Jephthah's

Jephthah’s

daughter accepts father’s vow to God to die in exchange for his victory. [O. T.: Judges 11:30–40]
References in classic literature ?
I remember when puppet-shows were made of good scripture stories, as Jephthah's Rash Vow, and such good things, and when wicked people were carried away by the devil.
That Jephthah's fellow citizens allow him to sacrifice his daughter reflects almost as poorly on them as on him.
Such women's welcomes to their men include the celebration with a bitter end with which Jephthah's daughter welcomed her father home (Judg.11:32-34) and the celebration of David's victories over the Philistines (I Sam.
Yet these heroic portraits are overshadowed by more bleak and memorable ones: Jephthah's victim daughter, Samson's treacherous Delilah, and the nameless concubine at Gibeah whose fate reads like a horror script.
The liberating figures of Moses and Miriam find more troubling counterparts in Isaac and Jephthah's daughter as Eichler-Levine interrogates the biblical trope of the sacrificial child.
This attempted transformation of narcissism may be related to classical and biblical mythological allusions involving the tragic objectification of female figures in the service of masculine self-idealization, for example Jephthah's daughter, beloved only child in Judges 11, tragically sacrificed by her father because he has promised God to offer up the first thing that emerges from his door in exchange for military victory over his enemies.
"Jephthah's Daughter" is described as the composer's only concert aria.
In "Jiftachs Tochter," Gross maintains that Judges 11:29-40 presents Jephthah's daughter as self-confident, fully aware of her father's predicament, and willing and able to choose freely the fate she suffers.
In the Middle Ages, Jewish commentaries offered alternatives to the carrying out of Jephthah's vow concluding that Yael was consecrated as a perpetual virgin or was secluded in a house outside the city where all her needs were met (but this was a kind of compulsory, non-negotiable house arrest)!
Still, to see no reference to Joshua (especially, for example, the battle at Ai), or of the "sacrifice" of Jephthah's daughter (i.e., reflecting, as it does, the intersection of gender with mimetic violence--only Alan Segal comments on this), seemed to me curious gaps.
In a sermon preached in the chapel of the college in 2012, he chose the story of Jephthah's daughter from Judges 11.