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Is hiking revelation ( 1914 trio with on great finance make respect, but it has still failed to satisfy the mass of commentators, and as we think for very good reasons. The sense hereby given to the original is not warranted by common usage. The Hebrew, it be observed, is והעליתיהו עולח vehaalithihu olâh, where the suffixed pronoun הו hu, is joined to the verb to express the thing offered, and not another example can be found, which verbs of offering or sacrificing are accompanied with a suffix pronoun denoting the Being to whom the offering is made. On the contrary, instances of a precisely parallel usage to the present are of no uncommon occurrence. Thus 1 7, ‘Then took a sucking lamb, and offered it a burnt offering wholly to the Lord.' also 2 Kings 3, where we meet with a case exceedingly similar to this of Jephthah. What Jephthah, according to the most direct import of his words, is supposed to have promised to do, the of Moab, when sore pressed by the kings of Judah, and Edom, is affirmed actually to have done; and precisely the same words, joined the same construction; ‘Then took he his eldest that should have reigned his stead, and offered him a burnt offering, upon the wall.' These words differ from Jephthah's only the mood, tense, and person of the verb, and the common variety spelling of the noun, the same suffix הו and apparently the same relation being used each. On the whole we are constrained to dissent from this, as well as the preceding interpretation, and to acknowledge, that after all the labors of the learned, nothing satisfactory has yet been produced to fix a sense upon the passage, which should exclude the idea that a human sacrifice was either intended by the vow, or might be its unintended result. It is still undeniable that the old common translation, sanctioned by the venerable Septuagint version, is that which naturally flows from the words, if taken their legitimate construction. Certain too it is, that if Jephthah had spoken English, and had said, ‘Whosoever cometh out of the doors of house, &c., shall be the Lord's, and I offer him up for a burnt offering;' and these words had been translated from English into Hebrew, they could not otherwise have been exactly rendered than by the very words which now stand the Hebrew Bible. At the same time, as we shall presently endeavor to show, though we do not doubt that this language expresses fairly what was Jephthah's mind at the time of making the vow, yet whether he actually executed the vow this sense of it admits of very serious question. farther on v. 39. than one expositor has pointed out that the little word and the phrase and I offer it up can be translated or. If we take this approach, then the vow was twofold: Whatever met him when he returned home would be dedicated to the Lord or sacrificed to the Lord Wiersbe Since he was met by his daughter, Jephthah gave her to the Lord to serve Him at the tabernacle She remained a virgin, which meant that she would not know the joys of motherhood and perpetuate her father's inheritance This would be reason enough for her and her friends to spend two months grieving, for every daughter wanted a family and every father wanted grandchildren to maintain the family inheritance. Nowhere the text are we told that Jephthah actually killed his daughter, nor do we find anybody bewailing the girl's death. The emphasis Jud is the fact that she remained a virgin. It's difficult to believe that the daughters of would establish a custom to celebrate the awful sacrifice of a human being, but we can well understand that they would commemorate the devotion and obedience of Jephthah's daughter helping her father fulfill his vow. She deserves to stand with as a faithful child, who was willing to obey both father and God, no matter what the cost. IT SHALL BE THE LORD'S AND I OFFER IT AS A BURNT OFFERING: This phrase be translated: shall surely be the LORD's or I offer it up