II.II.3.  There is another and much more important difference in the case of the animal sacrifice.  Of this the older practice knows only two kinds apart from extraordinary varieties, which may be left out of account.  These two are the burnt-offering (`Olah) and the thank-offering (Shelem, Zebah, Zebah Shelamim).  In the case of the first the whole animal is offered on the altar; in the other God receives, besides the blood, only an honorary portion, while the rest of the flesh is eaten by the sacrificial guests.  Now it is worth noticing how seldom the burnt-offering occurs alone.  It is necessarily so in the case of human sacrifice (Genesis xxii. 2 seq.; Judges xi. 31; 1 2Kings iii. 27; Jeremiah xix.5);

********************************** 3.  It is probable that Jephthah expected a human creature and not an animal to meet him from his house. *********************************

otherwise it is not usual (Genesis viii. 20; Numbers xxiii. 1 seq.; Judges vi. 20, 26, xiii. 16, 23; 1Samuel vii. 9 seq.; 1Kings iii. 4, xviii. 34,38); 1 moreover, all the examples

**************************************** 1.  In the above list of passages no notice is taken of the sacrificium juge of 2Kings xvi.15.  The statement in 1Kings iii. 4 is perhaps to be taken along with iii. 15, but does not become at all more credible on that account.  Of course it is understood that only those passages are cited here in which mention is made of offerings actually made, and not merely general statements about one or more kinds of offering.  The latter could very well fix attention upon the `Olah alone without thereby throwing any light upon the question as to the actual practice. ****************************************

just cited are extraordinary or mythical in their character, a circumstance that may not affect the evidence of the existence of the custom in itself, but is important as regards the statistics of its frequency.  As a rule, the `Olah occurs only in conjunction with Zebahim, and when this is the case the latter are in the majority and are always in the plural, while on the other hand the first is frequently in the singular. 2

******************************************** 1.  Exodus x. 25, xviii. 12, xxiv. 5, xxxii. 6; Joshua viii. 31; Judges xx. 26, xxi. 4; 1Samuel vi. 14 seq., x. 8, xiii. 9-12; 2Samuel vi. 17 seq., xxiv. 23-25, 1Kings iii. 15, viii. 63 seq.; 2Kings v. 17, x. 24, 25.  The zeugma in Judges xx. 26, xxi.4 is inconsistent with the older usus loquendi.  The proper name for the holocaust appears to be KLYL (Deuteronomy xxxiii. 10; 1Samuel vii.9) not (LH.  It is impossible to decide whether the sacrificial due in all sorts of Zebah was the same, but most probably it was not.  Probably the Shelamim are a more solemn kind of sacrifice than the simple Zebah.  The word ‘fat’ is used in Genesis iv. 4; Exodus xxiii. 18 in a very general sense.  It is not quite clear what is meant by the blessing of the Zebah in 1Samuel ix. 13; perhaps a kind of grace before meat. ********************************************