TRV
Translation
King James Version
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.
Complete Jewish Bible
You are to take its blood and put it on the four horns of the altar, on the four corners of the ledge and on the molding all the way around; this is how you will purify it and make atonement for it.
Berean Standard Bible
You are to take some of its blood and put it on the four horns of the altar, on the four corners of the ledge, and all around the rim; thus you will cleanse the altar and make atonement for it.
American Standard Version
And thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the ledge, and upon the border round about: thus shalt thou cleanse it and make atonement for it.
World English Bible Messianic
You shall take of its blood, and put it on the four horns of it, and on the four corners of the ledge, and on the border all around: thus you shall cleanse it and make atonement for it.
Geneva Bible (1599)
And thou shalt take of the blood thereof, and put it on the foure hornes of it, and on the foure corners of the frame, and vpon the border round about: thus shalt thou clense it, and reconcile it.
Young's Literal Translation
And thou hast taken of its blood, and hast put it on its four horns, and on the four corners of its border, and on the border round about, and hast cleansed it, and purified it.
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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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Commentary on Ezekiel
(Ver. 18 and following) And he said to me: Son of man, thus says the Lord God: These are the rituals of the altar when it is made, to offer a burnt offering and pour out blood. And you shall give to the priests, the Levites who are of the seed of Zadok, who approach me, says the Lord God: to offer to me a young bull from the herd as a sin offering. And you shall take some of its blood, and put it on the four horns and on the four corners of the ledge, and on the border all around; and you shall cleanse it and make atonement for it. And you shall take the calf that was offered for sin and burn it in a separate place outside the sanctuary. And on the second day you shall offer a male goat without blemish for sin, and they shall make atonement for the altar as they made atonement for the calf. LXX: And he said to me, Son of man, thus says the Lord God: These are the statutes of the altar on the day it is made, upon which burnt offerings are offered and blood is poured out on it. And you shall give to the Levite priests who are of the seed of Sadduc, and who approach me, says the Lord God, to minister to me a calf from the cattle for a sin offering. And they shall take its blood and put it on the four horns of the altar, and on its base all around, and they shall cleanse and make atonement for it. And they shall take the calf for a sin offering and burn it in a designated place outside the sanctuary of the house. And on the second day they shall take two male goats without blemish from the goats for a sin offering, and they shall make atonement for the altar as they made atonement with the calf. After the prophet showed the altar, and its cubit, which was two cubits, and again a cubit and four cubits, and a third cubit, as well as twelve cubits for the other twelve, and four horns of the altar: also twelve cubits for Ariel, by twelve cubits, and a ledge, that is, a mercy seat, of fourteen cubits, by fourteen cubits: also its crown, and a breast boundary of half a cubit and one cubit all around: and steps to the east, the number of which is uncertain, a man spoke, whose pen and cord were in his hand, and he instructed him how, with the work of the altar completed, the altar should be cleansed and consecrated. And first a victim is offered, and it is given to the priests of the tribe of Levi, who are from the descendants of Sadoc, whom the Seventy call Sadduc, which I cannot understand. But Sadoc means just. And according to the Seventy and Theodotion, a calf is offered; according to Symmachus, a bull, which is called Phar in Hebrew. But the calf that was sacrificed for us, and many passages of the Scriptures, and the notable Epistle of Barnabas, which is found among the apocryphal writings, mention it. And a male goat of the she-goats is offered on the second day. Hence, those who will celebrate Passover take a lamb and a kid from the flock, and those who could not celebrate the first Passover, celebrate it in the second month: one of which pertains to the righteous, the other to the penitents. But if we agree with the interpretation of the Seventy, who said: 'On the second day, they shall take two unblemished kids for the sin,' it is daring indeed what we are about to say, but the opinion of others must be simply presented, who say that two unblemished kids were offered after the Lord's passion on the altar of the Lord, Jacob and Stephen: one of whom was from the number of the apostles, the other was the chief among the seven chosen for the ministry of the Lord (Acts XXII). This is James, who saw the Transfigured Savior on the mountain (cf. Mark 9), who witnessed the raising of the daughter of the synagogue official with the Lord Peter and John (cf. Matthew 17), who is listed as the first among the apostles, with his name paired with his brother's (cf. Mark 9). He was killed by Herod (cf. Matthew 9), and like an unblemished lamb, he was sacrificed on the day after the Savior's passion (cf. Mark 3). The Jews also stoned Stephen, whose wisdom and teaching no one could resist (Acts 6:10), and he saw the Son of Man standing at the right hand of God, and said (Acts 7:59): Lord Jesus, receive my spirit. And the Jews also stoned him. And just as the Apostle names certain first fruits of the believers in Achaia and Asia (1 Corinthians 16), so these were the first fruits of the martyrs, whom the confession of Christ afterwards crowned. And it should be noted that the whole calf is offered as a burnt offering, and the thickness of its body is consumed by the divine fire. For we used to know Christ according to the flesh, but now we no longer know Him according to the flesh (2 Corinthians 5:16). However, Jacob and Stephen, who were offered on the second day, or the goat, which is mentioned in the Hebrew narrative, is indeed offered as a sacrifice, but the burnt offering is reserved for the presence of the Lord. And as for the blood that Peter speaks of when he says, 'You were redeemed from your vain conversation by the precious blood of Christ' (1 Peter 1); and the Apostle Paul teaches, 'You were bought with a price' (1 Corinthians 7:23); and in another place, 'Making peace through the blood of His cross, whether on earth or in heaven' (Colossians 1:20), that signifies that by the blood of the Savior, the four horns of the altar are purified, that is, the four corners of the world are cleansed; and the mercy seat is sprinkled, or the bases are sprinkled all around, so that everything may be cleansed and the propitiation may be firm. Therefore, on the second day, either two young goats, of which we have spoken above, or a he-goat is taken; because the animal always hastens to higher places and sustains no danger on precipices, and there it finds a path where destruction is to other animals. Therefore, in Greek speech, the flock of goats and he-goats is called conversation of the sublime, that is, αἰπόλιον, as if αἰποπόλιον, since αἴπος, high, and πόλιον (Mss. πολεῖν), signifies conversation. Furthermore, the altar of Christ is cleansed with blood, so that the prayers of the saints may reach God in purity. It should also be noted that, according to the Hebrew Ezekiel himself, he is commanded to take a calf as a priest and offer it as a burnt offering, and sprinkle its blood around the altar, as well as the corners and the crown or base. However, the Seventy Interpreters show other priests doing this, of whom it is said: You shall give to the Levite priests, who are of the seed of Zadok, who come near to me.
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 43:20 details a precise ritual for the consecration of the visionary temple's altar, mandating the meticulous application of blood to its four horns, the four corners of its settle, and its surrounding border. This sacred act of purification was indispensable for cleansing and purging the altar, thereby rendering it holy and acceptable for divine worship and the offering of sacrifices, profoundly underscoring God's absolute demand for purity in His presence.
CONTEXT
Literary Context: Ezekiel 43:20 is situated within Ezekiel's profound vision of a new temple, which commences in Ezekiel 40. Chapters Ezekiel 40-42 provide an exhaustive architectural blueprint, describing the intricate dimensions and features of this future sanctuary. Following the awe-inspiring return of the Lord's glory to the temple in Ezekiel 43:1-5, the divine instructions shift focus to the altar of burnt offering, which serves as the very heart of the sacrificial system. Verses Ezekiel 43:13-17 delineate the altar's construction, while Ezekiel 43:18-19 provide the initial commands for its consecration, including the requirement for a sin offering. Verse 20 then specifies the precise ritual application of the blood from this sin offering, emphasizing the thoroughness required for its purification before any sacrifices could be offered upon it. This entire section underscores the profound sanctity of God's dwelling place and the meticulousness of His divine order.
Historical & Cultural Context: The instructions in Ezekiel 43:20 resonate deeply with the established sacrificial and purification rituals found throughout the Mosaic Law, particularly those concerning the Tabernacle and the First Temple. In ancient Israelite culture, blood was considered the very essence of life (Leviticus 17:11), and its application was central to ceremonies of atonement and cleansing. The "horns" of the altar were prominent features, symbolizing strength and often serving as a place of refuge or where sacrificial blood was applied to effect purification. The "settle" (or "ledge") and "border" refer to specific architectural elements of the altar, indicating that no part of this sacred structure was to remain uncleansed. The meticulousness of these instructions reflects a broader ancient Near Eastern understanding of ritual purity, yet within Israel, it was uniquely tied to the holiness of Yahweh, who demanded absolute separation from defilement for His presence to dwell among His people. The vision itself was given to Ezekiel during the Babylonian exile, offering a powerful message of hope and a divine blueprint for a renewed, purified worship in a restored land, promising that God would again dwell among His people, as seen in Ezekiel 43:7-9.
Key Themes: This verse contributes significantly to several overarching themes within Ezekiel and the broader biblical narrative. The most prominent theme is Holiness and Purity, emphasizing that God's presence demands absolute sanctity, and anything dedicated to Him must be thoroughly cleansed of impurity. The detailed instructions for applying the blood highlight the theme of Divine Order and Meticulousness, revealing God's precise requirements for worship and the sacred space. The use of blood points directly to the theme of Atonement and Cleansing, a foundational concept in Old Testament theology where blood served as the divinely appointed means to purify and make propitiation for sin. This ritual purification of the altar, as a mediator between God and man in worship, foreshadows the ultimate need for a perfect cleansing, a concept that finds its ultimate fulfillment in the New Testament. The vision also speaks to the Restoration of True Worship, a profound hope for Israel during their exile, where God's glory would return to a purified temple and a consecrated people, as seen in the broader vision of restoration in Ezekiel 40-48.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 43:20 employs several literary devices to convey its profound theological message. Ritual Language is paramount, as the verse describes a precise ceremonial act with specific instructions, reflecting the highly structured nature of ancient Israelite worship and God's meticulous demands for holiness. The Repetition of "four" ("four horns," "four corners") emphasizes the completeness and totality of the cleansing, indicating that every part of the altar, representing its entire function, must be consecrated. Symbolism is central, with "blood" serving as the primary symbol of life, atonement, and purification. The application of blood to the altar's "horns" and "corners" is not merely a physical act but a symbolic consecration, imbuing the structure with sacredness. The phrase "cleanse and purge" functions as a Merism or Hendiadys, where two verbs are used to express a single, comprehensive idea of thorough purification and atonement, leaving no room for residual defilement and ensuring complete consecration.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 43:20 stands as a powerful testament to the biblical truth that God is utterly holy and demands purity in all that approaches Him. The meticulous cleansing of the altar, the very instrument of worship and sacrifice, underscores the principle that defilement cannot coexist with divine presence. This ritual act, performed with blood, points to the foundational theological concept of atonement—that sin and impurity must be dealt with by the shedding of life, making reconciliation possible. It highlights that even sacred objects require purification before they can mediate between a holy God and a sinful humanity, setting a precedent for the profound need for cleansing that permeates all aspects of worship and relationship with God.
REFLECTION AND APPLICATION
While the physical temple and its sacrificial system are no longer central to Christian worship, the principles embedded in Ezekiel 43:20 retain profound spiritual relevance. This verse calls us to a deep introspection regarding the purity of our own worship and lives. Just as the altar, a mediator of sacrifice, required meticulous cleansing, so too must our hearts, minds, and actions be purified before we approach a holy God. It reminds us that authentic worship is not merely an external act but flows from an internal state of holiness and consecration. We are called to present ourselves as living sacrifices, holy and acceptable to God (Romans 12:1), recognizing that our bodies are temples of the Holy Spirit (1 Corinthians 6:19). The meticulousness of God's instructions should inspire us to approach Him with reverence, intentionality, and a sincere desire for spiritual purity, understanding that true access to His presence is predicated on a profound cleansing.
Questions for Reflection
FAQ
What is the significance of applying blood to the "horns" and "corners" of the altar?
Answer: The horns of the altar were symbolically significant, representing strength, power, and often serving as a place of refuge for those seeking asylum (1 Kings 1:50). Applying blood to the four horns, along with the four corners of the settle and the border, signified a complete and comprehensive purification. It meant that the entire altar, in all its strength and function, was consecrated and made holy. This thoroughness ensured that the altar was entirely set apart for God's sacred purposes, free from any defilement, and ready to mediate atonement for the people.
Why was blood necessary for the altar's cleansing and purging?
Answer: In the Old Testament sacrificial system, blood was divinely appointed as the means of atonement and purification. Leviticus 17:11 explicitly states, "For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul." The shedding of blood symbolized the giving of life as a substitute for the life of the one being atoned for or the object being purified. For the altar, the blood of the sin offering cleansed it from any ritual impurity, making it acceptable to a holy God and enabling it to serve as a pure conduit for sacrifices. This principle profoundly foreshadowed the ultimate and perfect sacrifice of Jesus Christ.
CHRIST-CENTERED FULFILLMENT
Ezekiel 43:20, with its vivid depiction of the altar's purification by blood, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The meticulous Old Testament rituals, including the cleansing of the altar, were shadows pointing to the reality of God's perfect provision for sin. While the blood of bulls and goats could ceremonially cleanse a physical altar, it could never truly take away sin or purify the conscience (Hebrews 10:4). Jesus, as the ultimate and spotless Lamb of God, offered His own precious blood, a sacrifice "without blemish and without spot" (1 Peter 1:19). His blood, shed once for all on the cross, perfectly "cleanses" and "purges" us, not just from ritual impurity, but from the defilement of sin itself, purifying our consciences from dead works to serve the living God (Hebrews 9:14). Through His perfect sacrifice, we, as believers, are made holy and acceptable to God, becoming living temples where the Holy Spirit dwells (1 Corinthians 6:19), with direct and confident access to the very presence of God in the heavenly sanctuary (Hebrews 10:19-22). The altar's cleansing in Ezekiel foreshadows the complete and eternal cleansing available only through Christ's atoning blood, making us fit for eternal fellowship with a holy God.