaking outcomes.