stylistic:style_transfer, quality:correction
Byzantine Rite

In Greek the word βωμός (bômós) can mean an altar of any religion or, in a broader sense, the area surrounding it; that is to say, the entire sanctuary. In an Eastern Orthodox or a Byzantine Rite Eastern Catholic church this sanctuary includes both the area behind the iconostasis, and the soleas (the elevated projection in front of the iconostasis), and the ambo. It is also called the βῆμα (bema). When one enters the sanctuary, one is said to be going into the βωμός or βῆμα. The altar itself in such a church may be referred to as either the Holy Table (Greek Ἁγία Τράπεζα) or the Throne (chu Prestól).

For both Eastern Orthodox and Byzantine Eastern Catholics, the Holy Table (altar) is normally free-standing, although in very small sanctuaries it might be placed flush against the back wall for reasons of space. They are typically about one meter high, and although they may be made of stone they are generally built out of wood. The exact dimensions may vary, but it is generally square in plan and in reasonable proportion to the size of the sanctuary. It has five legs: one at each corner plus a central pillar for supporting the relics which are placed in it at its consecration. A plain linen covering (Greek: Katasarkion, Slavonic: Strachítsa) is bound to the Holy Table with cords; this cover is never removed after the altar is consecrated, and is considered to be the " baptismal garment " of the altar. The linen covering symbolizes the winding sheet in which the body of Christ was wrapped when he was laid in the tomb. Since the altar is never seen uncovered thereafter, the table tends to be constructed more with sturdiness than aesthetics in mind. Above this first cover is a second ornamented altar cloth (Indítia), often in a brocade of a liturgical color that may change with the ecclesiastical season. This outer covering usually comes all the way to the floor and represents the glory of God's Throne. In many churches it is the custom for a dust cover to be placed on the Holy Table between services. This is often a simple red cloth, though it may be made of richer stuff. Sometimes it covers only the Gospel Book or the front half of the Holy Table, but it may be large enough to cover the entire Holy Table and everything on it, including candlesticks and the seven-branch candelabra.

Atop the altar is the tabernacle (Kovtchég), a miniature shrine sometimes built in the form of a church, inside of which is a small ark containing the reserved sacrament for use in communing the sick. Also kept on the altar is the Gospel Book. Under the Gospel is kept the antimension, a silken cloth imprinted with an icon of Christ being prepared for burial, which has a relic sewn into it and bears the signature of the bishop. Another, simpler cloth, the ilitón, is wrapped around the antimension to protect it, and symbolizes the "napkin" that was tied around the face of Jesus when he was laid in the tomb (forming a companion to the strachitsa). The Divine Liturgy must be served on an antimension even if the altar has been consecrated and contains relics. When not in use, the antimension is left in place in the center of the Holy Table and is not removed except for necessity.

The Holy Table may only be touched by ordained members of the higher clergy and nothing which is not itself consecrated or an object of veneration should be placed on it. Objects may also be placed on the altar as part of the process for setting them aside for sacred use. For example, icons are usually blessed by laying them on the Holy Table for a period of time or for a certain number of Divine Liturgies before sprinkling them with holy water, and placing them where they will be venerated. The Epitaphios on Good Friday, and the Cross on the Feasts of the Cross, are also placed on the Holy Table before they are taken to the center of the church to be venerated by the faithful.

In place of the outer covering, some altars have a permanent solid cover which may be highly ornamented, richly carved, or even plated in precious metals. A smaller brocade cover is used on top of this if it is desired that the altar decoration reflect the liturgical season.

The Holy Table is used as the place of offering in the celebration of the Eucharist, where bread and wine are offered to God the Father and the Holy Spirit is invoked to make his Son Jesus Christ present in the Gifts. It is also the place where the presiding clergy stand at any service, even where no Eucharist is being celebrated and no offering is made other than prayer. When the priest reads the Gospel during Matins (or All-Night Vigil) on Sunday, he reads it standing in front of the Holy Table, because it represents the Tomb of Christ, and the Gospel lessons for Sunday Matins are always one of the Resurrection appearances of Jesus.

On the northern side of the sanctuary stands another, smaller altar, known as the Table of Oblation (Prothesis or Zhértvennik) at which the Liturgy of Preparation takes place. On it the bread and wine are prepared before the Divine Liturgy. The Prothesis symbolizes the cave of Bethlehem and also the Anointing Stone at which the Body of Christ was prepared after the Deposition from the Cross. The Table of Oblation is also blessed, sprinkled with holy water and vested at the consecration of a church, but there are no relics placed in it. Nothing other than the sacred vessels, veils, etc. which are used in the Liturgy of Preparation may be placed on the Table of Oblation. The Epitaphios and Cross are also placed on the Table of Oblation before the priest and deacon solemnly transfer them to the Holy Table. In addition to the higher clergy, subdeacons are permitted to touch the Table of Oblation, but no one of lesser rank may do so. The Table of Oblation is the place where the deacon will consume the remaining Gifts (Body and Blood of Christ) after the Divine Liturgy and perform the ablutions.