Grafted Biblical Concept · Concept

Altar

מִזְבֵּחַ · Mizbeach · H4196θυσιαστήριον · thysiastḗrion · G2379

An altar is a designated place of sacrifice, offering, worship, or memorial encounter with God.

359 Scripture references4 lexical sources27 supporting resources

Primary Study

Grafted Bible Dictionary

Definition

An altar is a designated place of sacrifice, offering, worship, or memorial encounter with God.

Patriarchal Background

Altars appear before Sinai.
Examples include:
• Noah — Genesis 8:20
• covenant • blessing • blessing for the nations">Abraham — Genesis 12:7–8
• Isaac — Genesis 26:25
• Jacob — Genesis 35:7

Tabernacle

The wilderness according to divine instruction.">Tabernacle contained:
• altar of burnt offering
• altar of incense
These served different functions.

Sacrificial Altar

The bronze altar stood in the outer court and was central to Israel's sacrificial system.
See:
• Torah.">Moses.">Exodus 27:1–8
• Leviticus 1–7

Prophetic Concern

The prophets repeatedly condemn sacrifice divorced from covenant faithfulness.
See:
• Isaiah 1
• Amos 5
• Hosea 6:6
• Micah 6:6–8
The problem is not sacrifice itself, but ritual without justice, sin and toward God involving a change of mind, heart, loyalty, and behavior.">repentance, or faithfulness.

Apostolic Imagery

Altar language continues in:
• Messiah's priesthood, sacrifice, covenant mediation, and heavenly ministry.">Hebrews 13:10
• Revelation 6:9
• Revelation 8:3–5

Hebrew and Greek Word Study

Hebrew Word Study

מִזְבֵּחַ

mizbêach · H4196

Original Word: מִזְבֵּחַ
Transliteration: mizbêach
Strong’s: H4196
Pronunciation: miz-bay'-akh

Unified Lexical Definition

an altar

Related Words

Lexical Sources

BDBOpen Scriptures Hebrew Bible lexical data / BDB-Strong mapping

an altar

View original lexicon entry

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    "transliteration": "mizbêach",
    "pronunciation": "miz-bay'-akh",
    "part_of_speech": "",
    "meaning": "",
    "description": "",
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    "glosses": [
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    "references": [],
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}

Hebrew Bible Usage

401 occurrences

First listed reference: Genesis 8:20

View All Hebrew Occurrences

Greek Word Study

θυσιαστήριον

thysiastḗrion · G2379

Original Word: θυσιαστήριον
Transliteration: thysiastḗrion
Strong’s: G2379
Part of Speech: G:N-N

Hebrew Source

מִזְבֵּחַ · mizbêach · H4196

Unified Lexical Definition

θυσιαστήριον, -ου, τό (θυσιάζω, to sacrifice), [in LXX (where the word first appears) very freq., nearly always for מַדְבַּח ;] an altar: __(a) generally, Jas.2:21; pl., Rom.11:3 (LXX); metaphorically, Heb.13:10 (see Westc., in l, and esp. his add, note on the history of the word, 455 ff.); __(b) of the altar of burnt-offering in the Temple, Mat.5:23-24 23:18-20, 35, Luk.11:51, 1Co.9:13 10:18, Heb.7:13, Rev.11:1; __(with) of the altar of incense in the sanctuary (Exo.30:1, al.), Luk.1:11; symbolically in Heaven, Rev.6:9 8:3 9:13 14:18 16:7 (Cremer, 292).† (AS) an altar, Mat. 5.23, 24. Lu. 1.11, et al.; spc. the altar of burnt offering, Mat. 23.35. Lu. 11.51; meton. a class of sacrifices, He. 13.10: (S.) from

Related Words

Lexical Sources

TBESGSTEPBible TBESG (based primarily on Abbott-Smith)

Lemma: θυσιαστήριον
Meaning: altar

View original lexicon entry

{
    "type": "abbott-smith",
    "slug": "g2379",
    "title": "θυσιαστήριον",
    "source": "STEPBible TBESG (based primarily on Abbott-Smith)",
    "strong": "G2379",
    "language": "greek",
    "lemma": "θυσιαστήριον",
    "transliteration": "thusiastērion",
    "pronunciation": "",
    "part_of_speech": "G:N-N",
    "meaning": "",
    "description": "",
    "definition": "θυσιαστήριον, -ου, τό (θυσιάζω, to sacrifice), [in LXX (where the word first appears) very freq., nearly always for מַדְבַּח ;] an altar: __(a) generally, Jas.2:21; pl., Rom.11:3 (LXX); metaphorically, Heb.13:10 (see Westc., in l, and esp. his add, note on the history of the word, 455 ff.); __(b) of the altar of burnt-offering in the Temple, Mat.5:23-24 23:18-20, 35, Luk.11:51, 1Co.9:13 10:18, Heb.7:13, Rev.11:1; __(with) of the altar of incense in the sanctuary (Exo.30:1, al.), Luk.1:11; symbolically in Heaven, Rev.6:9 8:3 9:13 14:18 16:7 (Cremer, 292).† (AS)",
    "glosses": [
        "altar"
    ],
    "lexical_summary": [],
    "exhaustive_concordance": [],
    "brown_driver_briggs": [],
    "topical_lexicon": [],
    "occurrences": [],
    "references": [
        {
            "osis": "Jas.2.21",
            "display": "Jas.2:21;"
        },
        {
            "osis": "Rom.11.3",
            "display": "Rom.11:3"
        },
        {
            "osis": "Heb.13.10",
            "display": "Heb.13:10"
        },
        {
            "osis": "Mat.5.23-24; 23.18-20, 35",
            "display": "Mat.5:23-24 23:18-20, 35"
        },
        {
            "osis": "Luk.11.51",
            "display": "Luk.11:51"
        },
        {
            "osis": "1Co.9.13; 10.18",
            "display": "1Co.9:13 10:18"
        },
        {
            "osis": "Heb.7.13",
            "display": "Heb.7:13"
        },
        {
            "osis": "Rev.11.1",
            "display": "Rev.11:1"
        },
        {
            "osis": "Exo.30.1",
            "display": "Exo.30:1"
        },
        {
            "osis": "Luk.1.11",
            "display": "Luk.1:11"
        },
        {
            "osis": "Rev.6.9; 8.3; 9.13; 14.18; 16.7",
            "display": "Rev.6:9 8:3 9:13 14:18 16:7"
        }
    ],
    "occurrence_count": 23,
    "url": "bible/greek/g2379",
    "source_url": "https://github.com/openscriptures/strongs",
    "source_license": "CC BY-SA"
}

A GREEK-ENGLISH LEXICOA Greek-English Lexicon to the New Testament

an altar, Mat. 5.23, 24. Lu. 1.11, et al.; spc. the altar of burnt offering, Mat. 23.35. Lu. 11.51; meton. a class of sacrifices, He. 13.10: (S.) from

View original lexicon entry

{
    "type": "greenfield",
    "slug": "greenfield-49e3e4edde6f",
    "title": "Θυσιαστήριον",
    "source": "A Greek-English Lexicon to the New Testament",
    "strong": "G2379",
    "language": "greek",
    "lemma": "Θυσιαστήριον",
    "transliteration": "thysiastḗrion",
    "pronunciation": "",
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    "meaning": "",
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    "glosses": [
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}

STRONG'SStrong’s Hebrew and Greek Lexicon

a place of sacrifice, i.e. an altar (special or genitive case, literal or figurative)

View original lexicon entry

{
    "type": "strongs-lexicon",
    "slug": "",
    "title": "θυσιαστήριον",
    "source": "[object Object]",
    "strong": "G2379",
    "language": "greek",
    "lemma": "θυσιαστήριον",
    "transliteration": "thysiastḗrion",
    "pronunciation": "",
    "part_of_speech": "",
    "meaning": "",
    "description": "",
    "definition": "a place of sacrifice, i.e. an altar (special or genitive case, literal or figurative)",
    "glosses": [
        "altar"
    ],
    "lexical_summary": [],
    "exhaustive_concordance": [],
    "brown_driver_briggs": [],
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}

New Testament Usage

23 occurrences

First listed reference: Jas.2.21

View All Greek Occurrences

Biblical Usage

Concordance and Scripture Usage

359Exact Lemma49Conceptual Relationship

Torah · 167

Prophets / Historical Books · 123

Writings / Wisdom · 5

Psalms 26:6Exact Lemma Psalms 43:4Exact Lemma Psalms 51:19Exact Lemma Psalms 84:3Exact Lemma Psalms 118:27Exact Lemma

Prophets · 43

Gospels · 8

Matthew 5:23Exact Lemma Matthew 5:24Exact Lemma Matthew 23:18Exact Lemma Matthew 23:19Exact Lemma Matthew 23:20Exact Lemma Matthew 23:35Exact Lemma Luke 1:11Exact Lemma Luke 11:51Exact Lemma

Epistles · 6

Romans 11:3Exact Lemma 1 Corinthians 9:13Exact Lemma 1 Corinthians 10:18Exact Lemma Hebrews 7:13Exact Lemma Hebrews 13:10Exact Lemma James 2:21Exact Lemma

Revelation · 7

Revelation 6:9Exact Lemma Revelation 8:3Exact Lemma Revelation 8:5Exact Lemma Revelation 9:13Exact Lemma Revelation 11:1Exact Lemma Revelation 14:18Exact Lemma Revelation 16:7Exact Lemma

Reference Works

Bible Dictionary, Encyclopedia, and Names

Unified Dictionary Summary

An altar is a designated place of sacrifice, offering, worship, or memorial encounter with God.

Easton’s Bible Dictionary (1897)

(Heb. mizbe'ah, from a word meaning "to slay"), any structure of earth (Ex. 20:24) or unwrought stone (20:25) on which sacrifices were offered. Altars were generally erected in conspicuous places (Gen. 22:9; Ezek. 6:3; 2 Kings 23:12; 16:4; 23:8; Acts 14:13). The word is used in Heb. 13:10 for the sacrifice offered upon it--the sacrifice Christ offered. Paul found among the many altars erected in Athens one bearing the inscription, "To the unknown God" (Acts 17:23), or rather "to an [i.e., some] unknown God." The reason for this inscription cannot now be accurately determined. It afforded the apostle the occasion of proclaiming the gospel to the "men of Athens." The first altar we read of is that erected by Noah (Gen. 8:20). Altars were erected by Abraham (Gen. 12:7; 13:4; 22:9), by Isaac (Gen. 26:25), by Jacob (33:20; 35:1, 3), and by Moses (Ex. 17:15, "Yahweh-nissi"). In the tabernacle, and afterwards in the temple, two altars were erected. (1.) The altar of burnt offering (Ex. 30:28), called also the "brasen altar" (Ex. 39:39) and "the table of the Lord" (Mal. 1:7). This altar, as erected in the tabernacle, is described in Ex. 27:1-8. It was a hollow square, 5 cubits in length and in breadth, and 3 cubits in height. It was made of shittim wood, and was overlaid with plates of brass. Its corners were ornamented with "horns" (Ex. 29:12; Lev. 4:18). In Ex. 27:3 the various utensils appertaining to the altar are enumerated. They were made of brass. (Comp. 1 Sam. 2:13, 14; Lev. 16:12; Num. 16:6, 7.) In Solomon's temple the altar was of larger dimensions (2 Chr. 4:1. Comp. 1 Kings 8:22, 64; 9:25), and was made wholly of brass, covering a structure of stone or earth. This altar was renewed by Asa (2 Chr. 15:8). It was removed by Ahaz (2 Kings 16:14), and "cleansed" by Hezekiah, in the latter part of whose reign it was rebuilt. It was finally broken up and carried away by the Babylonians (Jer. 52:17). After the return from captivity it was re-erected (Ezra 3:3, 6) on the same place where it had formerly stood. (Comp. 1 Macc. 4:47.) When Antiochus Epiphanes pillaged Jerusalem the altar of burnt offering was taken away. Again the altar was erected by Herod, and remained in its place till the destruction of Jerusalem by the Romans (70 A.D.). The fire on the altar was not permitted to go out (Lev. 6:9). In the Mosque of Omar, immediately underneath the great dome, which occupies the site of the old temple, there is a rough projection of the natural rock, of about 60 feet in its extreme length, and 50 in its greatest breadth, and in its highest part about 4 feet above the general pavement. This rock seems to have been left intact when Solomon's temple was built. It was in all probability the site of the altar of burnt offering. Underneath this rock is a cave, which may probably have been the granary of Araunah's threshing-floor (1 Chr. 21:22). (2.) The altar of incense (Ex. 30:1-10), called also "the golden altar" (39:38; Num. 4:11), stood in the holy place "before the vail that is by the ark of the testimony." On this altar sweet spices were continually burned with fire taken from the brazen altar. The morning and the evening services were commenced by the high priest offering incense on this altar. The burning of the incense was a type of prayer (Ps. 141:2; Rev. 5:8; 8:3, 4). This altar was a small movable table, made of acacia wood overlaid with gold (Ex. 37:25, 26). It was 1 cubit in length and breadth, and 2 cubits in height. In Solomon's temple the altar was similar in size, but was made of cedar-wood (1 Kings 6:20; 7:48) overlaid with gold. In Ezek. 41:22 it is called "the altar of wood." (Comp. Ex. 30:1-6.) In the temple built after the Exile the altar was restored. Antiochus Epiphanes took it away, but it was afterwards restored by Judas Maccabaeus (1 Macc. 1:23; 4:49). Among the trophies carried away by Titus on the destruction of Jerusalem the altar of incense is not found, nor is any mention made of it in Heb. 9. It was at this altar Zacharias ministered when an angel appeared to him (Luke 1:11). It is the only altar which appears in the heavenly temple (Isa. 6:6; Rev. 8:3, 4).

Sources: Easton’s Bible Dictionary (1897)

A Biblical and Theological Dictionary

Sacrifices are nearly as ancient as worship, and altars are of almost equal antiquity. Scripture speaks of altars, erected by the patriarchs, without describing their form, or the materials of which they were composed. The altar which Jacob set up at Bethel, was the stone which had served him for a pillow; Gideon sacrificed on the rock before his house. The first altars which God commanded Moses to raise, were of earth or rough stones; and it was declared that if iron were used in constructing them they would become impure, Exod. xx, 24, 25. The altar which Moses enjoined Joshua to build on Mount Ebal, was to be of unpolished stones, Deut. xxvii, 5; Josh. viii, 31; and it is very probable that such were those built by Samuel, Saul, and David. The altar which Solomon erected in the temple was of brass, but filled, it is believed, with rough stones, 2 Chron. iv, 1–3. It was twenty cubits long, twenty wide, and ten high. That built at Jerusalem, by Zerubbabel, after the return from Babylon, was of rough stones; as was that of Maccabees. Josephus says that the altar which in his time was in the temple was of rough stones, fifteen cubits high, forty long, and forty wide. Among the Romans altars were of two kinds, the higher and the lower; the higher were intended for the celestial gods, and were called _altaria_, from _altus_; the lower were for the terrestrial and infernal gods, and were called _aræ_. Those dedicated to the heavenly gods were raised a great height above the surface of the earth; those of the terrestrial gods were almost even with the surface; and those for the infernal deities were only holes dug in the ground called _scrobiculi_. Before temples were in use the altars were placed in the groves, highways, or on tops of mountains, inscribed with the names, ensigns, or characters of the respective gods to whom they belonged. The great temples at Rome generally contained three altars; the first in the sanctuary, at the foot of the statue, for incense and libations; the second before the gate of the temple, for the sacrifices of victims; and the third was a portable one for the offerings and sacred vestments or vessels to lie upon. The ancients used to swear upon the altars upon solemn occasions, such as confirming alliances, treaties of peace, &c. They were also places of refuge, and served as an asylum and sanctuary to all who fled to them, whatever their crimes were. The principal altars among the Jews were those of incense, of burnt-offering, and the altar or table for the shew bread. The altar of incense was a small table of shittim wood covered with plates of gold. It was a cubit long, a cubit broad, and two cubits high. At the four corners were four horns. The priest, whose turn it was to officiate, burnt incense on this altar, at the time of the morning sacrifice between the sprinkling of the blood and the laying of the pieces of the victim on the altar of burnt-offering. He did the same also in the evening, between the laying of the pieces on the altar and the drink-offering. At the same time the people prayed in silence, and their prayers were offered up by the priests. The altar of burnt-offering was of shittim wood also, and carried upon the shoulders of the priests, by staves of the same wood overlaid with brass. In Moses’s days it was five cubits square, and three high: but it was greatly enlarged in the days of Solomon, being twenty cubits square, and ten in height. It was covered with brass, and had a horn at each corner to which the sacrifice was tied. This altar was placed in the open air, that the smoke might not sully the inside of the tabernacle or temple. On this altar the holy fire was renewed from time to time, and kept constantly burning. Hereon, likewise, the sacrifices of lambs and bullocks were burnt, especially a lamb every morning at the third hour, or nine of the clock, and a lamb every afternoon at three, Exod. xx, 24, 25; xxvii, 1, 2, 4; xxxviii, 1. The altar of burnt-offering had the privilege of being a sanctuary or place of refuge. The wilful murderer, indeed, sought protection there in vain; for by the express command of God he might be dragged to justice, even from the altar. The altar or table of shew bread was of shittim wood also, covered with plates of gold, and had a border round it adorned with sculpture. It was two cubits long, one wide, and one and a half in height. This table stood in the _sanctum sanctorum_, [holy of holies,] and upon it were placed the loaves of shew bread. After the return of the Jews from their captivity, and the building of the second temple, the form and size of the altars were somewhat changed. Sacrifices according to the laws of Moses, could not be offered except by the priests; and at any other place than on the altar of the tabernacle or the temple. Furthermore, they were not to be offered to idols, nor with any superstitious rites. See Lev. xvii, 1–7; Deut. xii, 15, 16. Without these precautionary measures, the true religion would hardly have been secure. If a different arrangement had been adopted, if the priests had been scattered about to various altars, without being subjected to the salutary restraint which would result from a mutual observation of each other, they would no doubt some of them have willingly consented to the worship of idols; and others, in their separate situation, would not have been in a condition to resist the wishes of the multitude, had those wishes been wrong. The necessity of sacrificing at one altar, (that of the tabernacle or temple,) is frequently and emphatically insisted on, Deut. xii, 13, 14; and all other altars are disapproved, Lev. xxvi, 30, compare Joshua xxii, 9–34. Notwithstanding this, it appears that, subsequently to the time of Moses, especially in the days of the kings, altars were multiplied; but they fell under suspicions, although some of them were perhaps sacred to the worship of the true God. It is, nevertheless, true, that prophets, whose characters were above all suspicion, sacrificed, in some instances, in other places than the one designated by the laws, 1 Sam. xiii, 3–14; xvi, 1–5; 1 Kings xviii, 21–40.

Sources: A Biblical and Theological Dictionary

Sacrifice

A sacrifice is an offering presented to God according to prescribed forms of worship.

Blood

Blood represents life, death, purification, sacrifice, covenant, and accountability in biblical theology.

Temple

The Temple was the central sanctuary associated with God's covenantal presence and Israel's worship in Jerusalem.

Tabernacle

The Tabernacle was the portable sanctuary constructed by Israel in the wilderness according to divine instruction.

Priest

A priest is a person set apart for sacred service, especially mediation, sacrifice, teaching, purification, and sanctuary duties.

Atonement

Atonement refers to the means by which sin, impurity, guilt, or covenant disruption is addressed so that reconciliation and restoration can occur.

ALTAR

Nave’s Topical Bible references for ALTAR.

GOLDEN ALTAR

Nave’s Topical Bible references for GOLDEN ALTAR.

Altar

Ariel

altar; light or lion of God

Censer

The vessel in which incense was presented on "the golden altar" before the Lord in the temple (Ex. 30:1-9). The priest filled the censer with live coal from the sacred fire on the altar of burnt-offering, and having carried it into the sanctuary, there threw upon the burning coals the sweet incense (Lev. 16:12, 13), which sent up a cloud of smoke, filling the apartment with fragrance. The censers in daily use were of brass (Num. 16:39), and were designated by a different Hebrew name, miktereth (2 Chr. 26:19; Ezek. 8:11): while those used on the day of Atonement were of gold, and were denoted by a word (mahtah) meaning "something to take fire with;" LXX. pureion = a fire-pan. Solomon prepared for the temple censers of pure gold (1 Kings 7:50; 2 Chr. 4:22). The angel in the Apocalypse is represented with a golden censer (Rev. 8:3, 5). Paul speaks of the golden censer as belonging to the tabernacle (Heb. 9:4). The Greek word thumiaterion, here rendered "censer," may more appropriately denote, as in the margin of Revised Version, "the altar of incense." Paul does not here say that the thumiaterion was in the holiest, for it was in the holy place, but that the holiest had it, i.e., that it belonged to the holiest (1 Kings 6:22). It was intimately connected with the high priest's service in the holiest. The manner in which the censer is to be used is described in Num. 4:14; Lev. 16:12.

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.)

Dedication, Feast of the

(John 10:22, 42), i.e., the feast of the renewing. It was instituted B.C. 164 to commemorate the purging of the temple after its pollution by Antiochus Epiphanes (B.C. 167), and the rebuilding of the altar after the Syrian invaders had been driven out by Judas Maccabaeus. It lasted for eight days, beginning on the 25th of the month Chisleu (December), which was often a period of heavy rains (Ezra 10:9, 13). It was an occasion of much rejoicing and festivity. But there were other dedications of the temple. (1) That of Solomon's temple (1 Kings 8:2; 2 Chr. 5:3); (2) the dedication in the days of Hezekiah (2 Chr. 29); and (3) the dedication of the temple after the Captivity (Ezra 6:16).

Drink-offering

Consisted of wine (Num. 15:5; Hos. 9:4) poured around the altar (Ex. 30:9). Joined with meat-offerings (Num. 6:15, 17; 2 Kings 16:13; Joel 1:9, 13; 2:14), presented daily (Ex. 29:40), on the Sabbath (Num. 28:9), and on feast-days (28:14). One-fourth of an hin of wine was required for one lamb, one-third for a ram, and one-half for a bullock (Num. 15:5; 28:7, 14). "Drink offerings of blood" (Ps. 16:4) is used in allusion to the heathen practice of mingling the blood of animals sacrificed with wine or water, and pouring out the mixture in the worship of the gods, and the idea conveyed is that the psalmist would not partake of the abominations of the heathen.

Earth

(1.) In the sense of soil or ground, the translation of the word adamah'. In Gen. 9:20 "husbandman" is literally "man of the ground or earth." Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules' burden of earth (2 Kings 5:17), under the superstitious notion that Yahweh, like the gods of the heathen, could be acceptably worshipped only on his own soil. (2). As the rendering of 'erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (2 Chr. 13:9). In the New Testament "the earth" denotes the land of Judea (Matt. 23:35); also things carnal in contrast with things heavenly (John 3:31; Col. 3:1, 2).

El-Bethel

God of Bethel, the name of the place where Jacob had the vision of the ladder, and where he erected an altar (Gen. 31:13; 35:7).

Fire

(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon's temple (2 Chr. 7:1, 3). The expressions "fire from heaven" and "fire of the Lord" generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9). Fire for a sacred purpose obtained otherwise than from the altar was called "strange fire" (Lev. 10:1, 2; Num. 3:4). The victims slain for sin offerings were afterwards consumed by fire outside the camp (Lev. 4:12, 21; 6:30; 16:27; Heb. 13:11). (2.) For domestic purposes, such as baking, cooking, warmth, etc. (Jer. 36:22; Mark 14:54; John 18:18). But on Sabbath no fire for any domestic purpose was to be kindled (Ex. 35:3; Num. 15:32-36). (3.) Punishment of death by fire was inflicted on such as were guilty of certain forms of unchastity and incest (Lev. 20:14; 21:9). The burning of captives in war was not unknown among the Jews (2 Sam. 12:31; Jer. 29:22). The bodies of infamous persons who were executed were also sometimes burned (Josh. 7:25; 2 Kings 23:16). (4.) In war, fire was used in the destruction of cities, as Jericho (Josh. 6:24), Ai (8:19), Hazor (11:11), Laish (Judg. 18:27), etc. The war-chariots of the Canaanites were burnt (Josh. 11:6, 9, 13). The Israelites burned the images (2 Kings 10:26; R.V., "pillars") of the house of Baal. These objects of worship seem to have been of the nature of obelisks, and were sometimes evidently made of wood. Torches were sometimes carried by the soldiers in battle (Judg. 7:16). (5.) Figuratively, fire is a symbol of Yahweh's presence and the instrument of his power (Ex. 14:19; Num. 11:1, 3; Judg. 13:20; 1 Kings 18:38; 2 Kings 1:10, 12; 2:11; Isa. 6:4; Ezek. 1:4; Rev. 1:14, etc.). God's word is also likened unto fire (Jer. 23:29). It is referred to as an emblem of severe trials or misfortunes (Zech. 12:6; Luke 12:49; 1 Cor. 3:13, 15; 1 Pet. 1:7), and of eternal punishment (Matt. 5:22; Mark 9:44; Rev. 14:10; 21:8). The influence of the Holy Ghost is likened unto fire (Matt. 3:11). His descent was denoted by the appearance of tongues as of fire (Acts 2:3).

First-fruits

The first-fruits of the ground were offered unto God just as the first-born of man and animals. The law required, (1.) That on the morrow after the Passover Sabbath a sheaf of new corn should be waved by the priest before the altar (Lev. 23:5, 6, 10, 12; 2:12). (2.) That at the feast of Pentecost two loaves of leavened bread, made from the new flour, were to be waved in like manner (Lev. 23:15, 17; Num. 28:26). (3.) The feast of Tabernacles was an acknowledgement that the fruits of the harvest were from the Lord (Ex. 23:16; 34:22). (4.) Every individual, besides, was required to consecrate to God a portion of the first-fruits of the land (Ex. 22:29; 23:19; 34:26; Num. 15:20, 21). (5.) The law enjoined that no fruit was to be gathered from newly-planted fruit-trees for the first three years, and that the first-fruits of the fourth year were to be consecrated to the Lord (Lev. 19:23-25). Jeremiah (2:3) alludes to the ordinance of "first-fruits," and hence he must have been acquainted with the books of Exodus, Leviticus, and Numbers, where the laws regarding it are recorded.

Garlands

(Acts 14:13). In heathen sacrifices the victims were adorned with fillets and garlands made of wool, with leaves and flowers interwoven. The altar and the priests and attendants were also in like manner adorned.

Grate

A network of brass for the bottom of the great altar of sacrifice (Ex. 27:4; 35:16; 38:4, 5, 30).

High place

An eminence, natural or artificial, where worship by sacrifice or offerings was made (1 Kings 13:32; 2 Kings 17:29). The first altar after the Flood was built on a mountain (Gen. 8:20). Abraham also built an altar on a mountain (12:7, 8). It was on a mountain in Gilead that Laban and Jacob offered sacrifices (31:54). After the Israelites entered the Promised Land they were strictly enjoined to overthrow the high places of the Canaanites (Ex. 34:13; Deut. 7:5; 12:2, 3), and they were forbidden to worship the Lord on high places (Deut. 12:11-14), and were enjoined to use but one altar for sacrifices (Lev. 17:3, 4; Deut. 12; 16:21). The injunction against high places was, however, very imperfectly obeyed, and we find again and again mention made of them (2 Kings 14:4; 15:4, 35:2 Chr. 15:17, etc.).

Holy place

One of the two portions into which the tabernacle was divided (Ex. 26:31; 37:17-25; Heb. 9:2). It was 20 cubits long and 10 in height and breadth. It was illuminated by the golden candlestick, as it had no opening to admit the light. It contained the table of showbread (Ex. 25:23-29) and the golden altar of incense (30:1-11). It was divided from the holy of holies by a veil of the most costly materials and the brightest colours. The arrangement of the temple (q.v.) was the same in this respect. In it the walls of hewn stone were wainscotted with cedar and overlaid with gold, and adorned with beautiful carvings. It was entered from the porch by folding doors overlaid with gold and richly embossed. Outside the holy place stood the great tank or "sea" of molten brass, supported by twelve oxen, three turned each way, capable of containing two thousand baths of water. Besides this there were ten lavers and the brazen altar of burnt sacrifice.

Horn

Trumpets were at first horns perforated at the tip, used for various purposes (Josh. 6:4, 5). Flasks or vessels were made of horn (1 Sam. 16:1, 13; 1 Kings 1:39). But the word is used also metaphorically to denote the projecting corners of the altar of burnt offerings (Ex. 27:2) and of incense (30:2). The horns of the altar of burnt offerings were to be smeared with the blood of the slain bullock (29:12; Lev. 4:7-18). The criminal, when his crime was accidental, found an asylum by laying hold of the horns of the altar (1 Kings 1:50; 2:28). The word also denotes the peak or summit of a hill (Isa. 5:1, where the word "hill" is the rendering of the same Hebrew word). This word is used metaphorically also for strength (Deut. 33:17) and honour (Job 16:15; Lam. 2:3). Horns are emblems of power, dominion, glory, and fierceness, as they are the chief means of attack and defence with the animals endowed with them (Dan. 8:5, 9; 1 Sam. 2:1; 16:1, 13; 1 Kings 1:39; 22:11; Josh. 6:4, 5; Ps. 75:5, 10; 132:17; Luke 1:69, etc.). The expression "horn of salvation," applied to Christ, means a salvation of strength, or a strong Saviour (Luke 1:69). To have the horn "exalted" denotes prosperity and triumph (Ps. 89:17, 24). To "lift up" the horn is to act proudly (Zech. 1:21). Horns are also the symbol of royal dignity and power (Jer. 48:25; Zech. 1:18; Dan. 8:24).

Incense

A fragrant composition prepared by the "art of the apothecary." It consisted of four ingredients "beaten small" (Ex. 30:34-36). That which was not thus prepared was called "strange incense" (30:9). It was offered along with every meat-offering; and besides was daily offered on the golden altar in the holy place, and on the great day of atonement was burnt by the high priest in the holy of holies (30:7, 8). It was the symbol of prayer (Ps. 141:1, 2; Rev. 5:8; 8:3, 4).

Liver

(Heb. kabhed, "heavy;" hence the liver, as being the heaviest of the viscera, Ex. 29:13, 22; Lev. 3:4, 1, 10, 15) was burnt upon the altar, and not used as sacrificial food. In Ezek. 21:21 there is allusion, in the statement that the king of Babylon "looked upon the liver," to one of the most ancient of all modes of divination. The first recorded instance of divination (q.v.) is that of the teraphim of Laban. By the teraphim the LXX. and Josephus understood "the liver of goats." By the "caul above the liver," in Lev. 4:9; 7:4, etc., some understand the great lobe of the liver itself.

Pan

A vessel of metal or earthenware used in culinary operations; a cooking-pan or frying-pan frequently referred to in the Old Testament (Lev. 2:5; 6:21; Num. 11:8; 1 Sam. 2:14, etc.). The "ash-pans" mentioned in Ex. 27:3 were made of copper, and were used in connection with the altar of burnt-offering. The "iron pan" mentioned in Ezek. 4:3 (marg., "flat plate " or "slice") was probably a mere plate of iron used for baking. The "fire-pans" of Ex. 27:3 were fire-shovels used for taking up coals. The same Hebrew word is rendered "snuff-dishes" (25:38; 37:23) and "censers" (Lev. 10:1; 16:12; Num. 4:14, etc.). These were probably simply metal vessels employed for carrying burning embers from the brazen altar to the altar of incense. The "frying-pan" mentioned in Lev. 2:7; 7:9 was a pot for boiling.

Passage

Denotes in Josh. 22:11, as is generally understood, the place where the children of Israel passed over Jordan. The words "the passage of" are, however, more correctly rendered "by the side of," or "at the other side of," thus designating the position of the great altar erected by the eastern tribes on their return home. This word also designates the fords of the Jordan to the south of the Sea of Galilee (Judg. 12:5, 6), and a pass or rocky defile (1 Sam. 13:23; 14:4). "Passages" in Jer. 22:20 is in the Revised Version more correctly "Abarim" (q.v.), a proper name.

Stacte

(Heb. nataph), one of the components of the perfume which was offered on the golden altar (Ex. 30:34; R.V. marg., "opobalsamum"). The Hebrew word is from a root meaning "to distil," and it has been by some interpreted as distilled myrrh. Others regard it as the gum of the storax tree, or rather shrub, the Styrax officinale. "The Syrians value this gum highly, and use it medicinally as an emulcent in pectoral complaints, and also in perfumery."

Testimony

(1.) Witness or evidence (2 Thess. 1:10). (2.) The Scriptures, as the revelation of God's will (2 Kings 11:12; Ps. 19:7; 119:88; Isa. 8:16, 20). (3.) The altar raised by the Gadites and Reubenites (Josh. 22:10).

Urijah

The lord is my light. (1.) A high priest in the time of Ahaz (2 Kings 16:10-16), at whose bidding he constructed an idolatrous altar like one the king had seen at Damascus, to be set up instead of the brazen altar. (2.) One of the priests who stood at the right hand of Ezra's pulpit when he read and expounded the law (Neh. 8:4). (3.) A prophet of Kirjath-jearim in the reign of Jehoiakim, king of Judah (Jer. 26:20-23). He fled into Egypt from the cruelty of the king, but having been brought back he was beheaded and his body "cast into the graves of the common people."

Wood-offering

(Neh. 10:34; 13:31). It would seem that in the time of Nehemiah arrangements were made, probably on account of the comparative scarcity of wood, by which certain districts were required, as chosen by lot, to furnish wood to keep the altar fire perpetually burning (Lev. 6:13).

Definition

Patriarchal Background

Tabernacle

Sacrificial Altar

Prophetic Concern

Apostolic Imagery

Hebrew and Greek Word Study

Unified Lexical Definition

Related Words

Lexical Sources

Hebrew Bible Usage

Hebrew Source

Unified Lexical Definition

Related Words

Lexical Sources

New Testament Usage

Unified Dictionary Summary

Sacrifice

Blood

Temple

Tabernacle

Priest

Atonement

ALTAR

GOLDEN ALTAR

Altar

Ariel

Censer

Daily sacrifice

Dedication, Feast of the

Drink-offering

Earth

El-Bethel

Fire

First-fruits

Garlands

Grate

High place

Holy place

Horn

Incense

Liver

Pan

Passage

Stacte

Testimony

Urijah

Wood-offering

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