Ezekiel 45:20

KJV

And so thou shalt do the seventh [day] of the month for every one that erreth, and for [him that is] simple: so shall ye reconcile the house.

KJV (with Strong's)

And so thou shalt do {H6213} the seventh {H7651} day of the month {H2320} for every one {H376} that erreth {H7686}, and for him that is simple {H6612}: so shall ye reconcile {H3722} the house {H1004}.

Complete Jewish Bible

You are also to do this on the seventh day of the month for everyone who has sinned inadvertently or through ignorance. Thus you will make atonement for the house.

Berean Standard Bible

You must do the same thing on the seventh day of the month for anyone who strays unintentionally or in ignorance. In this way you will make atonement for the temple.

American Standard Version

And so thou shalt do on the seventh day of the month for every one that erreth, and for him that is simple: so shall ye make atonement for the house.

Commentary

### SUMMARY
Ezekiel 45:20 describes a vital, recurring purification ritual within the visionary temple, mandated for the seventh day of each month. This ceremony is specifically designed to atone for sins committed unintentionally or out of ignorance, thereby purifying and reconciling the sanctuary itself. It profoundly underscores the meticulous attention to holiness and purity required for God's dwelling place, ensuring its ongoing sanctity and fitness for divine presence amidst the human propensity for defilement.

### CONTEXT
* **Literary Context:** This verse is intricately woven into the final, highly detailed section of the book of Ezekiel (chapters 40-48), which presents a visionary blueprint for a new temple, its priesthood, and the reordering of the land of Israel. Specifically, [Ezekiel 45](/ezekiel/45 "Ezekiel 45 - Ordinances for the Prince and Offerings") meticulously outlines the sacred portions of land, the responsibilities of the prince, and various sacrificial offerings. Verses 18-20 concentrate on the purification of the sanctuary itself, emphasizing that ceremonial cleansing is not a singular event but a continuous, recurring necessity. The mention of the "seventh day of the month" in this verse complements the purification ritual described for the first day of the first month in [Ezekiel 45:18-19](/ezekiel/45-18-19 "Ezekiel 45:18-19 - Sanctuary Purification Rituals"), indicating a perpetual need to address defilement, even that which arises from unintentional human error, to maintain the absolute holiness of God's dwelling place. The recurring nature of these rituals highlights the pervasive impact of human imperfection on sacred space.

* **Historical & Cultural Context:** Ezekiel prophesied during the Babylonian exile (6th century BCE), a period of profound national trauma, spiritual introspection, and a deep sense of loss regarding the destroyed Jerusalem temple. The elaborate vision of a new temple offered the exiled Israelites immense hope and a renewed understanding of God's enduring presence and future restoration. The detailed purity laws presented in Ezekiel reflect a significant continuity with earlier Mosaic legislation (e.g., [Leviticus](/leviticus "Leviticus - Laws of Holiness and Sacrifice")), yet they are presented in a heightened, idealized form, emphasizing an even greater standard of holiness. The meticulousness of these rituals underscores the Israelite understanding of God's absolute holiness and the imperative of maintaining a pristine environment for His presence, particularly in stark contrast to the defilement of the previous temple that led directly to the exile. The concept of unintentional sin was well-established in Israelite law, distinguishing it from deliberate rebellion and providing a means of atonement, thereby underscoring God's mercy and provision for human frailty.

* **Key Themes:** Ezekiel 45:20 contributes significantly to several overarching themes within the book and broader biblical theology. The primary theme is **Sanctuary Purification**, emphasizing the absolute necessity of holiness for God's dwelling place and the ongoing rituals required to maintain it. This reflects God's demand for purity in all aspects of worship and life, a concept deeply rooted in the Mosaic Law as seen in [Leviticus 16](/leviticus/16 "Leviticus 16 - The Day of Atonement"). Another crucial theme is **Atonement for Unintentional Sin**, as the verse specifically addresses those who "erreth" (sin unintentionally) and "simple" (those who act out of ignorance or naivety). This demonstrates God's gracious provision for human weakness and sins committed without deliberate rebellion, distinguishing them from high-handed transgressions (compare [Numbers 15:27-31](/numbers/15-27-31 "Numbers 15:27-31 - Unintentional vs. Presumptuous Sins")). The **Divine Order and Ritual** theme is evident in the precise instructions, underscoring the orderly and specific nature of God's requirements for worship, ensuring His presence is maintained through proper observance. Finally, the purpose of these rituals—to "reconcile the house"—highlights the theme of **Reconciliation and Holiness**, signifying the act of purifying the sanctuary to remove defilement and restore its sacred state, making it perpetually fit for God's holy presence among His people.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **erreth (Hebrew, _shâgâh'_):** From H7686, this primitive root means "to stray (causatively, mislead), usually (figuratively) to mistake, especially (morally) to transgress." It specifically denotes errors or sins committed through inadvertence, ignorance, or unintentional wandering from the path, rather than deliberate defiance. This distinction is crucial in Israelite law, as different provisions were made for unintentional versus presumptuous sins, highlighting God's nuanced understanding of human culpability.
* **simple (Hebrew, _pᵉthîy'_):** From H6612, this word describes someone who is "silly (i.e. seducible); foolish, simple(-icity, one)." In this context, it refers to a person whose sin arises from a lack of discernment, naivety, or ignorance, rather than malicious intent or conscious rebellion. Such individuals are easily led astray or commit errors due to their undeveloped understanding or lack of awareness, underscoring the need for divine provision even for sins of ignorance.
* **reconcile (Hebrew, _kâphar'_):** From H3722, this primitive root signifies "to cover (specifically with bitumen); figuratively, to expiate or condone, to placate or cancel." It is the root of the word "Yom Kippur" (Day of Atonement) and carries the profound meaning of making atonement, purging, or purifying. In Ezekiel 45:20, it refers to the ritual act of cleansing and purifying the sanctuary, removing its defilement to restore its sacred state and make it acceptable for God's holy presence. This action restores the relationship between the holy God and His dwelling place, which has been defiled by human sin.

#### Verse Breakdown
* **"And so thou shalt do the seventh [day] of the month":** This clause establishes the precise timing for the purification ritual. While the first day of the first month was for a general, foundational sanctuary purification, the seventh day of *every* month indicates a recurring, regular need for cleansing. This highlights the continuous accumulation of defilement from human presence and activity, necessitating ongoing ritual maintenance of holiness. The phrase "thou shalt do" (H6213, _ʻâsâh'_) emphasizes the mandatory and divinely prescribed nature of this action for the prince.
* **"for every one that erreth, and for [him that is] simple":** This specifies the beneficiaries or, more accurately, the *reason* for the atonement. It targets sins committed unintentionally ("erreth," H7686, _shâgâh'_) or out of ignorance/naivety ("simple," H6612, _pᵉthîy'_). This demonstrates God's gracious provision for human imperfection, acknowledging that not all transgressions are deliberate acts of rebellion. Nevertheless, all sin, regardless of intent, defiles the sacred space and requires a means of atonement to maintain the sanctity of God's presence.
* **"so shall ye reconcile the house":** This final clause states the ultimate purpose and desired outcome of the ritual. The act of "reconciling" (H3722, _kâphar'_) the "house" (H1004, _bayith'_), referring to the temple sanctuary, means to purify it, make atonement for it, or cleanse it from defilement. The ultimate goal is to ensure the ongoing holiness and fitness of God's dwelling place, allowing His glorious presence to remain among His people without hindrance. This reconciliation is a restoration of the sanctuary's pure state.

#### Literary Devices
The passage employs several potent literary devices to convey its profound message. **Prescriptive Language** is dominant throughout Ezekiel 40-48, with meticulously detailed instructions and commands for the temple's construction, rituals, and administration. This precise, almost architectural, language underscores the divine authority behind the vision and the absolute necessity of adherence to God's holy standards. **Symbolism** is also profoundly present; the temple itself is a powerful symbol of God's presence and holiness among His people, and the purification rituals are symbolic acts that ritually cleanse the sacred space from the defilement of sin. The repeated emphasis on cleansing and atonement for unintentional sin also serves as a form of **Repetition** or **Emphasis**, reinforcing the critical importance of purity for maintaining the divine-human relationship and the sanctity of the dwelling place of God. Furthermore, the contrast between the first-day and seventh-day purification rituals creates a sense of **Progression** or **Continuity**, highlighting that holiness is not a static state but a dynamic, ongoing process requiring constant vigilance and divine provision.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 45:20 profoundly illustrates God's unwavering demand for holiness, particularly where His presence dwells. The recurring need for sanctuary purification, even for unintentional sins, highlights the pervasive nature of human sinfulness and its defiling effect on sacred space. This vision, given during the exile, served as a divine promise of future restoration and a renewed covenant relationship, emphasizing that a holy God requires a holy people and a holy dwelling. The provision for unintentional sins reveals God's mercy and His desire to maintain fellowship with His people, even in their weakness, by providing a means of atonement. It points to the foundational biblical truth that sin, in all its forms, necessitates a covering or purging to restore purity and relationship. This passage underscores that human imperfection constantly threatens divine presence, necessitating a divinely ordained means of reconciliation.

* [Leviticus 4:2](/leviticus/4-2 "Leviticus 4:2 - Law for Unintentional Sins") - This passage outlines the specific offerings required for unintentional sins committed by various members of the community, paralleling the concept of "erreth" in Ezekiel.
* [Leviticus 16:16](/leviticus/16-16 "Leviticus 16:16 - Atonement for the Sanctuary") - This verse describes the atonement made for the Tabernacle on the Day of Atonement due to the uncleanness of the Israelites, directly connecting to Ezekiel's concept of "reconciling the house."
* [Psalm 19:12](/psalm/19-12 "Psalm 19:12 - Hidden Faults") - This verse speaks of "hidden faults," acknowledging that humans can err unknowingly, underscoring the need for divine cleansing even for sins of which one is unaware.

### REFLECTION AND APPLICATION
Ezekiel 45:20, though set in a visionary temple context, offers profound spiritual lessons for believers today. It reminds us that God's standard of holiness is absolute and that even our unintentional shortcomings or "simple" errors can hinder our fellowship with Him. This verse cultivates a posture of humility, prompting us to acknowledge that we are prone to sin, even without conscious malice, and that we constantly need divine grace and cleansing. It encourages a deeper awareness of our spiritual state and a reliance on God's provision for purification. While we no longer offer animal sacrifices in a physical temple, the principle of seeking reconciliation and purity remains vitally important for those who are now the temple of the Holy Spirit. It calls us to regularly examine our hearts, confess our known and unknown sins, and continually draw near to the source of all cleansing, Jesus Christ. This passage fosters a longing for greater conformity to Christ's holiness, recognizing that our lives, as temples of the Holy Spirit, must be continually purified and dedicated to God, reflecting His perfect character in an imperfect world.

#### Questions for Reflection
* **How does the concept of "unintentional sin" in Ezekiel 45:20 challenge my understanding of sin and my own spiritual accountability?**
* **In what ways might I be "simple" or "erring" unknowingly in my daily life, and how can I cultivate a greater awareness of my need for God's grace?**
* **What does the continuous need for sanctuary purification in this verse teach me about the ongoing process of sanctification in my own life?**
* **How does understanding God's provision for unintentional sin deepen my appreciation for His mercy and the complete work of Christ?**

### FAQ
**Why is the "seventh day of the month" specified for this purification ritual?**

Answer: The specification of the "seventh day of the month" (H7651, _shebaʻ_ for seventh; H2320, _chôdesh_ for month) in Ezekiel 45:20 indicates a regular, recurring purification ritual, distinct from the initial, more comprehensive cleansing on the first day of the first month (as mentioned in [Ezekiel 45:18](/ezekiel/45-18 "Ezekiel 45:18 - First Day Purification")). This recurring ritual underscores the continuous defilement that could accumulate from human presence and activity, even from unintentional sins. The number seven often signifies completeness or perfection in biblical numerology, suggesting that this monthly purification was essential for maintaining the sanctuary's perfect state of holiness throughout the year, ensuring it remained perpetually fit for God's dwelling. It highlights the meticulous and ongoing nature of purity required in God's presence, reflecting the constant need for atonement in a fallen world.

**What is the theological distinction between "erreth" and "simple" in this verse, and why are both addressed?**

Answer: The terms "erreth" (H7686, _shâgâh'_) and "simple" (H6612, _pᵉthîy'_) both refer to types of unintentional sin, but with slightly different nuances. "Erreth" typically denotes a sin committed by mistake, inadvertence, or straying from the right path without deliberate intent. It implies an error due to a momentary lapse or oversight, where one deviates from the correct course of action. "Simple," on the other hand, refers to someone who is naive, foolish, or easily misled, whose sin might stem from ignorance, lack of discernment, or an undeveloped understanding rather than a specific error in action. Such individuals are susceptible to being led astray or committing errors due to their undeveloped understanding or lack of awareness. Both are addressed because they represent different facets of human imperfection and the various ways in which individuals can unknowingly defile sacred space or violate God's standards. God's provision for both categories demonstrates His comprehensive mercy, acknowledging that sin can arise from various forms of human frailty, not just willful rebellion, and that all sin, regardless of intent, requires atonement to maintain holiness.

**How does this verse's emphasis on purifying the "house" relate to the broader biblical understanding of atonement?**

Answer: Ezekiel 45:20's instruction to "reconcile the house" (H3722, _kâphar'_ for reconcile; H1004, _bayith_ for house) is deeply connected to the broader biblical understanding of atonement. The Hebrew word _kâphar_ is the root of "Yom Kippur," the Day of Atonement, and fundamentally means "to cover," "to purge," or "to make propitiation." In this context, it signifies the ritual act of cleansing the temple from defilement caused by the sins of the people, making it pure and acceptable for God's presence. This concept is foundational to the Old Testament sacrificial system, where blood sacrifices were offered to atone for sins and cleanse impurities, thereby restoring a right relationship between God and His people (e.g., [Leviticus 17:11](/leviticus/17-11 "Leviticus 17:11 - Life in the Blood")). The need to purify the physical "house" foreshadows the ultimate spiritual purification of God's people and the world, accomplished through the perfect sacrifice of Christ, who truly "reconciles" humanity to God. It highlights that sin creates a barrier that only a divine act of covering and cleansing can remove.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 45:20, with its meticulous focus on purifying the visionary temple from unintentional sin to "reconcile the house," finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. The earthly temple, even in its idealized form, could only be reconciled through repeated rituals and animal sacrifices, which merely covered sin and had to be continually performed. This highlighted the persistent defilement caused by human sin and the inherent limitations of the Old Covenant system. However, Jesus, as the true and ultimate [Lamb of God, who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), offered Himself as the perfect, once-for-all sacrifice, not only for intentional sins but also for the "unintentional" or "simple" errors that continually plague humanity. The author of [Hebrews](/hebrews "Hebrews - Jesus, Our Great High Priest") powerfully argues that Christ entered the true, heavenly sanctuary, not with the blood of goats and calves, but with His own blood, thereby securing an [eternal redemption](/hebrews/9-12 "Hebrews 9:12 - Eternal Redemption Through Christ's Blood"). His atoning work on the cross perfectly "reconciled" not just a physical house, but all of creation and humanity to God, cleansing us from every sin and impurity (compare [Colossians 1:20](/colossians/1-20 "Colossians 1:20 - Reconciliation Through Christ")). Through faith in Him, believers become living temples of the Holy Spirit, indwelt by God Himself, and are continually purified by His grace, no longer requiring monthly rituals but resting in the complete and sufficient work of our [Great High Priest](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest"), who ever lives to intercede for us.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 19:12

Who can understand [his] errors? cleanse thou me from secret [faults].

Ezekiel 45:18

Thus saith the Lord GOD; In the first [month], in the first [day] of the month, thou shalt take a young bullock without blemish, and cleanse the sanctuary:

Leviticus 16:20

¶ And when he hath made an end of reconciling the holy [place], and the tabernacle of the congregation, and the altar, he shall bring the live goat:

Ezekiel 45:15

And one lamb out of the flock, out of two hundred, out of the fat pastures of Israel; for a meat offering, and for a burnt offering, and for peace offerings, to make reconciliation for them, saith the Lord GOD.

Leviticus 4:27

¶ And if any one of the common people sin through ignorance, while he doeth [somewhat against] any of the commandments of the LORD [concerning things] which ought not to be done, and be guilty;

Leviticus 4:35

And he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peace offerings; and the priest shall burn them upon the altar, according to the offerings made by fire unto the LORD: and the priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him.

Romans 16:18

For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.