BURNT-OFFERING (Heb. r6j/ or n9i3), LXX. OXofccuircokta, Aoteiprtoo-ts, 6Xotcdprwl.ca), the most common and general kind of sacrifice among the Hebrews. Of its two designations, the one (-19v), which is the more usual in prose, comes from ;61/, to ascend, which is used in the Hiphil in reference to sacrifices, in the sense of causing to ascend, not from the ground to the altar, but from the altar in flame and smoke to heaven, the habita tion of God who accepts the offering (see Gen. viii. 20, 21). This was, indeed, to a certain extent com mon to all sacrifices that were in whole or in part con sumed ; but it came to be the characterising mark of the burnt-offering, as it was wholly so disposed of.
The term 94n, more common in poetry than in prose, signifies whole or perfect; and thus indicates more precisely the special nature of the offering, with some reference, perhaps, to its general and comprehensive character as well. The custom of offering this kind of sacrifice may he traced back almost to the very earliest mention of sacrifice in Scripture. The offering of Abel was probably of this kind ; though this cannot be determined with absolute certainty, as the sacred historian uses only the word rim*, which is so general as to include both those of Cain and of Abel (Gen. iv. 3, 4). But the sacrifice of Noah (Gen. viii. zo) is expressly said to have consisted of burnt-offerings. It was this kind of offering that Abraham was in the habit of making (Gen. xxii. 2, 7, 8, 13) ; and during the Egyptian bondage it is still the only kind of sacrifice specially mentioned (Exod. x. 25). We also find that this was the kind of offering prevalent outside the pale of the Israelites ; as in the cases of Job (ch. i. 5 ; xlii. 8), Jethro (Exod. xviii. 12), and Balak (Num. xxiii. 3, 15). Whether these facts indicate that the burnt-offering was the only kind of sacrifice in use before the Mosaic law, or simply that it was the most general in its character, and that the pre cise distinctions afterwards introduced were not known in the patriarchal times, it is not necessary here to inquire. By the Mosaic law the occasions and the ritual of presenting a burnt-offering were more precisely defined than they had probably been in primitive times ; but it still preserved the cha racter of the most general and comprehensive of all the kinds of sacrifice. It was the only kind that
could be offered by itself; and all other kinds of offering had to be accompanied with a burnt-offer ing. It was the regular morning and evening sac rifice, and was to be kept burning on the altar all night (Num. xxviii. 3 ; Lev. vi. 2) ; while on the weekly, monthly, and yearly festivals the number of burnt-offerings was proportionally increased (Num. xxviii.) Besides these appointments, having a general reference to all the people, burnt-offerings might be presented by individuals, either as free will offerings (Ps. li. IS, 19), or in performance of a vow (Ps. lxvi. 13-15), or in obedience to the pre scriptions of the law in certain cases. These cases were those of a Nazarite polluted with a dead body or at the completion of his vow (Num. vi. I r, 14); of those healed of leprosy or issues of blood (Lev. xiv. 19, zo; xv. 15); of women after child-birth (Lev. xii. 6, S); and of the high-priest on the great day of atonement (Lev. xvi. 24); in all which cases the burnt-offering was conjoined with a sin-offering. According to Jewish custom, founded probably on some indications in the law, the burnt-offering was the only kind of sacrifice that Gentiles were allowed to offer. With regard to the animals offered, the only peculiarity of the burnt-offering was that it consisted always of males, the same conditions in other respects being required as in other sacrifices. The manner of the offering is described in the first chapter of Leviticus. The offerer brought the ani mal to the door of the tabernacle or temple ; and after laying his hands on its head, slew it. The priests then took the blood, and sprinkled it round about the altar. The offerer flayed and divided the victim; and the priests, laying it upon the altar, with fire and wood, burned the whole, and the cere mony was concluded. The hide of the animal fell to the share of the priests engaged in the ceremony.