Burnt offering (Judaism)

For example, Exodus 18:12a is translated in the New American Bible as Then Jethro, the father-in-law of Moses, brought a holocaust and other sacrifices to God, while it is translated in the New International Version as Then Jethro, Moses' father-in-law, brought a burnt offering and other sacrifices to God.

[9] In classical rabbinical literature, there are several different etymologies given for the term olah,[10] though all agree that it literally translates as (that which) goes up.

[10] Modern scholars, however, argue that it simply refers to the burning process, as the meat goes up in flames.

The Nevi'im section of the Hebrew Bible, particularly passages in the Book of Judges, presents the practice of the burnt offering.

[10] In the story of Gideon, a slaughter offering of a young goat and unleavened bread is consumed by fire sent from heaven.

[16] The major types of sacrificial offerings, their purpose and circumstances, details of their performance and distributions afterwards are delineated in the Book of Leviticus 1:1-7:38.

The flesh of the animal was divided according to detailed instructions given by the Talmud (Tamid 31), and would then be placed on the wood on the altar (which was constantly on fire due to the large number of sacrifices carried out daily), and slowly burnt.

A korban olah was also made as a sin offering on the appointment of a priest,[32] on the termination of a Nazirite's vow,[33] after recovery from tzaraath,[34] by a woman after childbirth, after recovery from a state of abnormal bodily discharges,[35] a gentile's conversion to Judaism, or as a voluntary sacrifice, when the sacrificial animal could be a young bull, ram, year-old goat, turtle doves, or pigeons.

Josephus uses the term both for Abraham and Isaac,[37] but also in relation to the human sacrifice by Ahaz of his son to Baal.