Understanding βωμός (bōmos) Strong’s G1041: The Sacred Altars that Reveal Humanity’s Quest for Divine Connection

Pronunciation Guide: BOH-mos (long ‘o’ as in “bone,” short ‘o’ as in “moss”)

Basic Definition

Strong’s G1041: The Greek word βωμός (bōmos) refers to a raised platform or structure specifically designed for sacrificial offerings to deities. In biblical and classical contexts, it denotes an altar, typically constructed of stone or earth, where religious ceremonies, sacrifices, and worship activities took place. Unlike other altar terms, βωμός often carries connotations of pagan worship practices in biblical usage.

Etymology and Morphology

• Part of Speech: Noun, masculine
• Root Meaning: From the base of βάσις (basis, G939), meaning “to walk” or “a step”
• Linguistic Origin: Classical Greek
• Primary Usage: Historical narrative, particularly in contexts describing Gentile religious practices
• Frequency: Appears only once in the New Testament (Acts 17:23)
• Register: Formal, religious terminology

βωμός Morphology:

• βωμός (nominative singular) – an altar
• βωμοῦ (genitive singular) – of an altar
• βωμῷ (dative singular) – to/for/at an altar
• βωμόν (accusative singular) – altar (as direct object)
• βωμοί (nominative plural) – altars
• βωμῶν (genitive plural) – of altars
• βωμοῖς (dative plural) – to/for/at altars
• βωμούς (accusative plural) – altars (as direct objects)

Origin & History

The term βωμός has ancient roots in classical Greek culture, derived from a base word suggesting elevation or a raised platform. Its etymology connects to βάσις (basis), indicating something upon which one might step or stand. This connection highlights the physical nature of these structures—often raised platforms that symbolized the meeting place between the earthly and divine realms.

In classical Greek literature, βωμός appears frequently in works by Homer, Herodotus, and various playwrights. In Homer’s Iliad (Book 1.440), the term describes the altars where Greeks would offer sacrifices to Apollo. Herodotus, in his Histories (2.7), references various βωμοί erected by different cultures to their respective deities. The Septuagint (Greek Old Testament) translators generally preferred the term θυσιαστήριον when referring to Jewish altars, reserving βωμός primarily for pagan altars, creating a linguistic distinction between acceptable Jewish worship practices and forbidden pagan ones. This distinction becomes particularly notable in texts like 2 Maccabees 10:2, where the cleansing of the Temple involved the removal of βωμοί.

Expanded Definitions & Translation Options

• Sacrificial Structure: A physical platform specifically designed for offering sacrifices to deities
• Worship Center: A focal point of religious ceremonies where worshippers would gather
• Cultic Monument: A permanent structure representing ongoing devotion to a particular deity
• Sacred Space: A designated area considered to bridge the human and divine realms

βωμός Translation Options:

• Altar – The most common translation, appropriate when referencing the physical structure itself
• Shrine – Useful when emphasizing the location’s sacred nature rather than just its function
• High place – Particularly apt when the elevated nature of the structure carries significance
• Sacrificial platform – Helpful when seeking to emphasize the functional aspect of the structure
• Pagan altar – Appropriate in New Testament contexts where distinction from Jewish altars is important

Biblical Usage

In the New Testament, βωμός appears exclusively in Acts 17:23, where Paul addresses the Athenians at the Areopagus. This singular usage is significant, as Paul observes an altar dedicated “TO AN UNKNOWN GOD” (ΑΓΝΩΣΤΩ ΘΕΩ) during his walk through Athens. Paul strategically uses this pagan religious element as a rhetorical bridge to introduce the Athenians to the God of Israel, demonstrating his contextual approach to evangelism.

The Septuagint employs βωμός more frequently, typically to distinguish pagan altars from the legitimate Jewish θυσιαστήριον. This terminological distinction reinforces the theological separation between true worship of Yahweh and idolatrous practices. The translators consistently maintained this distinction to emphasize the unique nature of Israelite worship in contrast to surrounding pagan cultic activities.

Biblical references:

• “For as I was passing through and considering the objects of your worship, I even found an altar [βωμόν] with this inscription: TO THE UNKNOWN GOD.” Acts 17:23
• “And they built altars [βωμούς] for Baal.” Jeremiah 11:13 (LXX)
• “They shall destroy their altars [βωμούς], break their sacred pillars.” Hosea 10:2 (LXX)
• “And they set up altars [βωμούς] to Baal in the house of the LORD.” 2 Kings 21:3 (LXX)
• “But the high places [βωμοί] were not taken away.” 1 Kings 15:14 (LXX)

Cultural Insights

The altar Paul encountered in Athens reveals a fascinating aspect of Greco-Roman religious practice—the acknowledgment of potentially unknown deities to avoid divine offense. Greek historian Diogenes Laertius records that during a plague in Athens around 600 BCE, the philosopher Epimenides advised the Athenians to release sheep on Mars Hill; wherever the animals lay down, they were to sacrifice them “to the appropriate god.” When some sheep rested in places not near recognized deity shrines, the Athenians erected altars “to the unknown god” as a religious precaution. This historical context illuminates Paul’s rhetorical strategy—he identifies their “unknown god” as the Creator God he proclaims.

Additionally, the physical construction of βωμοί varied significantly across the ancient world. Greek altars were typically square or rectangular structures built of stone, often decorated with reliefs depicting mythological scenes or the deity to whom they were dedicated. Roman altars frequently featured more elaborate decorations and inscriptions, while Canaanite high places (bamot in Hebrew, often translated as βωμοί in the Septuagint) were typically built on elevated locations, connecting to ancient concepts that mountains and high places brought worshippers physically closer to their deities. These cultural variations in altar construction reflected theological beliefs about how humans could properly approach divine beings.

Theological Significance

The strategic appearance of βωμός in Acts 17 reveals a profound theological principle—Yahweh, the God of Israel, is not merely another deity in a crowded pantheon but the one true God who transcends human-constructed religious systems. Paul’s approach demonstrates divine sovereignty over all creation, not limited to Jewish cultic structures. By referencing their “unknown god,” Paul reveals that humanity’s religious impulse points toward the true Creator, even when expressed through imperfect religious forms.

The distinct terminology for altars throughout the Bible (βωμός vs. θυσιαστήριον) also underscores a crucial theological distinction in biblical worship—true worship is directed exclusively toward Yahweh through His prescribed means rather than through human innovation. The prophets consistently condemned the βωμοί (high places) where Israelites incorporated pagan elements into their worship. This linguistic distinction preserves the fundamental biblical principle that God determines how He is to be approached, not human religious creativity. The singular New Testament appearance of βωμός serves as a bridge in Paul’s apologetic discourse, demonstrating that the Messiah’s redemptive work extends beyond Israel to all nations, fulfilling the Abrahamic promise that all peoples would be blessed through his seed.

Personal Application

The Athenian altar “TO AN UNKNOWN GOD” poignantly reflects our modern spiritual landscape where many people sense a divine reality but lack clear understanding of who God is. Like Paul, we can affirm others’ spiritual hunger while guiding them toward the fullness of truth in the Messiah Jesus. Rather than dismissing others’ incomplete religious expressions, we can recognize them as starting points for deeper revelation.

This approach invites us to examine our own worship practices as well. Do we approach God on His terms through the finished work of the Messiah, or do we construct our own βωμοί—religious systems based on human tradition and preference? True worship isn’t about creating our own pathways to God but responding to His revelation and approaching Him through Jesus, who declared, “I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6). The βωμός of Athens reminds us that genuine spiritual transformation begins when we move from vague spiritual awareness to personal relationship with the God who has made Himself known.

Related Words

• θυσιαστήριον (thysiastērion, thoo-see-as-TAY-ree-on) – The more common New Testament term for “altar,” specifically referring to Jewish altars for sacrifice to Yahweh, emphasizing the sacrificial aspect through its connection to θυσία (sacrifice). Unlike βωμός, this term carries approval in biblical usage. See G2379
• ναός (naos, nah-OSS) – Temple or sanctuary, referring to the sacred building itself rather than just the altar. While βωμός focuses on the specific sacrificial structure, ναός encompasses the entire sacred building complex. See G3485
• τέμενος (temenos, TEM-en-oss) – Sacred precinct or sanctuary grounds, designating a broader area set apart for religious purposes. Unlike βωμός which indicates a specific structure, τέμενος refers to sacred space more generally. Not found in NT but common in classical Greek. See G5867
• βάσις (basis, BAH-sis) – Base or foundation, etymologically related to βωμός as both relate to elevation or raised structures. While βωμός became specialized for altars, βάσις maintained its broader architectural meaning. See G939
• ἱερόν (hieron, hee-ER-on) – Temple complex or sacred place, encompasses the entire religious structure including courts and surrounding areas. Broader than βωμός, which refers specifically to the altar itself. See G2411

Did You Know?

• In ancient Greece, asylum seekers could claim protection by clinging to a βωμός (altar). This practice recognized altars as places where divine authority superseded human authority, providing temporary immunity from prosecution. This practice influenced early Christian churches becoming sanctuaries for those seeking refuge, a tradition that continues in various forms to this day in some religious traditions.
• Archaeological excavations in Athens have uncovered numerous βωμοί, including several with inscriptions similar to the one Paul referenced. One fragmentary inscription discovered in 1909 near the Areopagus reads “to the unknown gods,” lending historical credibility to Luke’s account in Acts. These archaeological findings confirm the historical accuracy of the New Testament’s cultural descriptions.
• The English word “bombastic” (meaning inflated or pompous language) has an unlikely etymological connection to βωμός. It evolved through Latin “bombax” (cotton padding) which was used to describe the raised, padded speaking platforms (similar to raised altars) from which ancient orators would deliver their elaborate speeches. This linguistic journey demonstrates how physical concepts like raised platforms can evolve into metaphorical language about elevated or inflated speech.

Remember This

The βωμός of Athens reminds us that humanity’s innate spiritual hunger, even when expressed through incomplete religious forms, can become the very pathway through which Yahweh reveals Himself—transforming our “unknown god” into the known, personal, and loving Father who has made Himself fully accessible through His Son.