altar

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The Greek, Latin and Hebrew that is translated as “altar” in English is translated in a number of ways:

  • Obolo: ntook or “raised structure for keeping utensils (esp. sacrifice)” (source: Enene Enene)
  • Muna: medha kaefoampe’a or “offering table” (source: René van den Berg)
  • Luchazi: muytula or “the place where one sets the burden down”/”the place where the life is laid down” (source: E. Pearson in The Bible Translator 1954, p. 160ff. )
  • Tzotzil: “where they place God’s gifts” (source: John Beekman in Notes on Translation, March 1965, p. 2ff.)
  • Tsafiki: “table for giving to God” (source: Bruce Moore in Notes on Translation 1/1992, p. 1ff.)
  • Noongar: karla-kooranyi or “sacred fire” (source: Warda-Kwabba Luke-Ang)
  • Uma: “offering-burning table” (source: Uma Back Translation)
  • Yakan: “place for sacrificing” (source: Yakan Back Translation)
  • Tagbanwa: “burning-place” (source: Tagbanwa Back Translation)
  • Tibetan: mchod khri (མཆོད་​ཁྲི།) or “offering throne” (source: gSungrab website )
  • Bura-Pabir: “sacrifice mound” (source: Andy Warrren-Rothlin)
  • Kalanga: “fireplace of sacrifice” (source: project-specific notes in Paratext)
The Ignaciano translators decided to translate the difficult term in that language according to the focus of each New Testament passage in which the word appears (click or tap here to see the rest of this insight

Willis Ott (in Notes on Translation 88/1982, p. 18ff.) explains:

  • Matt. 5:23,24: “When you take your offering to God, and arriving, you remember…, do not offer your gift yet. First go to your brother…Then it is fitting to return and offer your offering to God.” (The focus is on improving relationships with people before attempting to improve a relationship with God, so the means of offering, the altar, is not focal.)
  • Matt. 23:18 (19,20): “You also teach erroneously: ‘If someone makes a promise, swearing by the offering-place/table, he is not guilty if he should break the promise. But if he swears by the gift that he put on the offering-place/table, he will be guilty if he breaks the promise.'”
  • Luke 1:11: “…to the right side of the table where they burn incense.”
  • Luke 11.51. “…the one they killed in front of the temple (or the temple enclosure).” (The focus is on location, with overtones on: “their crime was all the more heinous for killing him there”.)
  • Rom. 11:3: “Lord, they have killed all my fellow prophets that spoke for you. They do not want anyone to give offerings to you in worship.” (The focus is on the people’s rejection of religion, with God as the object of worship.)
  • 1Cor. 9:13 (10:18): “Remember that those that attend the temple have rights to eat the foods that people bring as offerings to God. They have rights to the meat that the people offer.” (The focus is on the right of priests to the offered food.)
  • Heb. 7:13: “This one of whom we are talking is from another clan. No one from that clan was ever a priest.” (The focus in on the legitimacy of this priest’s vocation.)
  • Jas. 2:21: “Remember our ancestor Abraham, when God tested him by asking him to give him his son by death. Abraham was to the point of stabbing/killing his son, thus proving his obedience.” (The focus is on the sacrifice as a demonstration of faith/obedience.)
  • Rev. 6:9 (8:3,5; 9:13; 14:18; 16:7): “I saw the souls of them that…They were under the table that holds God’s fire/coals.” (This keeps the concepts of: furniture, receptacle for keeping fire, and location near God.)
  • Rev. 11:1: “Go to the temple, Measure the building and the inside enclosure (the outside is contrasted in v. 2). Measure the burning place for offered animals. Then count the people who are worshiping there.” (This altar is probably the brazen altar in a temple on earth, since people are worshiping there and since outside this area conquerors are allowed to subjugate for a certain time.)

See also altar (Acts 17:23).


In the Hebraic English translation of Everett Fox it is translated as slaughter-site and likewise in the German translation by Buber / Rosenzweig as Schlachtstatt.

complete verse (Exodus 30:1)

Following are a number of back-translations as well as a sample translation for translators of Exodus 30:1:

  • Kupsabiny: “God told Moses that, ‘Communicate that acacia boards should be used to make the altar for burning things which smell sweet/very good/aroma/incense.” (Source: Kupsabiny Back Translation)
  • Newari: “Make an altar of acacia wood for incense.” (Source: Newari Back Translation)
  • Hiligaynon: “‘[You (sing.)] have-(someone)-make an acacia altar for burning incense.” (Source: Hiligaynon Back Translation)
  • Bariai: “God spoke again like this, ‘You (pl.) must take akas wood and then make another table of offerings, to be for the cooking of incense.” (Source: Bariai Back Translation)
  • Opo: “And God also say Moses like this «you shall say children of Israel that they must carve white-acacia into altar which they will smoke incense upon.” (Source: Opo Back Translation)
  • English: “‘Tell the skilled workers to make an altar from acacia wood, for burning incense.” (Source: Translation for Translators)

acacia

The plural form of shittah (shittim) is used sometimes as a place name (see Shittim), which is evidence of the wide distribution of this tree in Sinai and southern Palestine. The acacia referred to in the Bible was of two kinds, the Umbrella Thorn Acacia Acacia tortilis and the Common Acacia Acacia raddiana.

The Acacia tortilis is found in the hot Arabah Valley, whereas the Acacia raddiana tends to be found in cooler conditions throughout Sinai. A third variety (Acacia albida) is found in lowland Israel, the Sharon Plain, and lower Galilee. The common acacia was the only tree available to the Israelites for construction of the Tabernacle.

Both types of acacia are short, reaching 3-5 meters (10-17 feet) tall, but having a wide crown. As members of the Mimosa family, they have sharp spines, finely divided leaves, and tiny pale yellow flowers arranged in drooping bunches. The bean pod they produce is twisted and looped when dry.

Since the acacia is widespread in dry areas of Africa, Arabia, India and Australia, translators in those areas should be able to use a local word. In such languages a local species should be used, especially one that is used for building. Elsewhere, if none of these is available, the translator can transliterate from Hebrew (shittah) or from a major language, for example, sunt or talh (Arabic), akasiya (English/French/Spanish via Latin). West African translators need to beware of confusing “acacia” and “cassia,” a common tree with yellow flowers.

Acacia raddiana, photo by Ray Pritz
Acacia flowers, photo by Gloria Suesss

Source: Each According to its Kind: Plants and Trees in the Bible (UBS Helps for Translators)

Translation commentary on Exod 30:1

You shall make an altar to burn incense upon is literally “And you [singular] shall make an altar [for] letting incense go up in smoke.” (Incense is mentioned at 25.6 and described at 30.34-35.) The same word for burn is used in 29.13 in a different form. (See also verse 7 below.) Of acacia wood shall you make it simply specifies the kind of wood to be used, the same as for the larger altar (27.1). (See the comment on acacia wood at 25.10.) Good News Translation has condensed the verse in a more natural way: “Make an altar of acacia wood, for burning incense.” Since this verse begins a new section, it will be helpful in many languages to translate “The LORD said to Moses, ‘Have them make [or, build] an altar with acacia wood where you can burn incense’ ” or “The LORD continued to instruct Moses, saying, ‘Have them take acacia wood and build an altar for burning incense.’ ”

Quoted with permission from Osborn, Noel D. and Hatton, Howard A. A Handbook on Exodus. (UBS Helps for Translators). New York: UBS, 1999. For this and other handbooks for translators see here .