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Translation
King James Version
So the altar shall be four cubits; and from the altar and upward shall be four horns.
Complete Jewish Bible
The hearth measures seven feet [high], with four horns on top of the hearth.
Berean Standard Bible
The altar hearth shall be four cubits high, and four horns shall project upward from the hearth.
American Standard Version
And the upper altar shall be four cubits; and from the altar hearth and upward there shall be four horns.
World English Bible Messianic
The upper altar shall be four cubits; and from the altar hearth and upward there shall be four horns.
Geneva Bible (1599)
So the altar shalbe foure cubites, and from the altar vpward shalbe foure hornes.
Young's Literal Translation
`And the altar is four cubits, and from the altar and upward are four horns.
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In the KJVVerse 21,588 of 31,102
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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 43:15 meticulously describes the dimensions and features of the visionary temple's altar, specifying its height as four cubits and noting the presence of four horns extending upward from its top. This precise architectural detail is integral to Ezekiel's comprehensive prophecy of a future, ideal temple, which symbolizes God's renewed presence among His people and the perfect worship that will characterize a restored covenant relationship. The verse underscores the divine precision, sanctity, and central role of atonement within God's redemptive plan for His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Architectural Description and Symbolism. The detailed architectural description of the altar's dimensions and features—specifically its "four cubits" height and the presence of "four horns"—serves to ground the visionary temple in concrete, measurable terms. This meticulous detail is not merely for structural clarity but carries profound theological emphasis, highlighting the divine precision, order, and intentionality behind every aspect of God's dwelling place. The Symbolism of the altar itself, as the designated place of sacrifice and atonement, is central. The "four horns" are particularly rich in symbolic meaning, representing strength, power, and refuge, and underscoring the altar's efficacy in mediating between a holy God and sinful humanity. Their presence reinforces the idea that the altar is a place of divine power and protective grace, where life is restored through divinely ordained sacrifice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 43:15, with its precise description of the altar, profoundly underscores the enduring theological significance of atonement and God's holy presence. The altar is presented as the very heart of the temple, the sacred place where reconciliation between a holy God and sinful humanity is divinely orchestrated. Its meticulous dimensions and the prominent presence of horns emphasize that access to God is not arbitrary but is strictly governed by divine standards and facilitated through a divinely appointed means of sacrifice. This vision, imparted during a period of profound national despair, offered a powerful message of hope: God would indeed re-establish a perfect system of worship and dwell among His people, where sin could be effectively dealt with and true communion restored. The altar's detailed design points forward to a future reality where God's holiness is perfectly honored and His people fully reconciled.
REFLECTION AND APPLICATION
Ezekiel 43:15, though describing a visionary temple, carries profound and enduring implications for our understanding of worship and God's holiness today. The meticulous detail in the altar's design reminds us that God is a God of absolute order, divine precision, and unblemished holiness. Our approach to Him, whether in corporate worship or private devotion, should therefore be marked by profound reverence, intentionality, and a deep awe inspired by His perfect character. For Christians, this verse powerfully directs our gaze to the ultimate altar and the perfect sacrifice: Jesus Christ. His finished work on the cross fulfills and supersedes all the Old Testament sacrifices, providing a once-for-all atonement that is perfect, complete, and eternally efficacious. Therefore, our worship is no longer about physical rituals but about drawing near to God through Christ, offering spiritual sacrifices of praise, thanksgiving, and obedient living. The "horns" of the altar, symbolizing strength and refuge, find their ultimate and perfect expression in Christ, who is our divine strength and our secure refuge from sin, judgment, and all spiritual adversaries. We are called to live lives of increasing holiness, reflecting the purity and precision God desires, knowing that our access to Him is secured by the perfect Lamb of God.
Questions for Reflection
FAQ
What is the significance of the "four cubits" for the altar's height?
Answer: The "four cubits" (approximately six feet) for the altar's height signifies the precise and divinely ordained dimensions of this sacred structure. In biblical contexts, specific measurements often underscore God's meticulous planning, His absolute authority, and the inherent sacredness of the object or space described. For the altar, this precision highlights that access to God and the means of atonement are not arbitrary or subject to human whims, but are established according to God's perfect and holy standards. It emphasizes the divine order and sanctity of the temple and its worship, contrasting sharply with any human-devised or defiled practices that had previously corrupted the people's relationship with God.
What is the meaning or purpose of the "four horns" on the altar?
Answer: The "four horns" on the altar were a common and highly symbolic feature of altars in ancient Israel, as seen in the descriptions of the Tabernacle's altar (Exodus 27:2) and Solomon's Temple. Symbolically, horns represented strength, power, and authority, often associated with divine might or royal power. In practice, the blood of sacrifices was applied to these horns during atonement rituals (Leviticus 4:7), signifying the efficacy and power of the atonement itself. They also served as a place of refuge; those seeking asylum could grasp the horns of the altar to appeal for mercy or protection (1 Kings 1:50). In Ezekiel's vision, their inclusion emphasizes the enduring sanctity, power, and redemptive efficacy of the altar as the central place of sacrifice and reconciliation with God, a place of both judgment and mercy.
CHRIST-CENTERED FULFILLMENT
Ezekiel 43:15, with its detailed description of the altar and its horns, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The visionary altar, meticulously measured and adorned with horns, serves as a powerful type pointing to the perfect and singular sacrifice of the Lamb of God who takes away the sin of the world. The Old Testament altars, with their repeated animal sacrifices, were mere shadows and temporary provisions, unable to truly cleanse sin, foreshadowing the reality to come in Christ (Hebrews 10:1-4). Christ's own body became the ultimate altar, and His life the perfect, once-for-all sacrifice, establishing eternal redemption (Hebrews 10:10). The "four cubits" of the altar's height symbolize the divine precision and perfect standard met by Christ's offering, which was flawlessly executed according to God's eternal plan for redemption, predestined before the foundation of the world (1 Peter 1:18-20). Furthermore, the "four horns" on the altar, representing strength, power, and refuge, are fully realized in Christ. He is our strength in weakness (2 Corinthians 12:9-10), the source of all power and authority in heaven and on earth (Matthew 28:18), and our eternal refuge and high tower, a secure fortress against all spiritual enemies (Psalm 18:2). In Him, we find complete atonement, secure refuge, and eternal access to God, far surpassing anything offered by the Old Testament altars.