Sacrifice and offering were a part of Israelite worship, and extensive portions of the Pentateuch are devoted to the regulation of these activities (Lev. 1–7; 22–23; Num. 18; 28–29; and others). This brief survey can only mention the major terms associated with the sacrificial cultus.
All sacrifices were to be offered to Yahweh by the priest (kohen), who would “draw near” (hiqriv) to the altar (mizbeḥ) to sacrifice (zavaḥ) in the worshiper’s behalf. The worshipers might bring an offering of meal or grain (minḥah) or an animal for a sacrifice (zevaḥ); individuals bringing an animal for sacrifice usually killed and dressed it themselves. Depending on the particular need, the worshipers could bring a sin offering (ḥatta’t), a guilt or trespass offering (’asham), or a peace offering (shelem or zevaḥ shlamim).
The officiating priest might present the offering as a burnt offering (‘olah, literally an offering “going up”) or as an offering made by fire (’ishsheh); he might wave it (henif) as a wave offering (tnufah) or pour out a drink offering (nesekh). Regular offerings and sacrifices were mandated for the various festivals and the daily and monthly observances, but the individual worshiper might also bring a voluntary offering (ndavah), or a votive offering, that is, one brought to pay or fulfill (shillem) a vow (neder) he or she had made (Num. 30). Any offering or gift brought to the Lord might be called a “holy thing” (qodesh), that is, something set apart, or a “dedicated thing” (qorban).
It is a striking phenomenon that the Psalms, the hymnody of the sanctuary, so seldom refer to the sacrificial cultus. When the Psalms refer to sacrifice, it is almost always the sacrifice made by praise and thanksgiving. A prophetic voice speaks in Psalm 50:14, 23 declaring the Lord’s preference that the worshiper “sacrifice thanksgiving” (zavaḥ todah) to him, rather than sacrifice animals. The worshiper of Psalm 27:6 indicates his intention to “sacrifice with shouts of joy” (zivḥei tru‘ah). Vows are paid by praise and thanksgiving (Pss. 22:25; 50:14; 65:1). When the offerings and sacrifices of the Mosaic cultus are mentioned, it is often in a derogatory way (Pss. 40:6; 50:8–13; 51:16).
This situation is not as strange as it may seem. When David brought the ark to Zion, he established worship there without the sacrificial altar, which remained with the Mosaic sanctuary at Gibeon (1 Chron. 21:29). Many of the Psalms had their origin in this prophetic worship of the “tent of David” and were composed by David himself or by Levitical musicians who did not officiate at sacrifices. Indeed, sacrificial terminology is largely missing from their literature.