TRV
Translation
King James Version
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.
Complete Jewish Bible
You are also to take the bull which is the sin offering and have it burned up at the designated place [on the grounds] of the house, outside the sanctuary.
Berean Standard Bible
Then you are to take away the bull for the sin offering and burn it in the appointed part of the temple area outside the sanctuary.
American Standard Version
Thou shalt also take the bullock of the sin-offering, and it shall be burnt in the appointed place of the house, without the sanctuary.
World English Bible Messianic
You shall also take the bull of the sin offering, and it shall be burnt in the appointed place of the house, outside of the sanctuary.
Geneva Bible (1599)
Thou shalt take the bullocke also of the sinne offring, and burne it in the appointed place of the house without the Sanctuarie.
Young's Literal Translation
And thou hast taken the bullock of the sin-offering, and hast burnt it in the appointed place of the house at the outside of the sanctuary.
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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 43:21 details a precise command within the elaborate vision of the new temple's consecration, stipulating that the bullock designated for the sin offering must be completely consumed by fire in a specific, appointed location outside the sacred confines of the sanctuary. This instruction is integral to the seven-day purification ritual for the altar, emphatically underscoring the profound holiness demanded for God's dwelling place and the absolute necessity of removing all defilement of sin from His immediate presence.
CONTEXT
Literary Context: This verse is situated within Ezekiel's elaborate vision of a new temple, beginning in Ezekiel 40. Chapters 40-42 describe the dimensions and structure of the temple complex, while Ezekiel 43 focuses on the return of God's glory to this temple and the subsequent instructions for the altar's consecration. Immediately preceding Ezekiel 43:21, the prophet is given precise measurements for the altar and instructions for its initial purification. The verse is part of a week-long ritual (Ezekiel 43:18-27) involving daily sin offerings and burnt offerings to thoroughly cleanse and sanctify the altar, making it fit for divine service. The meticulous detail highlights the sacredness of the space and the stringent requirements for approaching a holy God.
Historical & Cultural Context: The vision of the new temple was given to Ezekiel during the Babylonian exile, a time of profound despair for the Jewish people. The first temple had been destroyed, and the people were far from their homeland and the center of their worship. In this context, the detailed temple vision served as a powerful message of hope, restoration, and God's enduring covenant faithfulness. It assured them that God's presence would return and that proper worship would be re-established. The sacrificial system described, particularly the sin offering (Hebrew: chaṭṭâʼâh), was deeply rooted in Mosaic Law, as detailed in the book of Leviticus. The practice of burning certain sin offerings outside the camp or city (e.g., Leviticus 4:11-12) was a well-established cultural norm, symbolizing the complete removal of defilement from the holy community and God's presence.
Key Themes: Ezekiel 43:21 contributes significantly to several overarching themes within the book of Ezekiel and biblical theology. First, it powerfully emphasizes God's absolute holiness and the necessity of purity in His presence. The meticulous instructions for cleansing the altar, including the specific disposal of the sin offering, underscore that nothing defiled can stand before a holy God. Second, the verse highlights the theme of atonement and purification. The sin offering was a means by which sin and uncleanness were addressed, allowing for reconciliation and the restoration of a right relationship with God or the sanctification of sacred space. This ritual prefigured the ultimate cleansing found in Christ. Third, the precise commandments demonstrate divine sovereignty and order, revealing God's meticulous design for worship and His expectation of strict adherence to His commands. This focus on order is seen throughout the temple vision, from its architectural layout in Ezekiel 40-42 to the detailed rituals in Ezekiel 43-46.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 43:21 employs several literary devices to convey its profound theological message. Symbolism is paramount, as the bullock itself symbolizes the burden of sin and defilement, while its complete consumption by fire represents the thorough removal and destruction of that impurity. The act of burning "without the sanctuary" is highly symbolic, emphasizing the absolute separation required between sin and God's holiness. This physical distance highlights a theological truth: sin cannot abide in God's presence. There is also an element of Precision and Specificity in the detailed instructions, which underscores the divine authority behind these commands and the meticulous nature of God's requirements for worship. This specificity, common throughout the temple vision, serves to impress upon the reader the gravity and order of sacred rituals.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 43:21 profoundly illustrates the biblical emphasis on God's unblemished holiness and the absolute necessity of purification for anything that approaches His presence. The burning of the sin offering outside the sanctuary signifies that sin, in its defiling nature, must be utterly removed and kept separate from the sacred. This ritualistic act foreshadows a deeper theological truth: humanity's inherent sinfulness creates an insurmountable barrier to fellowship with a holy God, necessitating a perfect and complete cleansing. The meticulous instructions for the altar's consecration, including this specific disposal of the sin offering, underscore that access to God is not casual but requires divine provision for purification.
REFLECTION AND APPLICATION
Ezekiel 43:21, though rooted in ancient sacrificial law, offers profound spiritual lessons for believers today. It starkly reminds us of the defiling nature of sin and God's absolute holiness. Just as the physical temple required meticulous purification to be fit for God's presence, our lives, as spiritual temples, must strive for holiness and purity. This verse calls us to a deep awareness of sin's gravity and its separating effect from God. It also points us to the complete and decisive nature of God's provision for dealing with sin. We are called not to merely contain sin, but to utterly remove it from our lives, understanding that true worship flows from a purified heart. This pursuit of holiness is not by our own merit, but by embracing the perfect cleansing offered through Christ, allowing His sacrifice to transform us from within and empower us to live lives that reflect His purity and bring glory to God.
Questions for Reflection
FAQ
Why was the sin offering burned outside the sanctuary, and what is the significance of the "appointed place"?
Answer: The burning of the sin offering outside the sanctuary, in an "appointed place," carried profound theological and practical significance. Theologically, it symbolized the complete removal and expulsion of sin's defilement. Unlike other offerings where parts were eaten by priests, the sin offering for the high priest or the entire congregation was considered to bear the full weight of the community's sin and uncleanness. Therefore, its carcass, now imbued with that defilement, could not remain within the holy precincts lest it contaminate God's dwelling place. Burning it outside ensured that the impurity was utterly consumed and removed from the presence of a holy God. This practice is consistent with earlier Mosaic Law, as seen in Leviticus 4:11-12, where such offerings were taken "outside the camp" to a clean place. The "appointed place" (Hebrew: miphqâd) emphasizes that this was not an arbitrary spot but a designated, ritually clean area within the broader temple complex, specifically set aside for this solemn act. This highlights God's meticulous order and the sacredness even of the disposal of sin.
CHRIST-CENTERED FULFILLMENT
Ezekiel 43:21, with its emphasis on the sin offering being burned "without the sanctuary" for purification, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament sin offering, though effective for ceremonial cleansing, was a shadow of the perfect sacrifice to come. Just as the bullock was taken outside the holy place to be consumed, Jesus, our ultimate sin offering, "suffered outside the gate" of Jerusalem, as described in Hebrews 13:11-12. This parallel is not coincidental; it powerfully demonstrates that Jesus bore the full defilement and curse of our sin, being cast out from the holy city, so that we might be purified and brought near to God. His blood, shed once for all, perfectly cleanses us from all sin and defilement, achieving what the repeated animal sacrifices could only foreshadow, as eloquently stated in Hebrews 9:12-14. Through His sacrifice, Jesus became the Lamb of God who takes away the sin of the world, not merely removing it to an "appointed place" outside, but utterly vanquishing its power and guilt, allowing us to enter God's presence with boldness, as affirmed in Hebrews 10:19-22.