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)
  • Cherokee: “fire nurturing place” (source: Bender / Belt 2025, p. 26) (note that the Jewish priest is “fire feeder” in Cherokee
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 (Amos 9:1)

Following are a number of back-translations as well as a sample translation for translators of Amos 9:1:

  • Kupsabiny: “I saw God standing at the altar saying, ‘Strike the tops/hats of those pillars where (people) pray so that (they) shake from the ground. Make those pillars crash so they fall on all the people. I shall kill with a sword those people who escape. No person will flee and not even one will escape.” (Source: Kupsabiny Back Translation)
  • Newari: “I saw the Lord standing beside the altar, He said:
    "hit the tops of the pillars of temple hard that the foundations may shake.
    Having broken them
    they will fall down and hit the people on their heads
    and those who are left I will kill with the sword.
    Not one of them shall escape
    not one of them shall be saved.” (Source: Newari Back Translation)
  • Hiligaynon: “Amos said, ‘I saw the Lord standing by the altar and he said, ‘Strike the top/high part of the pillars/posts of the temple so-that the roof will-fall-down and it-will-fall-upon the people. The ones-who-will- not -die among them I will-kill in war/battle. Not even one of them can-escape or can-flee.” (Source: Hiligaynon Back Translation)
  • English: “Yahweh showed me another vision. In the vision, I saw him standing next to the altar. He said,
    ‘Shake the tops of the pillars of the temple,
    until they become loose and fall down,
    so that even the foundation will shake.
    Then cause the pieces of the temple to fall down on the people who are inside.
    I will kill with a sword anyone who tries to flee;
    no one will escape.” (Source: Translation for Translators)

Honorary "are" construct denoting God ("say")

Click or tap here to see the rest of this insight.

Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way Japanese shows different degree of politeness is through the usage of an honorific construction where the morpheme are (され) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, iw-are-ru (言われる) or “say” is used.

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

pronoun for "God"

God transcends gender, but most languages are limited to grammatical gender expressed in pronouns. In the case of English, this is traditionally confined to “he” (or in the forms “his,” “him,” and “himself”), “she” (and “her,” “hers,” and “herself”), and “it” (and “its” and “itself”).

Modern Mandarin Chinese, however, offers another possibility. Here, the third-person singular pronoun is always pronounced the same (tā), but it is written differently according to its gender (他 is “he,” 她 is “she,” and 它/牠 is “it” and their respective derivative forms). In each of these characters, the first (or upper) part defines the gender (man, woman, or thing/animal), while the second element gives the clue to its pronunciation.

In 1930, after a full century with dozens of Chinese translations, Bible translator Wang Yuande (王元德) coined a new “godly” pronoun: 祂. Chinese readers immediately knew how to pronounce it: tā. But they also recognized that the first part of that character, signifying something spiritual, clarified that each person of the Trinity has no gender aside from being God.

While the most important Protestant and Catholic Chinese versions respectively have opted not to use 祂, some Bible translations do and it is widely used in hymnals and other Christian materials. Among the translations that use 祂 to refer to “God” were early versions of Lü Zhenzhong’s (呂振中) version (New Testament: 1946, complete Bible: 1970). R.P. Kramers (in The Bible Translator 1956, p. 152ff. ) explains why later versions of Lü’s translation did not continue with this practice: “This new way of writing ‘He,’ however, has created a minor problem of its own: must this polite form be used whenever Jesus is referred to? Lü follows the rule that, wherever Jesus is referred to as a human being, the normal tā (他) is written; where he is referred to as divine, especially after the ascension, the reverential tā (祂) is used.”

In Kouya, Godié, Northern Grebo, Eastern Krahn, Western Krahn, and Guiberoua Béte, all languages of the Kru family in Western Africa, a different kind of system of pronouns is used (click or tap here to read more):

In that system, one kind of pronoun is used for humans (male and female alike) and others for natural elements, non-liquid masses, and some spiritual entities (one other is used for large animals and another one for miscellaneous items). While in these languages the pronoun for spiritual entities used to be employed when referring to God, this has changed into the use of the human pronoun.

Lynell Zogbo (in The Bible Translator 1989, p. 401ff. ) explains: “From informal discussions with young Christians especially, it would appear that, at least for some people, the experience and/or concepts of Christianity are affecting the choice of pronoun for God. Some people explain that God is no longer ‘far away,’ but is somehow tangible and personal. For these speakers God has shifted over into the human category.”

In Kouya, God (the Father) and Jesus are referred to with the human pronoun ɔ, whereas the Holy Spirit is referred to with a non-human pronoun. (Northern Grebo and Western Krahn make a similar distinction.)

Eddie Arthur, a former Kouya Bible translation consultant, says the following: “We tried to insist that this shouldn’t happen, but the Kouya team members were insistent that the human pronoun for the Spirit would not work.”

In Burmese, the pronoun ko taw (ကိုယ်တော်) is used either as 2nd person (you) or 3rd person (he, him, his) reference. “This term clearly has its root in the religious language in Burmese. No ordinary persons are addressed or known by this pronoun because it is reserved for Buddhist monks, famous religious teachers, and in the case of Christianity, the Trinity.” (Source: Gam Seng Shae in The Bible Translator 2002, p. 202ff. )

In Thai, the pronoun phra`ong (พระองค์) is used, a gender-neutral pronoun which must refer to a previously introduced royal or divine being. Similarly, in Northern Khmer, which is spoken in Thailand, “an honorific divine pronoun” is used for the pronoun referring to the persons of the Trinity (source: David Thomas in The Bible Translator 1993, p. 445 ). In Urak Lawoi’, another language spoken in Thailand, the translation often uses tuhat (ตูฮัด) — “God” — ”as a divine pronoun where Thai has phra’ong even though it’s actually a noun.” (Source for Thai and Urak Lawoi’: Stephen Pattemore)

The English “Contemporary Torah” addresses the question of God and gendered pronouns by mostly avoiding pronouns in the first five books of the Hebrew Bible/Old Testament (unless God is referred to as “lord,” “father,” “king,” or “warrior”). It does that by either using passive constructs (“He gave us” vs. “we were given”), by using the adjective “divine” or by using “God” rather than a pronoun.

Some Protestant and Orthodox English Bibles use a referential capitalized spelling when referring to the persons of the Trinity with “He,” “His,” “Him,” or “Himself.” This includes for instance the New American Standard Bible or The Orthodox New Testament, but most translations do not. Two other languages where this is also done (in most Bible translations) are Twents as well as Indonesian and Malay. In the latter two languages this follows the language usage according to the Qur’an, which in turn predicts that usage (see Soesilo in The Bible Translator 1991, p. 442ff. and The Bible Translator 1997, p. 433ff. ).

See also first person pronoun referring to God.

Learn more on Bible Odyssey: Gender of God .

Translation: Chinese

在现代汉语中，第三人称单数代词的读音都是一样的（tā），但是写法并不一样，取决于性别以及是否有生命，即男性为“他”，女性为“她”，动物、植物和无生命事物为“它”（在香港和台湾的汉语使用，动物则为“牠”）。这些字的部首偏旁表明了性别（男人、女人、动物、无生命事物），而另一偏旁通常旁提示发音。

到1930年为止，基督教新教《圣经》经过整整一百年的翻译已经拥有了十几个译本，当时的一位圣经翻译者王元德新造了一个“神圣的”代词“祂”，偏旁“礻”表示神明。一般汉语读者会立即知道这字的发音是tā，而这个偏旁表示属灵的事物，因此他们明白这个字指出，三位一体的所有位格都没有性别之分，而单单是上帝。

然而，最重要的新教圣经译本（1919年的《和合本》）和天主教圣经译本（1968年的《思高圣经》）都没有采用“祂”；虽然如此，许多其他的圣经译本采用了这个字，另外还广泛出现在赞美诗和其他基督信仰的书刊中。（资料来源：Zetzsche）

《吕振中译本》的几个早期版本也使用“祂”来指称“上帝”；这个译本的《新约》于1946年译成，整部《圣经》于1970年完成。克拉默斯（Kramers）指出：“‘他’的这种新写法（即‘祂’）产生了一个小问题，就是在指称耶稣的时候，是否一律使用这个敬语代词？《吕振中译本》遵循的原则是，在称呼耶稣这个人的时候，用一般的‘他’，而在称呼耶稣神性的时候，特别是升天之后的耶稣，则用尊称‘祂’。”

Translator: Simon Wong

1st person pronoun referring to God (Japanese)

Click or tap here to see the rest of this insight.

Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way Japanese shows different degree of politeness is through the choice of a first person singular and plural pronoun (“I” and “we” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The most commonly used watashi/watakushi (私) is typically used when the speaker is humble and asking for help. In these verses, where God / Jesus is referring to himself, watashi is also used but instead of the kanji writing system (私) the syllabary hiragana (わたし) is used to distinguish God from others.

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

See also pronoun for “God”.

Honorary "rare" construct denoting God ("standing")

Click or tap here to see the rest of this insight.

Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way Japanese shows different degree of politeness is through the usage of an honorific construction where the morpheme rare (られ) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, tatteo-rare-ru (立っておられる) or “standing” is used.

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on Amos 9:1

I saw the LORD standing beside the altar/I saw the LORD standing by the altar.

Altar. See 3.14. The actual position is either by the altar (also New English Bible, The Translator’s Old Testament), beside the altar (also New American Bible), or “upon the altar” (Smith-Goodspeed). Most probably the Hebrew means by or in front of the altar, and suggests at the same time that the LORD was a very large figure. In a higher level of English than Good News Translation this could be translated “towering above the altar” or “looming over the altar.” If it is hard to combine location and height in the translation without using a longer expression, it would be possible to say that the LORD stood by or “in front of” the altar and not express the other meaning.

The content of the vision may be enough to indicate that no ordinary seeing is meant, but in some cases it is necessary to say “I saw the LORD in a vision, and he stood…”

And he said/He gave the command. It is impossible to know to whom the LORD is speaking. Good News Translation translates he gave the command, because commands follow, but in many languages it is necessary to say to whom a command is given. In some cases the reader may think that Amos is the one to whom the LORD is speaking, which is not likely.

Capitals refers to a round decoration at the tops of the pillars of the temple. Good News Translation avoids the technical term capitals (Revised Standard Version, Smith-Goodspeed, New English Bible) and speaks of the tops of the … columns (compare also The Translator’s Old Testament: “the top of the pillars” and Moffatt). In addition Good News Translation makes clear that these columns belong to a temple, which may be wise in other translations also, especially in cultures where altars are not normally found in places of worship.

Temple. See 7.9, 13.

Columns. Where buildings are supported by posts of some kind the translator should say something like: “Strike the center post of the temple….” If buildings supported by columns or posts are not known, then it may be necessary to say “Strike the roof beams” in order to be able to continue with the rest of the saying below.

Until the thresholds shake/so hard that the foundation will shake. In Hebrew it is clear that something shakes under the blow, but translations usually differ considerably as to what is shaken: thresholds (Revised Standard Version, Smith-Goodspeed), “lintels” (The Translator’s Old Testament) or “doorjambs” (New American Bible), “ceiling” (Moffatt) or “the whole porch” (New English Bible) or foundation. The meaning is probably either the foundations or the roof structure. However, the picture is of the whole building shaking from the roof to the foundation until it collapses. This is what must be made clear, with the particular choice of wording depending on the translation of what follows.

And shatter them on the heads of all the people (Hebrew: all of them)/Break them off and let them fall on the heads of the people. The Hebrew is not at all clear in its details, but the overall picture of the building falling on the people inside can be seen and should be made clear in translation. In many cases it will be impossible to break something off on the head of somebody and Good News Translation gives a good solution and let them fall on the heads of … (so also The Translator’s Old Testament).

The people are these present in the temple, and it may be necessary to say “of all who are there” (The Translator’s Old Testament) or even “of all the worshippers” (Moffatt).

And what are left of them I will slay with the sword/I will kill the rest of the people in war. See 4.10.

Not one of them shall flee away, not one of them shall escape/No one will get away; not one will escape. The only possible problem here is the repetition. In some languages it may be better to say it only once, but there is strong emotional force in the repetition, and this force should be carried over in the translation.

Quoted with permission from de Waard, Jan & Smalley, William A. A Handbook on Amos. (UBS Helps for Translators). New York: UBS, 1979. For this and other handbooks for translators see here .

SIL Translator’s Notes on Amos 9:1

A Vision of God at the Altar

9:1a I saw the Lord standing beside the altar,

I saw God standing beside the altar,
-or-
I saw the Lord standing in front of the altar ⌊in the temple⌋ .

9:1b and He said:

and he spoke ⌊these words⌋ :
-or-
And he gave a command,

9:1c “Strike the tops of the pillars

“Strike (sing.) the center post ⌊of the temple⌋
-or-
“Strike the beams ⌊that hold/support⌋ the roof

9:1d so that the thresholds shake.

so that the foundations will shake.
-or-
so that the whole building will shake.

9:1e Topple them on the heads of all the people,

Bring (sing.) the building down on the heads of all the people.
-or-
Pull (sing.) down the building, so it will fall on the people inside it.

9:1f and I will kill the rest

Those who will be left ⌊after this ⌋ ,
-or-
As for those ⌊people⌋ who will not die ⌊after the building has fallen ⌋ ,

9:1g with the sword.

I will kill with the sword.
-or-
I will ⌊cause enemies⌋ to kill ⌊them⌋ in war.

9:1h None of those who flee will get away; none of the fugitives will escape.

No one will ⌊be able to⌋ escape and get away.

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