15<\/strong>. So the altar<\/em> ] And<\/strong> the altar, lit. the hearth of God (Isa 29:1<\/span>). The word here is spelled harel (mount of God?), and in the next clause ariel (hearth of God). LXX. spells both alike, and probably they do not differ. The form ariel is also Moabite (Mesha inscr. l. 12, 17). From the second ledge up to the altar-hearth or platform was a distance of four cubits, and from the altar area rose four horns, one at each corner. LXX. for “four” reads “a cubit” as the height of the horns.<\/p>\n The altar … the altar – <\/B>See the margin. The two words may denote, the first a square block (N) placed upon the upper settle, the second a slab (O), the thickness of which is not given, from which rose four horns Exo 27:2<\/span>; and to which it seems probable that the victims of sacrifice were at times bound. Psa 118:27<\/span>. Why the names Harel and Ariel were used must be conjectural. Mount of God may have been a title naturally given to the place of sacrifice as elsewhere to the place of worship Eze 40:2<\/span>; Lion of God was a term used for the Holy City itself Isa 29:1<\/span>.<\/P> <\/p>\n Verse 15<\/span>. So the altar<\/B><\/I>] haharel<\/I>, “the mount of God.”<\/P> <\/P> And from the altar<\/B><\/I>] umihaariel<\/I>, “and from the lion of God.” Perhaps the first was a name given to the altar<\/I> when elevated<\/I> to the honour of God, and on which the victims were offered to him, and the second, the lion of God<\/I>, may mean the hearth<\/I>, which might have been thus called, because it devoured<\/I> and consumed the burnt-offerings, as a lion does his prey. See on Isa 29:1<\/span>.<\/P><\/p>\n The altar:<\/B> this upper part is now called the altar, though sometimes this name is given to the whole, as Eze 43:13<\/span>. <\/P> Four cubits<\/B> in height, for it was of much greater wideness, as in the next verse. <\/P> From the altar; <\/B>from the top of the altar, at each corner shall be a horn, four in all. <\/P> <\/p>\n 15. altar<\/B>Hebrew, Harel,<\/I>that is, “mount of God”; denoting the high security to beimparted by it to the restored Israel. It was a high place, but ahigh place of God,<\/I> not of idols. <\/P> from the altar<\/B>literally,”the lion of God,” Ariel<\/I> (in Isa29:1<\/span>, “Ariel” is applied to Jerusalem). MENOCHIUSsupposes that on it four animals were carved; the lion perhaps wasthe uppermost, whence the horns were made to issue. GESENIUSregards the two words as expressing the “hearth” orfireplace of the altar.<\/P><\/p>\n So the altar shall be four cubits<\/strong>,…. That is, from the greater settle; so that in the whole it was ten cubits high, the same with Solomon’s, 2Ch 4:1<\/span> some make this to be eleven cubits high, one higher than Solomon’s; it is here called “Harel”, the mountain of God, because it looked like a mountain in the court, for its size: it was on a mountain our Lord was offered up a sacrifice for the sins of his people; and which was far superior to all other sacrifices, and for more persons than those sacrifices offered up on the altar of burnt offerings.<\/p>\n And from the altar and upward shall be four horns<\/strong>; or, “from Ariel” x; which was the focus or hearth where the wood was laid, and the fire kindled, called “Ariel”; which some render the lion of God, because, as the Jewish Rabbins y say, the fire of the altar lay upon it in the form of a lion; or rather, because like a lion it devoured the sacrifices: this name of the altar agrees well with Christ, the Lion of the tribe of Judah; who was strong to bear the sins of men, and the wrath of God for them, whereby they are no more; though it rather signifies the fire of God, which consumed the sacrifice, and denoted the wrath of God on Christ, and also the divine acceptance of his sacrifice: now from hence and upwards were four horns at the four corners of the altar; which denote the strength of Christ, to save all that come unto God by him, and his being a refuge to them that by faith lay hold upon him; and that he is accessible to persons that come from all parts, from the four corners of the earth.<\/p>\n x “ab Hareil”, Starckius. y Misn. Middot, c. 4. sect. 7.<\/p>\n Eze 43:15<\/span><\/em><\/strong>. <\/strong>So the altar, <\/em><\/strong>&c.<\/strong> And the fire-grate, <\/em>or hearth, shall be four cubits, and from the fire-place and upwards, <\/em>&c. and so Eze 43:16<\/span>. Houbigant, instead of altar, <\/em>reads the higher part, <\/em>and instead of settle, <\/em>Eze 43:14<\/span>, &c. he reads border.<\/em> <\/p>\n Eze 43:15 So the altar [shall be] four cubits; and from the altar and upward [shall be] four horns.<\/p>\n Ver. 15. So the altar.<\/strong> ] Heb., Hareel, the hill of God, or the only place of sacrifices. <\/p>\n <\/p>\n And from the altar.<\/strong> ] Ariel, the lion of God; so called because the fire of this altar devoured the sacrifices, as a lion doth the prey. See Isa 29:16<\/span> .<\/p>\n the altar = the hearth. Hebrew. ha harel = the mount of El. Not the same word as in Eze 43:13. <\/p>\n the altar: Heb. Harel, that is, the mountain of God, Probably so called in opposition to the idolatrous high places. <\/p>\n the altar: Heb. Ariel, that is, the lion of God, Rather, “the hearth of God,” from the Arabic irat or iryat a hearth, and ail God. Isa 29:1, Isa 29:2, Isa 29:7 <\/p>\n four horns: Exo 27:2, Lev 9:9, 1Ki 2:28, Psa 118:27 <\/p>\n Reciprocal: Eze 43:14 – the lower settle Eze 43:20 – take<\/p>\n Eze 43:15. After the top ledge the altar extended 6 feet higher, and on the four corners of the altar there were horns, one on each corner.<\/p>\n The third tier, which formed the altar hearth, the very top of the altar, was also four cubits (6 feet 8 inches) high. Four horns stood on the top of the altar, one at each corner undoubtedly, symbolizing strength. This tier, the hearth, was 12 cubits (20 feet) wide on each side.<\/p>\n So the altar [shall be] four cubits; and from the altar and upward [shall be] four horns. 15. So the altar ] And the altar, lit. the hearth of God (Isa 29:1). The word here is spelled harel (mount of God?), and in the next clause ariel (hearth of God). LXX. spells both alike, and … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 43:15”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21598","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21598","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21598"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21598\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21598"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21598"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21598"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"