TRV
Translation
King James Version
And from the bottom upon the ground even to the lower settle shall be two cubits, and the breadth one cubit; and from the lesser settle even to the greater settle shall be four cubits, and the breadth one cubit.
KJV (with Strong's)
And from the bottom H2436 upon the ground H776 even to the lower H8481 settle H5835 shall be two H8147 cubits H520, and the breadth H7341 one H259 cubit H520; and from the lesser H6996 settle H5835 even to the greater H1419 settle H5835 shall be four H702 cubits H520, and the breadth H7341 one cubit H520.
Complete Jewish Bible
from the base on the ground to the lower ledge, three-and-a-half feet, with the width twenty-one inches; from the lower ledge to the upper ledge, seven feet, with the width again twenty-one inches.
Berean Standard Bible
The space from the gutter on the ground to the lower ledge shall be two cubits, and the ledge one cubit wide. The space from the smaller ledge to the larger ledge shall be four cubits, and the ledge one cubit wide.
American Standard Version
And from the bottom upon the ground to the lower ledge shall be two cubits, and the breadth one cubit; and from the lesser ledge to the greater ledge shall be four cubits, and the breadth a cubit.
World English Bible Messianic
From the bottom on the ground to the lower ledge shall be two cubits, and the breadth one cubit; and from the lesser ledge to the greater ledge shall be four cubits, and the breadth a cubit.
Geneva Bible (1599)
And from the bottome which toucheth the ground to the lower piece shalbe two cubites: and the breadth one cubite, and from the litle piece to the great piece shalbe foure cubites, and the breadth one cubite.
Young's Literal Translation
And from the centre of the ground unto the lower border is two cubits, and the breadth one cubit, and from the lesser border unto the greater border four cubits, and the breadth a cubit.
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Commentary on Ezekiel 43 verses 13–27
13 ¶ And these are the measures of the altar after the cubits: The cubit is a cubit and an hand breadth; even the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about shall be a span: and this shall be the higher place of the altar.
14 And from the bottom upon the ground even to the lower settle shall be two cubits, and the breadth one cubit; and from the lesser settle even to the greater settle shall be four cubits, and the breadth one cubit.
15 So the altar shall be four cubits; and from the altar and upward shall be four horns.
16 And the altar shall be twelve cubits long, twelve broad, square in the four squares thereof.
17 And the settle shall be fourteen cubits long and fourteen broad in the four squares thereof; and the border about it shall be half a cubit; and the bottom thereof shall be a cubit about; and his stairs shall look toward the east.
18 And he said unto me, Son of man, thus saith the Lord GOD; These are the ordinances of the altar in the day when they shall make it, to offer burnt offerings thereon, and to sprinkle blood thereon.
19 And thou shalt give to the priests the Levites that be of the seed of Zadok, which approach unto me, to minister unto me, saith the Lord GOD, a young bullock for a sin offering.
20 And thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge it.
21 Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary.
22 And on the second day thou shalt offer a kid of the goats without blemish for a sin offering; and they shall cleanse the altar, as they did cleanse it with the bullock.
23 When thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish.
24 And thou shalt offer them before the LORD, and the priests shall cast salt upon them, and they shall offer them up for a burnt offering unto the LORD.
25 Seven days shalt thou prepare every day a goat for a sin offering: they shall also prepare a young bullock, and a ram out of the flock, without blemish.
26 Seven days shall they purge the altar and purify it; and they shall consecrate themselves.
27 And when these days are expired, it shall be, that upon the eighth day, and so forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord GOD.
This relates to the altar in this mystical temple, and that is mystical too; for Christ is our altar. The Jews, after their return out of captivity, had an altar long before they had a temple, Ezr 3:3. But this was an altar in the temple. Now here we have,
I. The measures of the altar, Eze 43:13. It was six yards square at the top and seven yards square at the bottom; it was four yards and a half high; it had a lower bench or shelf, here called a settle, a yard from the ground, on which some of the priests stood to minister, and another two yards above that, on which others of them stood, and these were each of them half a yard broad, and had ledges on either side, that they might stand firmly upon them. The sacrifices were killed at the table spoken of before, Eze 40:39. What was to be burnt on the altar was given up to those on the lower bench, and handed by them to those on the higher, and they laid it on the altar. Thus in the service of God we must be assistant to one another.
II. The ordinances of the altar. Directions are here given, 1. Concerning the dedication of the altar at first. Seven days were to be spent in the dedication of it, and every day sacrifices were to be offered upon it, and particularly a goat for a sin-offering (Eze 43:25), besides a young bullock for a sin-offering on the first day (Eze 43:19), which teaches us in all our religious services to have an eye to Christ the great sin-offering. Neither our persons nor our performances can be acceptable to God unless sin be taken away, and that cannot be taken away but by the blood of Christ, which both sanctifies the altar (for Christ entered by his own blood, Heb 9:12) and the gift upon the altar. There were also to be a bullock and a ram offered for a burnt-offering (Eze 43:24), which was intended purely for the glory of God, to teach us to have an eye to that in all our services; we present ourselves as living sacrifices, and our devotions as spiritual sacrifices, that we and they may be to him for a name, and for a praise, and for a glory. The dedication of the altar is here called the cleansing and purging of it, Eze 43:20, Eze 43:26. Christ, our altar, though he had no pollution to be cleansed from, yet sanctified himself (Joh 17:19); and when we consecrate the altars of our hearts to God, to have the fire of holy love always burning upon them, we must see that they be purified and cleansed from the love of the world and the lusts of the flesh. It is observable that there are several differences between the rites of dedication here and those which were appointed Ex. 29, to intimate that the ceremonial institutions were mutable things, and the changes in them were earnests of their period in Christ. Only here, according to the general law, that all the sacrifices must be seasoned with salt (Lev 2:13), particular orders are given (Eze 43:24) that the priests shall cast salt upon the sacrifices. Grace is the salt with which all our religious performances must be seasoned, Col 4:6. An everlasting covenant is called a covenant of salt, because it is incorruptible. The glory reserved for us is incorruptible and undefiled; and the grace wrought in us is the hidden man of the heart in that which is not corruptible. 2. Concerning the constant use that should be made of it, when it was dedicated: Henceforward the priests shall make their burnt-offerings and peace-offerings upon this altar (Eze 43:27), for therefore it was sanctified, that it might sanctify the gift that was offered upon it. Observe further, (1.) Who were to serve at the altar: The priests of the seed of Zadok, Eze 43:19. That family was substituted in the room of Abiathar by Solomon, and God confirms it. His name signifies righteous, for they are the righteous seed that are priests to God, through Christ the Lord our righteousness. (2.) How they should prepare for this service (Eze 43:26): They shall consecrate themselves, shall fill their hand with the offerings, in token of the giving up of themselves with their offerings to God and to his service. Note, Before we minister to the Lord in holy things we must consecrate ourselves by getting our hands and hearts filled with those things. (3.) How they should speed in it (Eze 43:27): I will accept you. And if God now accept our works, if our services be pleasing to him, it is enough, we need no more. Those that give themselves to God shall be accepted of God, their persons first and then their performances, through the Mediator.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–27. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Vers. 13 seqq.) These are the measurements of the altar: in the true cubit, which is a cubit and a handbreadth (or παλαιστὴν) in his bosom, the cubit was in length, and its width was measured from its lip to the surrounding palm of one hand. This was also the trench of the altar. From the bosom of the earth to the outermost base, it was two cubits in height, and the width of one cubit. And from the smaller base to the larger base, it was four cubits, and the width of one cubit. But the altar itself was four cubits high, and from the altar up to the horns there were four horns. And the altar was twelve cubits long, twelve cubits wide, a square with equal sides. And there was a ledge fourteen cubits long, fourteen cubits wide on its four corners, and a crown around it half a cubit high, and a rim one cubit wide around it. Its steps were turned towards the East. LXX: And this is the measure of the altar in perfect cubits and παλαιστῆς, the height of which is a cubit all around and the width of a cubit, and the lip of it around the edge is one palm. And this is the height of the altar from the bottom of the base to its great propitiatory, which was beneath two cubits, and the width of a cubit. And from the smaller propitiatory to the larger propitiatory are four cubits: and the width of a cubit and the ariel are four cubits: and from the ariel to the upper horns are cubits. But the altar had twelve cubits in length, and twelve cubits in width, with four corners. And the mercy seat had fourteen cubits in width, with four parts. And its ledge went around it by the measure of a half cubit, and its circuit by a cubit. And its steps faced toward the east. It is written: Who can discover the depths and wisdom? (Ecclesiastes 1:2). And: O depth of wisdom and knowledge of God (Rom. XI, 33): 'Whose deep depth, and who shall find it?' It is much if we desire to compare the temple of Solomon to this temple, and all its parts and tabernacles. But because this is very difficult, for the time being let us compare the altar that was shown to Ezekiel, the altar that we read about in Exodus, in a small part (Exod. XXXVIII). There an altar is described, five cubits in length and five cubits in width, that is, square, and three cubits in height: but here, departing from the senses by five, it tends towards union, in which the perfect cubit, or truest, is placed, to which is joined a palm, that is, π α λ α ι σ τ ὴ, the sixth, as we said above, having a part of a cubit. But in its bosom, that is, the altar, there was an elbow, which indeed received those things that were consumed by fire, and another elbow in its width: so that the interior, that is, the secrets, and the spaces of the altar that are shown in its width, would be terminated by one elbow. But what follows: And the measurement up to its edge, for which Aquila, Symmachus, and Theodotion placed a boundary, the Seventy interpreted as a cubit again. Of which word, as I have already said, I cannot know the reason; nor can I confidently say in what language it is spoken, unless I remind the reader that I have now transferred the definition above the crown. And this is briefly demonstrated, that around the altar itself, that is, on the edge and in a circular manner, there was a lip and, as it were, a crown resembling a lily, having in appearance great beauty. This definition, or rather invention, extended in circumference by the span of one palm, or in width by the παλαιστῆς. The bottom and depths of the Altar, or its profundity and height, for which it is called in Hebrew Gab, from the bosom of the earth to the highest foot, or to the maximum propitiatory, were two cubits, and its width was one cubit. For the lower and deep parts, cohesive with the earth, are contained in the dual number, which is also used for unclean animals (Genesis 7); but the upper parts, reaching to the foot or propitiatory, which Theodotus himself calls by the Hebrew name Azara, have a width of one cubit, so that the dual number passes into the solitary; and the good of marriage, which is lower, may attain to the blessedness of union. And what follows: And from the smaller threshold to the larger threshold, four cubits, and the width of one cubit, for which it is written in the Septuagint: And from the smaller mercy seat to the larger mercy seat; and Theodotus translated in both Azara, it is to be understood that the smaller mercy seat is a stone cut from the mountain without hands, and the larger mercy seat is the stone itself that grew into a great mountain and filled the whole earth (Dan. II). Or, in another sense, the propitiatory is less when he took on the form of a servant (Philippians 2) and the propitiatory is greater when he received the glory that he had with the Father before the world was made (John 17). For we first come to know the humbler aspects of Christ and thus reach the height of his divinity. And yet the propitiatory of both natures, that is, of the lower and the greater, belongs to the sacrament of one altar. But between the two propitiatory [covers], the smaller and the larger, there were four cubits, signifying the four elements of the world, which themselves also come to a height of one cubit. And this should be noted, that in the measurement of the altar, the first cubit in width is not joined to anything, but is perfect in its own unit: but the second cubit of the width, after two cubits, increases to the top, and the third cubit, after the smaller and larger propitiatory [covers], tends to the mystery of one cubit through the four elements; and one and another, and a third cubit in the altar of the Lord, are by no means first, second, and third; but let it be said to be one and one, and one. But Ariel was four cubits long, and from Ariel upwards there were four horns: or, as it is said in the Septuagint, from Ariel to the top of the horn there was one cubit. Ariel, as most people understand, is interpreted as 'my light is God.' Regarding this, in the prophet Isaiah, where it is written: 'Woe to you, Ariel, the city David besieged, or surrounded,' we have spoken more fully. But as I think, it means 'lion' or 'mighty one of God,' a name that properly refers to the altar, in which there is either the illumination of God or the lion and his strength, as Jacob said to Judah: 'Judah, you are like a lion's cub. You have climbed up to the prey, my son. You have crouched down and stretched out like a lion or a lioness. Who will dare to awaken you?' But there are four sides, and it has four horns; whether the upper parts of the four horns are finished with one cubit, so that the measure of the Gospels and the strength running throughout the whole world may be demonstrated under the illumination of God and the strength of the lion, and may reach the divine confession in one cubit. And so that gradually the darkness of the present place may become more manifest, it follows: And Ariel is twelve cubits in length, with twelve cubits in width, a quadrangle with equal sides. What no one doubts pertains to the twelve tribes, which are written in the Book of Revelation, and to the number of the Apostles, concerning whose sacrament I remember having spoken above (Rev. 7). Moreover, through the four sides of the world, the twelve cubits together make forty-eight cubits of the priestly cities, so that with these, as if foundations divided throughout the whole world, the strength of the Church may be solidified. Furthermore, the step, for which the Septuagint rendered it 'propitiatory' and Theodotion as 'azara' above; Symmachus 'peridromēn', that is, 'circuit', fourteen cubits in length and fourteen in width, has at its four corners a crown half a cubit in circumference; for which, once again, the Septuagint rendered it 'gisum', and [meaning] 'bosom', or, according to Symmachus, its completion and perfection, one cubit in circumference, secretly suggests that our Lord, who is truly called the propitiatory not only for our sins, but for the whole world, came through fourteen generations from Abraham to David; and again, through another fourteen until the captivity of Jeconiah, and by the sacrament of the same number descended to earthly things: so that in the fourteenth triad and the sacrament of the divine gift, he would save the four corners of the world, of which it is written: 'Many will come from the east and the west, and from the north and the south, and will recline at table with Abraham, and Isaac, and Jacob, in the kingdom of heaven' (Matthew 8:11). And what follows, the crown, or gisus around it, signifies the propitiatory, which had a half cubit, and the bosom of the propitiatory, or the completion and perfection, which Symmachus interpreted as περιδρομὴν, had one cubit; this signifies that both sinners and the righteous are saved by the propitiation of the Lord, as the apostle Paul says: 'We have been reconciled to God through the blood of His Son' (Rom. 5:10). And it is said of sinners that they have a measure of half a cubit in circumference; yet they are saved by the mercy of the Creator, as it is written in the Psalm: You will save them as if they were nothing (Ps. 55:8). Regarding the righteous, it is said that they are saved in a singular and perfect number, and they imitate one divinity, as the same Apostle says: God was in Christ, reconciling the world to himself (2 Cor. 5:19). And what is mentioned at the end of this testimony, and its steps turned towards the East, these steps should be understood as the twenty-four books of the Old Testament, which had harps in the Apocalypse of John (Rev. 5), and crowns on their heads: or the sacrament of the Father and the Son and the Holy Spirit, in which true propitiation is given to us. And to speak more clearly, therefore the number of steps is left uncertain, so that no matter how diligently we may be able to ascend to higher things, we may consider ourselves placed in lower things, and think of that of the Psalmist: They go from strength to strength (Ps. LXXXIII, 8).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ezekiel 43:14 provides meticulous dimensional specifications for the tiered structure of the altar of burnt offering within the visionary temple revealed to the prophet Ezekiel. This verse details the precise measurements, in cubits, from the altar's ground-level base to its lower and greater "settles" or ledges. These exact instructions underscore the divine origin and sacred nature of the envisioned temple and its central place of worship, reflecting God's unwavering demand for order, holiness, and exactness in the approach to His majestic presence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device powerfully employed in Ezekiel 43:14, and indeed throughout the entire temple vision, is Precision and Detailing. The prophet meticulously records exact measurements—cubits, breadth, and specific levels like "lower settle" and "greater settle"—to convey the divine origin and absolute authority of the blueprint. This extreme detail is not merely architectural; it serves to emphasize God's absolute control, His demand for order, and the profound seriousness with which He views the sacred space and the approach to His presence. Furthermore, the altar itself functions as potent Symbolism. It is not just a physical structure but a profound symbol of atonement, sacrifice, and the divinely ordained means by which a sinful people could approach a holy God. The precise dimensions of this symbol underscore that the approach to God must be on His terms, reflecting His perfect character and the purity required for true worship. The detailed, almost blueprint-like description also creates a powerful sense of Verisimilitude, lending credibility and tangibility to Ezekiel's extraordinary and supernatural vision, making it feel real and divinely ordained for the exiles who desperately longed for restoration.
THEOLOGICAL AND THEMATIC CONNECTIONS
The meticulous dimensions of the altar in Ezekiel 43:14 underscore a profound theological truth: God is a God of absolute order, precision, and holiness, and He demands that His people approach Him with the same intentionality, reverence, and adherence to His revealed will. The physical measurements of the altar, the very place of atonement and reconciliation, reflect the exactness of God's requirements for dealing with sin and establishing communion. This emphasis on divine specifications teaches that worship is not arbitrary or subject to human preference but must align perfectly with God's revealed will, highlighting the gravity of encountering the Holy One. For the exiles, this vision was a powerful promise of a future where pure worship would be restored, a worship founded entirely on God's perfect design rather than human innovation or compromise, offering a tangible hope for spiritual renewal.
REFLECTION AND APPLICATION
While believers today no longer offer animal sacrifices on a physical altar, the profound principles embedded in Ezekiel 43:14 remain profoundly relevant for our spiritual lives. The meticulous detail of God's instructions for the altar's construction powerfully reminds us that our worship, whether corporate or individual, should be characterized by intentionality, reverence, and unwavering alignment with God's revealed will. We are called to offer "spiritual sacrifices" 1 Peter 2:5—our praise, our service, our very lives, and our obedience—in a manner that profoundly honors God's holiness and reflects His perfect character. This verse challenges us to move beyond haphazard or casual approaches to faith, encouraging us to deeply consider the precision and purity with which we engage with God, reflecting the sanctity of His presence and the seriousness of our calling as His children. It prompts us to ask if our spiritual lives are truly built on God's divine blueprint or on our own flawed designs and preferences.
Questions for Reflection
FAQ
What is the significance of such precise measurements for the altar?
Answer: The precise measurements in Ezekiel 43:14 are profoundly significant for several reasons. First, they underscore the divine origin of the vision; such meticulous detail indicates that this is not a human architectural plan but a revelation directly from God, emphasizing His sovereignty and intentionality. Second, they powerfully emphasize God's absolute holiness and His demand for order and exactness in worship. Every aspect of approaching a holy God must be on His terms, without deviation or human alteration. Third, for the exiles in Babylon, these detailed plans offered tangible hope and reassurance that God was indeed planning a future restoration, a new era of pure worship, providing a concrete vision to cling to amidst their despair. The specificity conveys God's unwavering commitment to His covenant and His people.
Is Ezekiel's temple a literal future temple, or is it symbolic?
Answer: The interpretation of Ezekiel's temple vision, including the altar described in [Ezekiel 43:14 "Ezekiel 43:14 - Altar Dimensions"], is a subject of ongoing theological debate among scholars. Some interpret it as a literal temple yet to be built in Jerusalem during a future millennial reign of Christ, pointing to the extreme detail as strong evidence for its literal nature and future fulfillment. Others view it as primarily symbolic, representing the spiritual reality of God's dwelling among His people—either the church as the spiritual temple (as referenced in [1 Corinthians 3:16 "1 Corinthians 3:16 - Believers as God's Temple"]) or the New Jerusalem described in [Revelation 21 "Revelation 21 - The New Jerusalem"]. A third view suggests it is a literal temple that the post-exilic community should have built but did not, or a blend of literal and symbolic elements. Regardless of the precise fulfillment, the underlying principles of God's holiness, order, and desire for pure worship remain universally applicable and eternally relevant.
What is a "settle" in the context of the altar?
Answer: In Ezekiel 43:14, the term "settle" (Hebrew: ʻăzârâh') refers to a tiered ledge or platform that forms an integral part of the altar's structure. The altar described in Ezekiel's vision is not a simple, flat-topped structure but appears to be a stepped pyramid or ziggurat-like design, with various levels or "settles" leading up to the main hearth. The "lower settle" and "greater settle" denote these distinct, elevated platforms, each with specific dimensions. These ledges likely served functional purposes related to the sacrificial rituals, perhaps providing standing room for priests, specific areas for different parts of the offering process, or a structured progression for the worshipper, all contributing to the meticulously designed approach to the sacred altar.
CHRIST-CENTERED FULFILLMENT
The precise and holy dimensions of the altar in Ezekiel's vision, including the "lower settle" and "greater settle" of [Ezekiel 43:14 "Ezekiel 43:14 - Altar Dimensions"], find their ultimate fulfillment and spiritual reality in the person and work of Jesus Christ. The Old Testament altar, with its meticulous design and sacrificial purpose, served as a powerful type and shadow, foreshadowing the perfect, once-for-all sacrifice of the Lamb of God, who takes away the sin of the world. No longer do we need physical altars or animal sacrifices, for Christ's offering on the cross was the complete and final atonement for sin, perfectly fulfilling all the divine requirements for approaching a holy God Hebrews 10:10-14. Jesus Himself is the true and living Temple, the very dwelling place of God in human form John 2:19-21, and through His perfect sacrifice, we now have direct, unhindered access to the Father Ephesians 2:18. The divine precision seen in Ezekiel's altar points to the flawless, unblemished nature of Christ's sacrifice and His perfect, eternal high priestly ministry, through which we, as believers, become living stones in a spiritual house, offering spiritual sacrifices that are acceptable to God through Him 1 Peter 2:5. Thus, the ancient blueprint of the altar ultimately directs our gaze to the finished work of Christ, the perfect means by which we enter into God's holy presence and participate in true worship.