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Burnt Offering

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Burnt-offering

(, olah’, from , alah’, to ascend; Chald. ), a sacrifice which owed its Hebrew name to the circumstance that the whole of the offering was to be consumed by fire upon the altar, and to rise, as it were, in smoke toward heaven. There was in use also the poetical term kalil’, perfect (Deu 33:10; 1Sa 7:9; Psalm 51:21; comp. Jdg 20:40); Chald. ; Gr. (Mar 12:33; Heb 10:6; also , seldom or , in Philo , holocaust), entire burnt-offering, alluding to the fact that, with the exception of the skin, nothing of the sacrifice came to the share of the officiating priest or priests in the way of emolument, it being wholly and entirely consumed by fire. Such burnt- offerings are among the most ancient (Philo, 2:241) on record (Hesiod, Theogn. 535 sq.). We find them already in use in the patriarchal times; hence the opinion of some that Abel’s offering (Gen 4:4) was a burnt-offering as regarded the firstlings of his flock, while the pieces of fat which he offered were a thank-offering, just in the manner that Moses afterward ordained, or, rather, confirmed from ancient custom (Leviticus i, sq.). It was a burnt-offering that Noah offered to the Lord after the Deluge

(Gen 8:20). Throughout the whole of the book of Genesis (see Gen 15:9; Gen 15:17; Gen 22:2; Gen 22:7-8; Gen 22:13) it appears to be the only sacrifice referred to; afterward it became distinguished as one of the regular classes of sacrifice under the Mosaic law. As all sacrifices are divided (see Heb 5:1) into gifts and sacrifices for sin (i.e. eucharistic and propitiatory sacrifices), of the former of these the burnt-offering was the choicest specimen. Accordingly (in Psa 40:8-9, quoted in Heb 10:5), we have first (in Heb 10:8) the general opposition as above of sacrifices (, propitiatory) and offerings (); and then (in Heb 10:9) burnt-offerings, as representing the one, is opposed to sin-offering , as representing the other. Similarly, in Exo 10:25 (less precisely), burnt-offering is contrasted with sacrifice. (So in 1Sa 15:22; Psalms 1, 8; Mar 12:33.) On the other hand, it is distinguished from meat-offerings (which were unbloody) and from peace-offerings (both of the eucharistic kind), because only a portion of them were consumed (see 1Ki 3:15; 1Ki 8:64, etc.). In accordance with this principle, it was enacted that with the burnt-offering a meat-offering (of flour and oil) and drink-offering of wine should be offered, as showing that, with themselves, men dedicated also to God the chief earthly gifts with which He had blessed them (Lev 8:18; Lev 8:22; Lev 8:26; Lev 9:16-17; Lev 14:20; Exo 29:40; Num 28:4-5). See each of these terms in its alphabetical place.

Originally and generally all offerings from the animal kingdom seem to have passed under the name of olah, since a portion at least of every sacrifice, of whatever kind nay, that very portion which constituted the offering to God was consumed by fire upon the altar. In process of time, however, when the sacrifices became divided into numerous classes, a more limited sense was given to the term , it being solely applied to those sacrifices in which the priests did not share. and which were intended to propitiate the anger of Jehovah for some particular transgression. Only oxen, male sheep or goats, or turtle-doves and young pigeons, all without blemish, were fit for burnt-offerings. The offerer in person was obliged to carry this sacrifice first of all into the fore-court as far as the gate of the tabernacle or temple, where the animal was examined by the officiating priest to ascertain that it was without blemish. The offerer then laid his hand upon the victim, confessing his sins, and dedicated it as his sacrifice to propitiate the Almighty. The animal was then killed (which might be done by the offerer himself) toward the north of the altar (Lev 1:11), in allusion, as the Talmud alleges, to the coming of inclement weather (typical of the Divine wrath) from the northern quarter of the heavens. After this began the ceremony of taking up the blood and sprinkling it around the altar, that is, upon the lower part of the altar, not immediately upon it, lest it should extinguish the fire thereon (Lev 3:2; Deu 12:27; 2Ch 29:22). SEE SACRIFICE.

In the Talmud (tract Zebachim, sec. 1, ch. 1) various laws are prescribed concerning this sprinkling of the blood of the burnt-offering; among others, that it should be performed about the middle of the altar, below the red line, and only twice, so that the priest must first take his stand east of the altar, sprinkling in that position first to the east and then to the west; which done, he was to shift his position to the west, sprinkling again to the east and west; and, lastly, only round about the altar, as prescribed in Lev 1:5. The next act was the skinning or flaying of the animal, and the cutting of it into pieces actions which the offerer himself was allowed to perform (Lev 1:6). The skin alone belonged to the officiating priest (Lev 7:8). The dissection of the animal began with the head, legs, etc., and it was divided into twelve pieces. The priest then took the right shoulder, breast, and entrails, and placing them in the hands of the offerer, he put his own hands beneath those of the former, and thus waved the sacrifice up and down several times in acknowledgment of the all-powerful presence of God (tract Cholin, 1, 3), The officiating priest then retraced his steps to the altar. placed the wood upon it in the form of a cross, and lighted the fire. The entrails and legs being cleansed with water, the separated pieces were placed together upon the altar in the form of a slain animal. Poor people were allowed to bring a turtle-dove or a young pigeon as a burnt-offering, these birds being very common and cheap in Palestine (Maimonides, Moreh Nevochim, 3, 46). With regard to these latter, nothing is said about the sex, whether they were to be males or females. The mode of killing them was by nipping off the head with the nails of the hand. The following kinds of burnt-offering may be distinguished.

1. Standing public burnt-offerings were those used daily morning and evening (Num 28:3; Exo 29:38), and on the three great festivals (Lev 23:37; Num 28:11-27; Num 29:2-22; Lev 16:3; comp. 2Ch 35:12-16). Thus there were,

(1.) The daily burnt-offering, a lamb of the first year, sacrificed every morning and evening (with an offering of flour and wine) for the people (Exo 29:38-42; Num 28:3-8).

(2.) The Sabbath burnt-offering, double of that which was offered every day (Num 28:8-10).

(3.) The offering at the new moon, at the three great festivals, the great Day of Atonement, and feast of trumpets: generally two bullocks, a ram, and seven lambs. (See Num 28:11 to Num 29:39.)

2. Private burnt-offerings were appointed at the consecration of priests (Exo 29:15; Lev 8:18; Lev 9:12), at the purification of women (Lev 12:6; Lev 12:8), at the cleansing of lepers (Lev 14:19), and removal of other ceremonial uncleanness (Lev 15:15; Lev 15:30), on any accidental breach of the Nazaritic vow, or at its conclusion (Numbers 6; comp. Act 21:26), etc.

3. But free-will burnt-offerings were offered and accepted by God on any solemn occasions, as, for example, at the dedication of the tabernacle (Numbers 7) and of the Temple (1Ki 8:64), when they were offered in extraordinary abundance. But, except on such occasions. the nature, the extent, and the place of the sacrifice were expressly limited by God, so that, while all should be unblemished and pure, there should be no idea (as among the heathen) of buying His favor by costliness of sacrifice. Of this law Jephthah’s vow (if, as some think, his daughter be the sacrifice meant) was a transgression, consistent with the semi-heathenish character of his early days (see Jdg 11:3; Jdg 11:24). The sacrifice of cows in 1Sa 6:14 was also a formal infraction of it, excused by the probable ignorance of the people and the special nature of the occasion. In short, burnt- offerings were in use almost on all important occasions, events, and solemnities, whether private or public, and often in very large numbers (comp. Jdg 20:26; 1Sa 7:9; 2Ch 31:2; 1Ki 3:4; 1Ch 29:21; 2Ch 29:21; Ezr 6:17; Ezr 8:35). Heathens, also were allowed to offer burnt-offerings in the temple, and Augustus gave orders to sacrifice for him every day in the temple at Jerusalem a burnt-offering, consisting of two lambs and one ox (Philo, Opp. 2, 592; Josephus, War, 2, 17, 2; Apion, 2, 6). See Reland, Antiq. Sacr. 3, 2, p. 294 sq.; Lightfoot, Minister. Templi, 8, 1; Bauer, Gottesd. Verfass. 1, 174 sq.; Sperbach, De Hebraeor. holocaustis (Viteb. 1769). SEE OFFERING.

Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature

Burnt-offering (2)

(1.) The daily burnt-offering, a lamb of the first year, sacrificed every morning and evening (with an offering of flour and wine) for the people (Exo 29:38-42; Num 28:3-8).

(2.) The Sabbath burnt-offering, double of that which was offered every day (Num 28:8-10).

(3.) The offering at the new moon, at the three great festivals, the great Day of Atonement, and feast of trumpets: generally two bullocks, a ram, and seven lambs. (See Num 28:11 to Num 29:39.)

Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature

Burnt offering

Hebrew _olah_; i.e., “ascending,” the whole being consumed by fire, and regarded as ascending to God while being consumed. Part of every offering was burnt in the sacred fire, but this was wholly burnt, a “whole burnt offering.” It was the most frequent form of sacrifice, and apparently the only one mentioned in the book of Genesis. Such were the sacrifices offered by Abel (Gen. 4:3, 4, here called _minhah_; i.e., “a gift”), Noah (Gen. 8:20), Abraham (Gen. 22:2, 7, 8, 13), and by the Hebrews in Egypt (Ex. 10:25).

The law of Moses afterwards prescribed the occasions and the manner in which burnt sacrifices were to be offered. There were “the continual burnt offering” (Ex. 29:38-42; Lev. 6:9-13), “the burnt offering of every sabbath,” which was double the daily one (Num. 28:9, 10), “the burnt offering of every month” (28:11-15), the offerings at the Passover (19-23), at Pentecost (Lev. 23:16), the feast of Trumpets (23:23-25), and on the day of Atonement (Lev. 16).

On other occasions special sacrifices were offered, as at the consecration of Aaron (Ex. 29) and the dedication of the temple (1 Kings 8:5, 62-64).

Free-will burnt offerings were also permitted (Lev. 1:13), and were offered at the accession of Solomon to the throne (1 Chr. 29:21), and at the reformation brought about by Hezekiah (2 Chr. 29: 31-35).

These offerings signified the complete dedication of the offerers unto God. This is referred to in Rom. 12:1. (See ALTAR, SACRIFICE.)

Fuente: Easton’s Bible Dictionary

Burnt-Offering

The word generally rendered burnt-offering [This is one of a large class of expressions in which a hyphen ought to be introduced. The R. V. is no better than the A. V in this respect.] in the A. V. is Olah (). The verb Alah, whence it is derived, is rendered to burn in Exo 27:20, Lev 2:12; Lev 24:2, and to offer in a few other passages; but the original meaning of the word in the Active Voice is to ascend, hence in the Causative Voice it signifies to make to ascend, or cause to go up. Some scholars have held that the best rendering for olahwould be alter-offering, because the offering was lifted up and placed up on the altar. this interpretation, however, has not been generally accepted. The Vulgate rendering (derived from the Greek) holocausta, that which is wholly burnt, and the German Brandopfer, signifying burnt-offering, fall in with our own rendering, but they are descriptions rather than translations. The fact that flame ascends, and that ‘the sparks fly upwards,’ furnishes us with the true solution of the name. The Olah, when turned into a cloud of vapour by the action of the fire, ascended into the heavens, and was gradually dispersed amidst the upper air; and whilst beholding this striking sight, the offerer, who had identified himself with the victim by the pressure of his hands, realised his acceptance by God, who dwelleth in the heavens. The best rendering of the word would be an ascending-offering. Ari as Montanus rendered it ascensio.

The word is used frequently, both in the Levitical ritual and in the historical books. Its first occurrence is in Gen 8:20, where Noah is said to have offered burnt-offerings on the altar. We next meet with it in Gen 22:2-13, where Abraham is told to offer up Isaac as a burnt-offering. It is also used in Job 1:5; Job 42:8, where the patriarch is described as offering for his sons, and where his friends are ordered to make an offering. The Levitical law, however, drew a clearer distinction between the two. The word is first used in connection with the people of Israel in Exo 24:5 in this important passage we are told that Moses ‘sent young men of the children of Israel, which offered burnt-offerings and sacrificed Peace-offerings unto the Lord,’ the first kind being wholly burnt, and the last. eaten; and it was with the blood of these offerings that the people and the Book of the Covenant were sprinkled. this transaction was previous to the appointment of the Aaronic priesthood. The making of the Covenant was a national, not a sacerdotal work; moreover, it had not to do directly with sin, for neither the burnt-offering nor the Peace-offering were sin-offerings; they represented acceptance rather than pardon. [Though these were closely related.]

Passing by the historical books, we find olah used in a few other passages, namely, Psa 51:19; Psa 66:15; Isa 57:6; Isa 66:3; Eze 43:18; Eze 43:24; and Amo 5:22.

The most general renderings for the verb alah in the LXX are , , , and ; the noun olah is almost always rendered either , or , i.e. that which is wholly burnt.

Calil (), that which is complete, is used of the whole burnt-offering in Lev 6:22-23; Deu 33:10; 1Sa 7:9; and Psa 51:19.

on examining the N.T., we do not find the substantive applied directly to Christ through its Greek representatives, but the idea of ascending or going up, from which the burnt-offering received its Hebrew name, and which is so fully sustained in the Greek verbs above-mentioned, reappears in relation to the Lord’s work in various ways, which may be briefly noticed.

With regard to the word , it may be deemed fanciful to refer to our Lord’s expression, ‘Behold, we go up to Jerusalem’ (see Mat 20:18; Mar 10:32-33; Luk 18:31; Luk 19:28), because it was the ordinary and natural phrase to use when describing a journey to that city which was the Crown of the Holy Land. Yet it may be noticed that no site could be more aptly marked out as the altar of earth on which the Great Offering should be consummated. It had probably been the scene of sacrifice as early as the time of Abraham; it lies ‘beautiful for situation, the joy of the whole earth,’ 2400 feet above the Mediterranean, which washes the western shore of the land, and 3700 feet above the Dead Sea, which lies in leaden solitude in a cleft between the torrid mountains of Judah and the long purple wall of Moab.

Our Lord’s ascension or ‘going up’ to his Father in heaven is described by the word in Joh 20:17, and Eph 4:9-10.

The sacrificial word is also used of our Lords being ‘carried up’ into heaven in Luk 24:51; whilst it is applied to his offering of Himself in Heb 7:27. It is also adopted with reference to the offering up of a sacrifice of praise (Heb 13:15), and of spiritual sacrifices which are acceptable to God through Christ (1Pe 2:5).

The word is used only twice in the Epistles, namely, in Rom 10:7, and Heb 13:20, in both of which passages it is adopted to express the bringing of Christ up from the dead–an essential element in the Lord’s appointed work.

It may be gathered from these passages that whilst the slaying of the victim, which was to be a male without blemish, represented Christ’s devotion of Himself to death, and while the pouring forth of the blood up on the altar foreshadowed the atonement wrought by virtue of his death, the ascent of the slain animal in the form of a cloud of smoke into the heavens typified the bringing of Christ up from the grave, and his ascension to the right h and of God. But since the offerer, by pressing his h and up on the victim before slaying it in the presence of God, identified himself with it, he must be considered as symbolically going through the same process as it had to undergo. So also the Christian, identifying himself with his Saviour by faith, is ‘crucified with Christ,’ dies with Him, is buried with Him, rises with Him under the influence of the Spirit of life, and is seated with Him in heavenly places, his life of devotion being compared to an offering made by fire, an odour of a sweet savour unto God.

Fuente: Synonyms of the Old Testament

Burnt Offering

‘olah, “what ascends” in smoke to God, being wholly consumed to ashes. Also kaliyl, “perfect.” Part of every offering was burnt in the sacred fire, the symbol of God’s presence; but this was wholly burnt, as a “whole burnt offering.” In Gen 8:20 is the first mention of it; Throughout Genesis it is seemingly the only sacrifice (Gen 15:9; Gen 15:17; Gen 22:2; Gen 22:7-8; Gen 22:13). It was the highest of gifts to God (eucharistic, prosforai, “offerings,” Hebrew minchsh), representing entire, unreserved dedication of the offerer, body, soul, spirit, will, to God (Psa 40:8-9; Heb 10:5-6). The other kind of “sacrifices,” namely, propitiatory (thusiai) and sin offerings, are distinct (Heb 10:8-9; compare Exo 10:25; 1Sa 15:22).

Other “gifts” to God were of a lower kind, only a part being given; as the meat (not flesh, but flour, etc.) offering, which was unbloody, and the peace offering, a thank offering (1Ki 3:15; 1Ki 8:64; Psa 51:17; Psa 51:19). The most perfect surrender of human will to God’s is that of Jesus in the temptation, and agony, and on Calvary; the antitype to the whole burnt offering (Heb 5:1-8). This could only be offered by one free from sin; therefore the sin offering always came first (Exo 29:36-38; Lev 8:14; Lev 8:18; Lev 9:8; Lev 9:12; Lev 16:3; Lev 16:5). So, only when we are first reconciled by Christ’s atonement for our sin to God, can we “present our bodies a living sacrifice, holy, acceptable unto God” (Rom 12:1).

A “meat offering” (flour and oil, fruits of the earth) accompanied the burnt offering; for when men dedicated themselves wholly to God they also dedicated the earthly gifts which He had given them (Lev 9:16-17). It was to be brought of the offerer’s own free will, and slain by himself, after he had laid his hands on its head, to mark it as his representative; a young bullock, or he goat, era turtle dove, or pigeon (if the person was poor), not to be divided in offering it. The skin alone was reserved.

There was a daily burnt offering, a lamb of the first year, every morning and evening (Exo 29:38-42); that for the sabbath double the daily one; the offering at the new moon of the three great feasts, Passover, pentecost, and tabernacles; also on the great day of atonement and the feast of trumpets; private burnt offerings at the consecration of a priest, etc., etc. (Exo 29:15) They were offered in vast numbers at Solomon’s dedication of the temple; but ordinarily were restricted in extent by God, to preclude the idea of man’s buying His favor by costly gifts. Jephthah’s vow was without divine warrant, and due to the half paganism of his early life (Jdg 11:4).

Fuente: Fausset’s Bible Dictionary

Burnt-Offering

BURNT-OFFERING is a word of rare occurrence in NT (Mar 12:33, Heb 10:6; Heb 10:8). This is probably due to the fact that the more generic word for sacrifice () is commonly used, since the distinctions of the Old Covenant, which was vanishing away, did not require to be perpetuated in the NT Canon. It is probable, however, from the train of thought, that in some instances the sacrifice which was prominently before the mind of the writer was the burnt-offering (Rom 12:1). And though not named, it is latent in certain passages (see below). It is known in the OT as the lh: more rarely and partly in poetical passages as the ; in Psa 51:19 both terms are used. The most common LXX Septuagint rendering is , and in this form it appears in the NT. The lh is connected with a root meaning to ascend, the idea being, probably, that the essence of the sacrifice ascended to heaven in the smoke; kll, with a root meaning to be complete, an idea reproduced in the LXX Septuagint translation. Details of the rite may be found in Lev 6:8-13; Lev 8:18-21. Unlike most sacrifices, it was to be wholly burnt (Lev 1:8), the skin only falling to the priest as his perquisite.

The burnt-offering was the principal sacrifice of the Mosaic dispensation, and continued as such till the destruction of the Temple by Titus. It was offered, the victim being a male yearling sheep, every morning and evening (Exo 29:38-42); hence its Mishnic name tmd, the perpetual offering. In addition, on Sabbaths, new moons, the first day of the seventh month, the three great feasts, and the Day of Atonement, other victims were offered (Numbers 28 f.). Burnt-offering was associated with other sacrifices (Lev 9:3-4; Lev 15:15), could be offered for individuals, even Gentiles, and even for the Roman emperor (Josephus Wars, ii. xvii. 2). The altar stood in the court of the priests in front of (eastward of) the Temple building. The offering was made publicly, in the presence not merely of the large group of ministering priests, but also of the men of station, representatives of what may be called the Jewish laity.

Although the word is nowhere recorded as being spoken by Christ, and only once as spoken to Him, it must be remembered that His connexion with burnt-offering was, of necessity, more intimate than the mere occurrence of the word suggests. As a Jew, acquainted with the OT, He could not have been unacquainted with the Pentateuchal legislation on this point; nor is it conceivable that as a visitor to the Temple He failed to be a witness of this rite. The altar on which burnt-offering was offered, from its great size, its frequent use, and its standing visibly in the court of the priests, was emphatically the altar, and it was before this that He directed the offending brother to leave his gift (Mat 5:23). At the Presentation in the Temple (Luk 2:24, cf. Lev 12:6-8) the second of the turtle doves was intended for a burnt-offering (the other bird forming the usual sin-offering at such a time); it was the offering of the poor, and the ritual is described in Lev 1:15-17. The Temple tax to which He contributed was in part used for the provision of burnt-offerings (Mat 17:24).

The two occasions on which, in NT, the burnt-offering is referred to, emphasize the imperfect and transitory character of the OT sacrificial system, and the spiritual, perfect, and abiding character of that which superseded it. In Mar 12:33 the scribe inferred from our Lords teaching as to the first commandment, that to love God with all the heart and ones neighbour as oneself was much more than all whole burnt-offerings and sacrifices, and was for this commended as not far from the kingdom of God. In Heb 10:6; Heb 10:8, where only besides the word occurs, while the writer dwells on many points of the Temple, its furniture, and its service, he fails to apply the burnt-offering very closely to the redeeming work of Christ. But he quotes Psa 40:6 as declaring that the Divine pleasure lies not in victim and Minhah (Delitzsch, in loc.), and infers the superiority of Christs obedience to any expiatory sacrifice (sin-offering) or dedicatory sacrifice (burnt-offering) presented by means of an animal victim. His obedience is the burnt-offering that has enduring value and needs no repetition.

Literature.Articles on Burnt-offering and Sacrifice in Bible Dictionaries of Hastings, Smith, and Encyc. Bibl.; Bible Archology of Keil, Nowack; Kurtz, Sacrificial System of OT; OT Theology of Schultz, Oehler; Cave, Scriptural Doctrine of Sacrifice; Edersheim, The Temple: its Ministry, etc.; Girdle-stone, Synonyms of OT; Schrer, HJP [Note: JP History of the Jewish People.] ii. i. 278 ff.

J. T. L. Maggs.

Fuente: A Dictionary Of Christ And The Gospels

Burnt-Offering

BURNT-OFFERING.See Sacrifice.

Fuente: Hastings’ Dictionary of the Bible

Burnt Offering

See SACRIFICE.

Fuente: International Standard Bible Encyclopedia

Burnt Offering

See Offerings, Burnt

Offerings, Burnt

Fuente: Nave’s Topical Bible

Burnt Offering

Burnt Offering. Gen 8:20. See Sacrifice.

Fuente: People’s Dictionary of the Bible

Burnt Offering

Burnt Offering. The word is applied to the offering which was wholly consumed, by fire on the altar, and the whole of which, except the refuse ashes, “ascended” in the smoke to God.

The meaning of the whole Burnt Offering was that which is the original idea of all sacrifice, the offering by the sacrificer of himself, soul and body, to God — the submission of his will to the will of the Lord. The ceremonies of the Burnt Offering are given in detail, in the book of Leviticus. See Sacrifice.

Fuente: Smith’s Bible Dictionary

Burnt Offering

Gen 8:20 (c) This offering represents the perfect life and the perfect person of the Lord JESUS offered up to GOD in the place of and instead of our imperfect character and unholy life.

Lev 1:4 (c) The offering in this Scripture is the first in the five offerings. It represents our entire self being acceptable to GOD in the person of the perfect Lord JESUS CHRIST. He makes us acceptable to GOD by the sacrifice of Himself, and then our service can be acceptable to GOD. CHRIST had to die for our character as well as our conduct.

Ezr 3:2 (c) Here this offering represents the person and work of the Lord JESUS, offered to GOD for the nation of Israel. By this sacrifice the nation would be acceptable to GOD in the new enterprise of rebuilding Jerusalem.

Psa 51:19 (c) By this means David indicated that after confession and cleansing he would be acceptable to GOD – this is typical of the perfection of the Saviour offered in our stead.

Isa 40:16 (c) If all the thousands of animals on the broad slopes of Lebanon were gathered together to make a burnt offering to GOD, this tremendous sacrifice would not be sufficient to put away one sin, nor would it equal the offering of the Lord JESUS CHRIST for our sins. (See also OFFERING).

Fuente: Wilson’s Dictionary of Bible Types

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