Ezekiel 43:22

Translation
King James Version
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.
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KJV (with Strong's)
And on the second H8145 day H3117 thou shalt offer H7126 a kid H8163 of the goats H5795 without blemish H8549 for a sin offering H2403; and they shall cleanse H2398 the altar H4196, as they did cleanse H2398 it with the bullock H6499.
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Complete Jewish Bible
On the second day you are to offer a male goat without defect as a sin offering, and they are to purify the altar as they purified it with the bull.
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Berean Standard Bible
On the second day you are to present an unblemished male goat as a sin offering, and the altar is to be cleansed as it was with the bull.
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American Standard Version
And on the second day thou shalt offer a he-goat without blemish for a sin-offering; and they shall cleanse the altar, as they did cleanse it with the bullock.
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World English Bible Messianic
On the second day you shall offer a male goat without defect for a sin offering; and they shall cleanse the altar, as they cleansed it with the bull.
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Geneva Bible (1599)
But the second day thou shalt offer an hee goat without blemish for a sinne offring, and they shall clense ye altar, as they did clense it with the bullocke.
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Young's Literal Translation
And on the second day thou dost bring near a kid of the goats, a perfect one, for a sin-offering, and they have cleansed the altar, as they cleansed it for the bullock.
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See also
Ezekiel 43:25Ezekiel 43:26Ezekiel 43:20Isaiah 53:10Leviticus 8:18Leviticus 8:21Isaiah 53:6
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Study This Verse

SUMMARY

Ezekiel 43:22 outlines a specific command for the second day of the altar's consecration in the visionary temple, requiring an unblemished kid of the goats to be offered as a sin offering. This ritual act was designed to cleanse and purify the altar, mirroring the purification performed on the first day with a bullock, thereby preparing it for its sacred function in the presence of God's returned glory.

CONTEXT

  • Literary Context: This verse is situated within Ezekiel's elaborate vision of the new temple and its ordinances, detailed in chapters 40-48. Following the awe-inspiring return of the glory of the Lord to the temple in Ezekiel 43:1-5, the divine instructions pivot to the precise protocols for consecrating the sacred space. Chapters Ezekiel 43:18-27 specifically delineate an eight-day purification and consecration ritual for the altar, which is the central point for all sacrifices. Ezekiel 43:22 specifies the offering for the second day, demonstrating the meticulous nature of God's blueprint for worship and the profound emphasis on thorough purification before the altar could be used for regular offerings, ensuring its absolute holiness for divine service.

  • Historical & Cultural Context: Ezekiel received these prophecies during the Babylonian exile (c. 593-571 BC), a period marked by the profound trauma of the destruction of the first temple and the cessation of the sacrificial system. For the exiled Israelites, this vision of a new temple and its restored rituals would have served as a powerful source of hope, affirming God's enduring covenant faithfulness and the promise of national restoration. The detailed instructions for sin offerings and altar cleansing would have deeply resonated with their understanding of the Mosaic Law's emphasis on purity and atonement, as seen in texts like Leviticus 16. The requirement for an "unblemished" sacrifice was a well-established cultural and religious norm, signifying the offering's perfection and its suitability for presentation to a holy God, underscoring the gravity and sanctity of the sacrificial act.

  • Key Themes: The instructions in Ezekiel 43:22 and its surrounding context highlight several crucial themes. Holiness and Purity are paramount, evidenced by the repeated cleansing rituals and the demand for unblemished sacrifices, emphasizing God's absolute requirement for a consecrated space and people in His presence. This theme permeates the entire book of Ezekiel. Another significant theme is Atonement and Cleansing, underscored by the "sin offering" (Hebrew: chaṭṭâʼâh), which addresses the pervasive reality of human sin and the divine provision for its expiation. The meticulous detail in the instructions also reveals Divine Order and Authority, showcasing God's precise will for worship, which stands in stark contrast to human innovation or compromise. Ultimately, the entire process points to Preparation for God's Presence, ensuring that the sacred space is made fit for the Lord's indwelling glory, which had dramatically re-entered the temple in Ezekiel 43:4.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • day (Hebrew, yôwm', H3117): From an unused root meaning to be hot; a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term). In Ezekiel 43:22, "second day" refers to the literal second twenty-four-hour period within the prescribed eight-day consecration ceremony for the altar, emphasizing the precise timing and sequential nature of this particular offering.
  • sin offering (Hebrew, chaṭṭâʼâh', H2403): From châṭâʼ; an offense (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiation. Here, it specifically denotes the animal sacrifice made to atone for sin and purify from defilement. The purpose of the kid of the goats on this second day was to ritually cleanse the altar from any impurity that would render it unfit for God's holy presence, addressing the need for expiation before divine service.
  • cleanse (Hebrew, châṭâʼ', H2398): A primitive root; properly, to miss; hence (figuratively and generally) to sin; by inference, to forfeit, lack, expiate, repent, (causatively) lead astray, condemn; bear the blame, cleanse, commit (sin), by fault, harm he hath done, loss, miss, (make) offend(-er), offer for sin, purge, purify (self), make reconciliation, (cause, make) sin(-ful, -ness), trespass. In this context, the verb "cleanse" (which shares the same root as "sin" and "sin offering") signifies the ritual purification of the altar. This act removes any defilement or impurity, thereby making it acceptable for sacred use. The connection to the root meaning of "sin" highlights that the act of cleansing is intrinsically linked to the concept of sin and its necessary expiation.

Verse Breakdown

  • "And on the second day thou shalt offer a kid of the goats without blemish for a sin offering": This clause precisely dictates the nature and timing of the required sacrifice. "On the second day" establishes the specific point in the eight-day consecration ritual. The "kid of the goats without blemish" specifies a young male goat, which must be physically perfect and free from any defect, symbolizing the ideal and acceptable nature of the offering. This particular animal is designated "for a sin offering," indicating its primary purpose is to ritually cleanse and purify, addressing any inherent or accrued defilement of the altar.
  • "and they shall cleanse the altar, as they did cleanse [it] with the bullock": This clause describes the action to be performed with the offering and explicitly references the previous day's ritual. The "they" refers to the priests who are responsible for administering the ceremony. The act of "cleansing the altar" involves applying the blood of the sin offering to the altar, thereby ritually purifying it. The phrase "as they did cleanse [it] with the bullock" directly links this day's cleansing to the ritual performed on the first day, where a bullock was offered for a sin offering (as detailed in Ezekiel 43:21). This repetition underscores the thoroughness, consistency, and cumulative nature of the purification process, emphasizing that the altar requires multiple acts of cleansing to be fully consecrated and made supremely holy for God's presence.

Literary Devices

Ezekiel 43:22 masterfully employs several literary devices to underscore its profound theological message. Repetition is evident in the recurring emphasis on "cleansing the altar," which reinforces the critical importance of purification in preparing a holy space for God's dwelling. The phrase "as they did cleanse [it] with the bullock" functions as a form of Parallelism or Anaphora, creating a direct comparison and continuity with the previous day's ritual, thereby highlighting the systematic and comprehensive nature of the purification. The "kid of the goats without blemish" serves as potent Symbolism, representing the ideal, perfect sacrifice required for atonement and purity—a concept deeply rooted in Old Testament sacrificial law. This symbolic animal, along with the bullock mentioned previously, also functions as a Type, foreshadowing a greater, ultimate sacrifice to come. The meticulous detail in the instructions (e.g., "second day," "kid of the goats," "without blemish") further emphasizes Precision and Divine Order, reflecting the exactitude of God's will and the seriousness with which His commands for worship are to be observed.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 43:22, with its emphasis on sin offerings and altar cleansing, powerfully reiterates the biblical truth that sin necessitates atonement and that holiness is indispensable for communion with God. The need for repeated purification, even for a divinely designed altar, underscores the pervasive nature of sin and the meticulous measures God requires to bridge the gap between His perfect holiness and humanity's impurity. This ritualistic cleansing was not merely symbolic; it was a necessary step to make the sacred space fit for the re-indwelling glory of the Lord, demonstrating that God's presence demands absolute purity. The unblemished nature of the sacrifice also points to the ideal, perfect offering required to truly deal with sin, setting a standard for divine acceptance.

  • Leviticus 4:22-26 - Details the specific requirements for a sin offering for a leader, often involving a male goat "without blemish," highlighting the established practice of such offerings in the Mosaic Law.
  • Exodus 29:36-37 - Describes a seven-day consecration ritual for the tabernacle altar, involving daily sin offerings to "purge the altar" and "sanctify it," demonstrating the enduring principle of altar purification.
  • Hebrews 9:22 - States that "without shedding of blood there is no forgiveness," a foundational principle that the Old Testament sin offerings, including those in Ezekiel's vision, vividly illustrate.

REFLECTION AND APPLICATION

Ezekiel 43:22, though set in a visionary temple context, offers profound lessons for believers today. It reminds us of the absolute holiness of God and His unwavering demand for purity in the presence of His glory. The meticulous nature of the cleansing rituals underscores the gravity of sin and the meticulous measures God takes to address it. While we no longer offer animal sacrifices, the principle remains: approaching God requires purity. This calls us to a life of confession, repentance, and reliance on the perfect cleansing offered through Christ. It also challenges us to consider our own "altars"—our hearts, our homes, our churches—and whether they are consecrated and purified for God's glory. Our worship, our service, and our very lives should reflect the "without blemish" standard, presented as living sacrifices, holy and acceptable to God, in light of the ultimate sacrifice.

Questions for Reflection

  • How does the meticulous detail of God's instructions for the altar's cleansing challenge my understanding of His holiness and the seriousness of sin?
  • In what ways do I need to "cleanse my altar"—my personal life, my motives, my relationships—to be more fully consecrated to God's presence?
  • How does the Old Testament emphasis on "unblemished" sacrifices deepen my appreciation for the perfect sacrifice of Jesus Christ?

FAQ

Why was the altar, a sacred object, in need of cleansing?

Answer: The altar, though designated for sacred use, was situated in a world tainted by sin and was operated by sinful priests. While the altar itself was consecrated, it could become ritually defiled through various means, or it needed to be purified to establish its holiness before its first use. The repeated sin offerings and cleansing rituals, as seen in Ezekiel 43:20-27, were not about the altar being inherently sinful, but about its purification and consecration to make it supremely holy and fit to mediate between a holy God and His people. This process ensured that the very space where atonement was made was itself set apart and made pure for God's glory. This concept is consistent with the cleansing rituals for the Tabernacle altar in Exodus 29:36-37.

CHRIST-CENTERED FULFILLMENT

Ezekiel 43:22, with its vivid depiction of an unblemished sin offering for altar cleansing, finds its ultimate and perfect fulfillment in Jesus Christ. The repeated sacrifices of "kid of the goats" and "bullocks" in Ezekiel's vision, like all Old Testament sacrifices, were but shadows pointing to the one, final, and sufficient sacrifice of the Lamb of God. Jesus, as the perfect and unblemished Lamb, offered Himself once for all, not needing to be cleansed or offered repeatedly. His blood did not merely cleanse an altar of stone but purifies our consciences from dead works to serve the living God, as powerfully articulated in Hebrews 9:14. The cleansing of the altar in Ezekiel foreshadows the profound spiritual cleansing and consecration that Christ's sacrifice accomplishes for His people, making us holy and acceptable to God. Through Him, we are made a holy priesthood, able to draw near to God with confidence, for our "altar" (our hearts, our lives) has been eternally cleansed and consecrated by His perfect work, ushering in a new covenant where the need for animal sacrifices is forever abolished, as declared in Hebrews 10:10-14.

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Commentary on Ezekiel 43 verses 13–27

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
(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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