The Altar

Hebrew mizbēaḥ, from zbḥ “to slaughter” (and subsequently “to sacrifice”), designates a place where various types of sacrifices and offerings (e.g., animal, grain, incense) were presented. (Originally the term may have indicated that animals were placed on the altar and then slaughtered, but in general practice the killing took place in front of the altar [Lev. 1–7; cf. Gen. 22:9].) The altar was the focus of the Israelite sanctuary, hence the phrase “to build an altar” connotes “to establish a sanctuary” (cf. Gen. 12:7–8; 26:25).The earliest altars mentioned in the Old Testament were erected in commemoration of a divine theophany (e.g., Gen. 8:20; 12:7–8; 13:18; 22:19). Others were set up as a witness to God and frequently were given a commemorative name (e.g., Exod. 17:15 [RSV “Yahweh is my banner”]; Josh. 22:9–10, 26–27). Such “lay” altars were common even after the centralized cult had been established at Jerusalem under David and Solomon and despite the later reforms of Hezekiah and Josiah (cf. Josh. 8:30–34; Judg. 21:4; 1 Sam. 7:17; 2 Sam. 24:25); monarchic and prophetic opposition to these local altars was not intended to subdue individual piety but rather to lessen the divisive impact of local practices (which had persisted since the days of the tribal confederacy) and prevent further influence by non-Yahwistic elements (“Baalism”). The consecrated altars of the tabernacle and of the Jerusalem temple were symbols of God’s eternal presence in their midst.As the locus of sacrifices and offerings, the altar also functioned as a means of mediation between mankind and God, thereby maintaining or reestablishing the covenant relationship (cf. Exod. 20:24)