Without approving any form of sacrifice, reading the story through a lens of powerful powerlessness can help us discern different forms of power and, ultimately, reject the aggression and violence that has dominated our world to this very day. I suggest that in her powerlessness against patriarchal tyranny, JephthahвЂ™s daughter nonetheless exerts power and authority in condemning the existing power structures. After identifying JephthahвЂ™s daughter as a person responsible for her own actions, I aim to overcome the dialectic of вЂњthe text of terrorвЂќ (post-structuralist interpretation) and the search for вЂњherstoryвЂќ (neoliberal interpretation). Applying the hermeneutical framework of RenГ© Girard and his distinction between sacrifice in Greek mythology (divinity in charge) and sacrifice in Judeo-Christian revelation (everyone responsible for his/her actions), I investigate the question: Is JephthahвЂ™s daughter a mute puppet in a drama staged by her tyrannical father, or perhaps fate, or is she rather a woman who is responsible for her own actions and accountable only to herself? The answer is twofold: she is a woman fully responsible for herself however, the responsibility for her premature and violent death is shared by her father, herself, and the biblical authorвЂ“redactor. This article explores the question of the accountability for the sacrificial act with which the story culminates, and which provokes sharp disapproval in certain quarters, especially because of its gender bias. 11:29вЂ“40) is a peculiar and problematic text. The story of Jephthah and his daughter (Judg.

Binding of isaac gift