TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
When these days are over, then, on the eighth day and afterwards, the cohanim will present your burnt offerings on the altar and your peace offerings; and I will accept you,' says Adonai ELOHIM."
Berean Standard Bible
At the end of these days, from the eighth day on, the priests are to present your burnt offerings and peace offerings on the altar. Then I will accept you, declares the Lord GOD.’”
American Standard Version
And when they have accomplished the days, it shall be that upon the eighth day, and forward, the priests shall make your burnt-offerings upon the altar, and your peace-offerings; and I will accept you, saith the Lord Jehovah.
World English Bible Messianic
When they have accomplished the days, it shall be that on the eighth day, and forward, the priests shall make your burnt offerings on the altar, and your peace offerings; and I will accept you, says the Lord GOD.
Geneva Bible (1599)
And when these dayes are expired, vpon the eight day and so forth, the Priests shall make your burnt offrings vpon the altar, and your peace offrings, and I will accept you, saith the Lord God.
Young's Literal Translation
And the days are completed, and it hath come to pass on the eighth day, and henceforth, the priests prepare on the altar your burnt-offerings and your peace-offerings, and I have accepted you--an affirmation of the Lord Jehovah.'
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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
(v. 23 seqq.) 'When you have completed cleansing it, you shall offer an unblemished calf from the herd and an unblemished ram from the flock. You shall present them before the Lord, and the priests shall sprinkle salt on them and offer them as a burnt offering to the Lord. For seven days you shall make atonement for the altar and consecrate it; then the altar shall be most holy, and whatever touches the altar shall become holy.' On the eighth day and beyond, the priests shall offer your burnt offerings and peace offerings on the altar, and I will be appeased with you, says the Lord God. LXX: And when you have completed the purgation, you shall offer a calf from the herd without blemish, and a ram from the flock without blemish, and you shall offer them before the Lord, and the priests shall sprinkle salt upon them; and they shall offer them as burnt offerings to the Lord. For seven days you shall make atonement with a goat for sin daily, and a calf from the herd, and a ram from the flock without blemish shall be offered for seven days. And they shall purify the altar, and cleanse it, and fill their hands, and accomplish the days. And from the eighth day and beyond, the priests shall offer your burnt offerings upon the altar, for your salvation. And I will receive you, says the Lord God. After the altar and its measurements were shown on the top of the mountain, and the purification and consecration of it were demonstrated to the prophets, through one unblemished calf and a male goat, or two young goats, the first of which we refer to the Lord and Savior, and the two that followed to the apostles and ministers, so that in the consecration of the spiritual altar and specifically pertaining to the Church, it may not seem that the law and the prophets were excluded. Therefore, after the altar had been consecrated, an unblemished calf and a ram are taken and offered in the sight of the Lord; and the sons of Zadok, that is, the righteous priests, sprinkle salt upon their heads, so that both the law and the prophets may be seasoned with the taste of the Gospel. And there is no sacrifice (according to the command of the law and the interpretation of the Apostle, who says (Col. IV, 6): Let your speech be seasoned with salt) that is lacking in salt. Both, however, are offered as a burnt offering to the Lord, like the fat of the letter, which is signified in the Law, and the prophecy, like a cloud of fire of the Lord, that is, the Holy Spirit, of whom Paul says, fervent in spirit (Rom. XII, 11), are transformed into a spiritual and thin substance. We want to know more clearly what the calf of the unblemished herd is, and the ram with the purest fleece from the sheep, let us understand Moses and Elijah (Num. XII, III Reg. XIX); the former of whom was the gentlest among all men who dwelt on the earth; the latter was similar to Moses in fervor of faith. Hence he dared to say: I am left alone. But what is written in Hebrew as 'You shall offer a calf', in the Septuagint it is written as 'the priests shall offer', there is no question about it. And indeed Ezekiel himself, to whom these things are said, is from the number of priests, full of age and perfect; and the grace of prophecy increased the priestly rank in him. And Moses and Elijah appear on the mountain with the Lord, that is, the law and the prophets, who announced to him what he would suffer in Jerusalem. But after the altar is cleansed, for seven days a goat or a young goat is offered for sin daily, and a bull from the herd, and an unblemished ram from the flock, so that through these sacrifices the altar may be cleansed for seven days and made perfect. In seven days the Sabbath is observed, which according to the Apostle (Hebrews IV) is reserved for the people of God: in which we hope for eternal and true rest, and do no servile work of sin. However, in the goat, and the calf, and the ram, three general sins are demonstrated, to which all human beings are subject. For we sin either in thoughts, or in speech, or in action. Thoughts are referred to the ram, which is the first of all sins, and from which the other two sins arise. But the goat, or rather the male goat, is known for its eloquence or discourse, always engaging in higher-level discussions. However, it is specifically designated for agricultural work, being bound to the plow and toil and earthly labor. Therefore, we must offer these blameless things for the true Sabbath, which lasts for seven days, and cleanse the altar, so that our prayer may reach God in purity. The phrase that follows, 'And they shall cleanse it, and fill his hand,' as translated by both the Hebrew and other interpreters, signifies that the offerings for the expiation of the altar itself should also be fulfilled, just as offerings are made for the priests, the people, and the high priest, so that nothing may appear empty in the sight of the Lord. For what reason they set aside the Septuagint: both will clean it, and they will fill their hands, so that the priests may be heard, who when they are full of good works, for this reason their hands are full, after the Sabbath has passed, they may come to the eighth day of resurrection, and may say with the Apostle: We have risen with Christ (Rom. VI, Coloss. III); and beyond the eighth day, they may strive for heavenly things, and may offer burnt offerings for us, or those which are for the peace of our sins and our salvation: so that through the fire of the Holy Spirit, everything that we think, speak, and do, may be transformed into spiritual substance: and the Lord, pleased with such sacrifices, may be appeased towards us.
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 43:27 culminates the intricate consecration of the visionary temple's altar, marking a profound shift from ritual purification to sustained divine acceptance. Following a seven-day period of intense dedication, the verse declares that on the "eighth day" and perpetually thereafter, the priests are to present burnt offerings and peace offerings, which the Lord GOD unequivocally promises to accept. This pivotal moment signifies the establishment of a renewed, enduring covenant relationship, where God's presence is secured among a purified people whose worship is genuinely received, transitioning from a preparatory phase to an era of ongoing communion and divine favor.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 43:27 masterfully employs several significant literary devices to convey its profound theological message. Symbolism is paramount, particularly with the recurring motif of "the eighth day." While the number seven often denotes completion and perfection in biblical numerology, the "eighth day" transcends this, symbolizing a new creation, a fresh start, or a resurrection. This motif appears elsewhere in scripture, such as in the circumcision of infants on the eighth day (Genesis 17:12) and the resurrection of Christ on the first day of the week, which can be seen as the "eighth day" after the Sabbath cycle. This suggests a profound shift from the old, defiled order to a new, purified, and perpetually accepted era of worship. The offerings themselves, burnt offerings and peace offerings, also function as symbols; the former represents total surrender, dedication, and atonement, while the latter signifies reconciliation, restored fellowship, and thanksgiving. Furthermore, the concluding phrase, "saith the Lord GOD," functions as a powerful Divine Oracle, a common and authoritative feature in prophetic literature. This authoritative declaration emphasizes the divine origin and unchangeable nature of the promise, assuring the reader that God Himself guarantees the acceptance of their worship and their very selves.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 43:27 encapsulates profound theological truths regarding God's inherent holiness, His desire for pure and acceptable worship, and His gracious initiative in accepting His people. The meticulous, seven-day consecration of the altar, culminating in the "eighth day" of accepted offerings, highlights that access to God is always on His terms, emphasizing His transcendent purity and the necessity of sanctification. However, the transition to the "eighth day" beautifully foreshadows a new era of access and relationship, where the old cycles of purification give way to a sustained, perpetual state of divine favor. This acceptance is not merely a ritualistic formality but a deep, relational reality, signifying God's delight in His people's sincere devotion and their intimate fellowship with Him. It points to the ultimate reconciliation and peace that God desires to establish with humanity, a peace that transcends ritual and points to a new covenant reality.
REFLECTION AND APPLICATION
Ezekiel 43:27, though rooted in the specific context of a visionary temple and ancient sacrificial system, offers enduring principles for contemporary believers. The emphasis on consecration and the "eighth day" reminds us that true worship flows from a heart set apart for God, signifying a new beginning in Christ where we are made holy and acceptable through His perfect sacrifice. Our approach to God should be marked by reverence, intentionality, and a desire for purity, not through ritualistic cleansing, but through a life transformed by the indwelling Holy Spirit. The profound promise, "I will accept you," is a source of immense comfort and assurance, reminding us that through faith in Jesus, we are fully and eternally welcomed into God's presence, not based on our imperfect efforts, but solely on Christ's perfect and complete work on the cross. This divine acceptance empowers us to offer spiritual sacrifices—our praise, thanksgiving, obedience, and service—as a joyful and grateful response to His immeasurable grace, fostering deep communion and abiding peace with our Heavenly Father.
Questions for Reflection
FAQ
What is the significance of the "eighth day" in Ezekiel 43:27?
Answer: The "eighth day" in Ezekiel 43:27 is highly symbolic, representing a new beginning, a fresh start, and a state of completion that transcends the previous cycle. In biblical numerology, the number seven often signifies completion or perfection (e.g., the seven days of creation, the Sabbath). The eighth day, therefore, points to something beyond the established order, a new era or a resurrection. For the exiles in Ezekiel's time, it symbolized a new covenant relationship and a renewed, perpetual acceptance of their worship by God, moving beyond the period of judgment and purification. This theme of newness is echoed in other biblical contexts, such as circumcision on the eighth day (Genesis 17:12) and the resurrection of Jesus on the first day of the week, which can be seen as the "eighth day" after the Sabbath cycle, inaugurating the new creation.
How do the burnt offerings and peace offerings mentioned here relate to Christian worship today?
Answer: While the physical animal sacrifices of the Old Testament, including burnt offerings and peace offerings, have been fulfilled and superseded by the once-for-all sacrifice of Jesus Christ (Hebrews 10:10), the spiritual principles they represent remain profoundly relevant for Christian worship. Burnt offerings symbolized complete dedication and atonement, pointing to our need for total surrender to God and Christ's full atoning work on our behalf. Peace offerings symbolized fellowship, communion, and thanksgiving, foreshadowing the peace and reconciliation we now have with God through Christ (Romans 5:1). Today, Christians are called to offer "spiritual sacrifices" (1 Peter 2:5), which include presenting our bodies as living sacrifices (Romans 12:1), offering sacrifices of praise and thanksgiving (Hebrews 13:15), and living lives of obedience and service as expressions of our worship and gratitude.
CHRIST-CENTERED FULFILLMENT
Ezekiel 43:27 finds its ultimate and glorious fulfillment in Jesus Christ, who is the true and perfect temple, altar, and sacrifice. The meticulous seven-day consecration of the altar, culminating in the "eighth day" of accepted offerings, powerfully foreshadows the new covenant inaugurated by Christ. Jesus' perfect life, atoning death, and glorious resurrection on the "eighth day" (the first day of the week) constitute the definitive act of consecration, not of a physical structure, but of humanity itself, opening a new and living way to God (Hebrews 10:20). He is the Lamb of God who takes away the sin of the world (John 1:29), the ultimate burnt offering of complete dedication and atonement, and through His precious blood, we have peace with God, perfectly fulfilling the essence of the peace offering (Colossians 1:20). The promise "I will accept you" is no longer contingent on ritualistic perfection or human effort but is fully realized through faith in Christ's finished work. Believers, united with Him, become the spiritual temple where God's glory dwells by His Spirit (1 Corinthians 3:16), offering spiritual sacrifices of praise, thanksgiving, and obedience that are eternally acceptable to God through Jesus Christ our Lord (1 Peter 2:5).