Figurative Use. The anguish of Jerusalem’s inhabitants in the face of Babylonian attack is compared with the distressed voice of a sick woman, “the voice of the daughter of Zion” being likened to that of a woman giving birth to her first child. (Jer 4:31) The enemy would reduce Jerusalem to such a low state that any utterances made with her voice would come up from her position of debasement as in the dust and would be like the low voice of a spirit medium. (Isa 29:4) Through the prophet Jeremiah, God also prophesied that Egypt would be vanquished by the Babylonians, who would come in force as woodcutters, to chop her down. She would lie on the ground, deeply humbled, weeping softly and moaning, her “voice” being low like that of a hissing serpent in retreat.​—Jer 46:22.

(Vophʹsi).

A Naphtalite whose son Nahbi was one of the 12 Israelites sent to spy out Canaan.​—Nu 13:2, 14.

A solemn promise made to God to perform some act, make some offering or gift, enter some service or condition, or abstain from certain things not unlawful in themselves. A vow was a voluntary expression made of one’s own free will. Being a solemn promise, a vow carried the force of an oath or a swearing, and at times the two expressions accompany each other in the Bible. (Nu 30:2; Mt 5:33) “Vow” is more the declaration of intent, while “oath” denotes the appeal made to a higher authority attesting to the truthfulness or binding nature of the declaration. Oaths often accompanied attestation to a covenant.​—Ge 26:28; 31:44, 53.

The earliest record of a vow is found at Genesis 28:20-22, where Jacob promised to give Jehovah one tenth of all his possessions if Jehovah would continue with him and bring him back in peace, thereby proving to be Jacob’s God. Jacob was not bargaining with God, but he wanted to be sure that he had God’s approval. As this example points out, vows were made by the patriarchs (see also Job 22:27), and as with so many other patriarchal customs, the Mosaic Law, rather than introduce these already-existing features of worship, defined and regulated them.

Many vows were made as appeals to God for his favor and success in an undertaking, as in Jacob’s case. Another example of such is the vow by Israel to devote the cities of the Canaanite king of Arad to destruction if Jehovah gave Israel the victory. (Nu 21:1-3) Vows were also made as expressions of devotion to Jehovah and his pure worship (Ps 132:1-5) or to indicate that a person was setting himself or his possessions apart for special service. (Nu 6:2-7) Parents could make vows in connection with their children, as Hannah did regarding Samuel. (1Sa 1:11; compare Jg 11:30, 31, 39.) In these instances the children cooperated in carrying out the vow.

Voluntary, but Binding When Once Made. Vows were wholly voluntary. However, once a man made a vow, fulfillment was compulsory by divine law. Thus a vow was spoken of as being ‘bound upon his soul,’ implying that his very life became surety for the performance of his word. (Nu 30:2; see also Ro 1:31, 32.) Since life is at stake, it is understandable why the Scriptures urge one to use extreme caution before making a vow, carefully considering the obligations to be assumed. The Law stated: “In case you vow a vow to Jehovah . . . God will without fail require it of you, and it would indeed become a sin on your part. But in case you omit making a vow, it will not become a sin on your part.”​—De 23:21, 22.

As later expressed by the Congregator: “What you vow, pay. Better is it that you vow not than that you vow and do not pay. Do not allow your mouth to cause your flesh to sin, neither say before the angel that it was a mistake.” (Ec 5:4-6) A vow rashly made on the impulse of momentary enthusiasm or mere emotion might very well prove to be a snare. (Pr 20:25) Under the Law one making such a thoughtless vow was guilty before God and had to present a guilt offering for his sin. (Le 5:4-6) In the final analysis, a vow has no merit in the eyes of God unless it is in harmony with his righteous laws and issues from the right kind of heart and spirit.​—Ps 51:16, 17.

Vows of women, under the Law. The laws regulating vows made by women are outlined at Numbers 30:3-15: The vow of a daughter was binding once her father heard it and raised no objection; or, instead, he could annul it. The vow of a wife (or an engaged girl) likewise depended on her husband (or fiancé) for validation. If the man annulled the vow after first letting it stand, he bore her error. (Nu 30:14, 15) In the case of a widow or a divorced woman, “everything that she has bound upon her soul will stand against her.”​—Nu 30:9.

Disposition of Things Vowed. In fulfillment of a vow, any person or possession, including land, could be offered to Jehovah, except what had already been set apart for Him by the Law​—the firstborn, firstfruits, tithes, and the like. (Le 27:26, 30, 32) That which was vowed as “sanctified” (Heb., qoʹdhesh, something set aside as holy, for sacred use) could be redeemed by a certain payment