Concept of Sacrifice in the Old Testament
The concept of sacrifice in the Old Testament is deeply rooted in the worship of God, serving as a primary mode for humanity to approach the divine, particularly in the context of sin and reconciliation [1]. This practice is not presented as a human invention but as a divine institution, appointed by God for acceptable worship [1]. The language and idea of sacrifice permeate the entire Bible, appearing even in the antediluvian age [1].
Sacrifices were offered from the earliest ages, with examples such as Abel's offering "of the firstlings of his flock" (Genesis 4:4) and the patriarchs offering sacrifices [1, 5]. The Lord clothing Adam and Eve with animal skins (Genesis 3:21) is also interpreted by some as an early instance of sacrifice [1]. The universal prevalence of sacrifice suggests it is primeval and deeply ingrained in human instincts, though whether it originated from an explicit divine command or from humanity's sense of sin and lost communion with God is a historical question that cannot be definitively determined [2].
Old Testament sacrifices generally consisted of either clean animals (bloody sacrifices) or the fruits of the earth (bloodless sacrifices) [5]. All sacrifices were offered upon altars [5]. The act of offering sacrifice was an acknowledgment of sin [5].
Several types of sacrifices are detailed in the Old Testament:
Burnt Offering (Olah): This was considered the most ancient and conspicuous mode of sacrifice [4, 15]. It was entirely consumed on the altar, with no part eaten by priests or offerers [15]. The burnt offering was meant to propitiate God's anger due to original sin or specific transgressions [15]. Its complete combustion symbolized the offerer's self-dedication—their entire being—as a sacrifice acceptable to God [15]. The animal had to be a male without blemish [11, 15]. The offerer would lay their hand on the animal's head, transferring guilt, and then kill it [4]. The burnt offering was offered only to the Lord and was considered specially acceptable [4]. John Gill notes that the Hebrew word for burnt offering, olah, comes from a word meaning "to ascend" or "go up," referring to the smoke and vapor ascending from the altar [12].
Sin Offering (Chattath): This sacrifice was specifically for atonement for sin [4]. The offerer would lay their hand on the head of the sin offering, killing it in the same place where the burnt offering was killed [7, 8]. Abraham Ibn Ezra suggests that a sin offering could atone for transgressions actually committed, and in some cases, for evil thoughts or forbidden sexual practices [10].
Daily Sacrifice: This refers to a burnt offering of two lambs, a year old, sacrificed daily on behalf of the entire Israelite people [3]. One lamb was offered at dawn and the other in the evening, or "between the two evenings" [3]. This daily offering was a requirement under the Law (Exodus 29:38; Numbers 28:3) [9].
The meticulous regulations surrounding sacrifices, such as the requirement for animals to be "without blemish," underscore the care taken in selecting offerings [11]. This was because sacrifices were either expressions of praise or means of conciliating or retaining God's favor [11].
While God commanded these offerings, the prophets also indicated that God did not desire sacrifice if it was merely an external ritual without genuine devotion. Isaiah 43:23 suggests that God did not "cause thee to serve" through burdensome sacrifices, and Hebrews 10:6 states, "IN WHOLE BURNT OFFERINGS AND sacrifices FOR SIN YOU HAVE TAKEN NO PLEASURE" [6, 9]. This sentiment is echoed in Hebrews 10:8, which combines "Sacrifices and offerings" to emphasize God's displeasure with such rituals when offered without true faith or obedience [13]. The consecration of priests, for instance, involved a threefold sacrifice, provided by Moses at the congregation's expense, highlighting the communal aspect and the mediator's role in the sacrificial rite [14].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Sacrifice — The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible. Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice (Gen. 3:21). Abel offered a sacrifice "of the firstlings of his flock" (4:4; Heb. 11:4). A distinction also was made between c”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Sacrifice — The peculiar features of each kind of sacrifice are referred to under their respective heads. I. (A) ORIGIN OF SACRIFICE.--The universal prevalence of sacrifice shows it to have been primeval, and deeply rooted in the instincts of humanity. Whether it was first enjoined by an external command, or whether it was based on that sense of sin and lost communion with God which is stamped by his hand on the heart of man, is a historical question which cannot be determined. (B) ANTE-MOSAIC HISTORY OF SACRIFICE.--In examining the various sacrifices recorded in Scri”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Daily sacrifice — (Dan. 8:12; 11:31; 12:11), a burnt offering of two lambs of a year old, which were daily sacrificed in the name of the whole Israelitish people upon the great altar, the first at dawn of day, and the second at evening (Dan. 9:21), or more correctly, "between the two evenings." (See [141]SACRIFICE.)”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Burnt Offering, The — To be offered only to the Lord -- Jdj 13:16. Specially acceptable -- Ge 8:21; Le 1:9,13,17. The most ancient of all sacrifices -- Ge 4:4; 8:20; 22:2,13; Job 1:5. Offered by the Jews before the law -- Ex 10:25; 24:5. To be taken from The flock or herd. -- Le 1:2. The fowls. -- Le 1:14. Was an atonement for sin -- Le 9:7. Guilt transferred to, by imposition of hands -- Le 1:4; Nu 8:12. Required to be Killed, if a beast, by the person who brought it. -- Le 1:5,11. Killed, if a bird, by the priest. -- Le 1:15. For the people at large, killed and pre”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Sacrifices — Divine institution of -- Ge 3:21; 1:29; 9:3; 4:4,5; Heb 11:4. To be offered to God alone -- Ex 22:20; Jdj 13:16; 2Ki 17:36. When offered to God, an acknowledgement of his being the supreme God -- 2Ki 5:17; Jon 1:16. Consisted of Clean animals or bloody sacrifices. -- Ge 8:20. The fruits of the earth or sacrifices without blood. -- Ge 4:4; Le 2:1. Always offered upon altars -- Ex 20:24. The offering of, an acknowledgment of sin -- Heb 10:3. Were offered From the earliest age. -- Ge 4:3,4. By the patriarchs. -- Ge 22:2,13; 31:54; 46:1; Job 1:5. After the d”
- Hebrews “Hebrews 10:6 (NASB) — IN WHOLE BURNT OFFERINGS AND sacrifices FOR SIN YOU HAVE TAKEN NO PLEASURE.”
- Leviticus “He shall lay his hand on the head of the sin offering, and kill the sin offering in the place of burnt offering. -- Leviticus 4:29”
- Leviticus “He shall lay his hand on the head of the sin offering, and kill it for a sin offering in the place where they kill the burnt offering. -- Leviticus 4:33”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 43:23: small cattle--rather, the "lamb" or "kid," required by the law to be daily offered to God (Exo 29:38; Num 28:3). sacrifices--offered any way; whereas the Hebrew for "holocaust," or "burnt offering," denotes that which ascends as an offering consumed by fire. I have not caused thee to serve--that is, to render the the service of a slave (Mat 11:30; Rom 8:15; Jo1 4:18; Jo1 5:3). offering--bloodless (Lev 2:1-2). wearied--antithetical to Isa 43:22, "Thou hast been weary of Me." Though God in the law required such offerings, yet not so as to "weary”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Leviticus 15:14: The sacrifice consists of a burnt-offering 30 To atone for evil thoughts. See I.E. on Lev. 1:4. The reference might be to thoughts of forbidden sexual practices. See next note. and a sin-offering, 31 To atone for transgressions actually committed. According to Krinsky the reference is to prohibited sexual practices. The fact that Scripture goes on to speak of a man having an emission of semen might support this interpretation. for the issue is a punishment for sin.”
- Leviticus (Presbyterian) “Jamieson, Fausset & Brown on Leviticus 22:19: THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33) Ye shall offer at your own will--rather, to your being accepted. a male without blemish--This law (Lev 1:3) is founded on a sense of natural propriety, which required the greatest care to be taken in the selection of animals for sacrifice. The reason for this extreme caution is found in the fact that sacrifices are either an expression of praise to God for His goodness, or else they are the designed means of conciliating or retaining His favor. No victim that was not perfect in its kind cou”
- Leviticus (Baptist/Reformed) “John Gill on Leviticus 1:3: If his offering be a burnt sacrifice of the herd,.... So called, because consumed by fire, see Lev 6:9 even all of it except the skin, and therefore its name with the Greeks is "a whole burnt offering", as in Mar 12:33 its name in Hebrew is which comes from a word which signifies to "ascend" or "go up", because not only it was carried up to the altar by the priest, which was common to other sacrifices, but being burnt upon it, it ascended upwards in smoke and vapour; it was typical of Christ's dolorous sufferings and death, who therein sustained the fire of divine w”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 10:8: he--Christ. Sacrifice, &c.--The oldest manuscripts read, "Sacrifices and offerings" (plural). This verse combines the two clauses previously quoted distinctly, Heb 10:5-6, in contrast to the sacrifice of Christ with which God was well pleased.”
- Leviticus (Lutheran) “Keil & Delitzsch on Leviticus 8:14: The sacrificial ceremony with which the consecration was concluded, consisted of a threefold sacrifice, the materials for which were not supplied by the persons about to be installed, but were no doubt provided by Moses at the expense of the congregation, for which the priesthood was instituted. Moses officiated as the mediator of the covenant, through whose service Aaron and his sons were to be consecrated as priests of Jehovah, and performed every part of the sacrificial rite-the slaughtering, sprinkling of the blood, and burning of the altar gifts, - just”
- Leviticus (Presbyterian) “Jamieson, Fausset & Brown on Leviticus 1:3: a burnt sacrifice--so called from its being wholly consumed on the altar; no part of it was eaten either by the priests or the offerer. It was designed to propitiate the anger of God incurred by original sin, or by particular transgressions; and its entire combustion indicated the self-dedication of the offerer--his whole nature--his body and soul--as necessary to form a sacrifice acceptable to God (Rom 12:1; Phi 1:20). This was the most ancient as well as the most conspicuous mode of sacrifice. a male without blemish--No animal was allowed to be o”