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In support of the human sacrifice theory, Kaiser in Hard Sayings of the Bible says: People, even servants of God, do horrid things. This era was very corrupt and there is no reason to see Jephthah as substantially different than his contemporaries. The sacrifice of his daughter is the most natural way to interpret the text. Gleason Archer (who opposes ...

There is no mention in the text of dedication or of the tabernacle, and so the main thing recommending an interpretation involving those things is the bewailing of virginity. I won't go so far as to say that a reading of dedication to tabernacle service is completely unwarranted; but I want to give some push back to some of the points in Frank Luke's answer ...

Partial answer: The animal can be any kosher animal -- lamb, kid, ram, bird are the ones usually mentioned in the Tanakh. It was slaughtered by a priest (kohein) according to precise rules; the priest then got a portion of the meat but most went back to the person who brought it, who (with his family and anybody else he invited) had to eat it that day. ...

The verb in question (ba'ar) is "to set on fire", per the Analytical Key to the Old Testament. Furthermore, the Hebrew is clearly saying "into the fire" (the B in front of the clause is "In" such as "In the beginning") The interesting thing to me in researching this, however, is that the incense that is burned in the previous verse is burned using a ...

The Ben Hinom valley appears a number of times in the Tanakh, and is the site of worship for the Molech god. Opinions differ as to how exactly the god was served, but it involves either burning (to death) or singeing. See Gehenna on the location, and Moloch on the practice.

"Sacrifice of well-being" = "peace offering" = "הַשְּׁלָמִים". I'm not an expert on this by any means, but at least some of the time an offering of well-being was accompanied by a burnt offering (an הָעֹלָה): 1 And if his offering be a sacrifice of peace-offerings: if he offer of the herd, whether male or female, he shall offer it without blemish before ...

I’m trying to restrict my answer to explaining the text; the full question is perhaps better asked on Jewish Life and Learning. Wiki is flat-out wrong. Psalms 107:22 reads “ויזבחו זבחי תודה” let them offer the sacrifices of thanksgiving; the word זבח unambiguously refers to sacrificial offerings. Psalms 107 is referring to reasons why someone would bring ...

There are some flawed assumptions in the question. As Kazark said in his answer, an animal sacrifice, by itself, does not atone for a sin where you wronged another person. Per Lev. 6 (among other places), you must also make restitution. You probably also need to regret what you did (certainly true by the time of Maimonides in the 13th century; I think ...

The question is a good one, but some of the underlying suppositions need to be challenged in order to answer it. The Sacrifice of an Animal Cannot Atone For One Man In Leviticus 6, the animal's life is not enough to atone for the man's life. In some of the in-between verses which the question does not directly reference (4 and 5), the man must make ...

Rashi says she was killed: and it was a statute: They decreed that no one should do this anymore (i.e., they publicized that no one should offer a human being), because had Jephthah gone to Phinehas or vice versa, he would have nullified his (i.e., Jephthah’s) vow (i.e., he would have instructed him what the law is in such an instance). However, ...

In addition to the above we can be certain that Jephthah did not sacrifice his daughter as a literal human sacrficice because such a thing was not practiced by true worshipers of Jehovah (Yahweh). It was a characteristic of cruel pagan worship to Baal and Chemosh but not to the true God. Jehovah's view of such sacrifices is plainly seen at Jeremiah 7:31. He ...