26<\/strong>. The ceremonial of consecrating the altar lasts seven days. On to “purge” cf. Eze 43:20<\/em><\/span>.<\/p>\n consecrate themselves<\/em> ] consecrate it<\/strong>, i.e. the altar, lit. fill its hand (or, hands). The phrase is properly said of the priests, to install; here of the altar, to inaugurate it. Originally the expression had probably a literal meaning, to put the things to be offered into the hands of the priests (Lev 8:25<\/span> seq<\/em>.), but later it came to be used generally in the sense of initiate, consecrate (Exo 28:41<\/span>; Exo 29:9<\/span>; Exo 29:29<\/span>; Exo 29:33<\/span>; Exo 29:35<\/span>; Lev 7:37<\/span>; Num 3:3<\/span>; Jdg 17:5<\/span>; Jdg 17:12<\/span>), cf. Exo 32:29<\/span>. Wellh. Hist<\/em>. p. 152, argues that the priest’s hand was originally “filled” with money (Judges 17<\/span>). The phrase “fill the hand” of one appears also in the general meaning “to invest with office” in Assyrian; Fd. Del. Heb. Lang<\/em>. p. 20, Prolegomena<\/em>, p. 48.<\/p>\n In all the above passage it is the altar not the priests that is consecrated. The consecration of the altar appears to carry with it that of the whole sanctuary. The altar needs atonement not because it is a work of human hands, but because it belongs to the things of the world. The sin of the world has defiled all things, penetrating even to the precincts of that where Jehovah abides as he is in himself (Heb 9:23<\/span>). The passage can scarcely be compared with Exodus 29<\/span> and Leviticus 8<\/span> because there the ceremonies refer to the consecration of the priests chiefly and little to the altar. Cf. Exo 29:36<\/span>; Lev 8:11<\/span>; Lev 8:15<\/span>; Lev 8:33<\/span>. In these passages the altar is said to have been anointed with oil, a ceremony wanting in Ezek.; the sin-offering was a young bullock each<\/em> day and the burnt offering simply a ram each day.<\/p>\n They, <\/B>the priests in course, <\/P> shall purge the altar:<\/B> the same with what is said of the priests; they and the altar were thus consecrated and dedicated unto God, to be his in peculiar manner. <\/P> <\/p>\n 26. Seven days<\/B>referring tothe original directions of Moses for seven days’ purificationservices of the altar (Ex 29:37<\/span>).<\/P> consecratethemselves<\/B>literally, “fill their hands,” namely,with offerings; referring to the mode of consecrating a priest(Exo 29:24<\/span>; Exo 29:35<\/span>).<\/P><\/p>\n Seven days shall they purge the altar, and purify it<\/strong>,…. Which denotes the perfect purity and sanctification of it; which how to be applied to Christ, [See comments on Eze 43:20]<\/span>;<\/p>\n and they shall consecrate themselves<\/strong>: the priests shall consecrate themselves, or devote themselves to the service of the altar; so Gospel ministers to the ministry of a crucified Christ: or they themselves should consecrate the altar by the above rites: or rather it may be literally rendered,<\/p>\n and they shall fill its hands<\/strong>, or “their own hands” b; that is, either they shall fill the sides of the altar with sacrifices, as much as it could hold; or the hands of the priests with parts of the sacrifice, or with gifts, as a token of their being inaugurated into, and invested with, the priestly office: so Gospel ministers should have their hands full of, or be filled with, the gifts and graces of the Spirit, and with the knowledge of Christ, his person, offices, grace, righteousness, and sacrifice, that they may minister unto others.<\/p>\n b There is a double reading of the words; the Cetib or textual reading is , “its hand”; the Keri or marginal reading is<\/p>\n , “their own hands”.<\/p>\n (26) Shall consecrate themselves.<\/strong>Our version has here followed the Masoretic emendation of the text; the literal translation of the text itself is, shall fill its hand,<\/em> referring to the altar. To fill the hand is a synonym for consecration, commonly applied to the priests, who were consecrated by placing in their hands the gifts they were to offer to God. Here it is better to keep to the text as it stands, filling the hand of the altar being a strong figurative expression to denote that it shall always be supplied with sacrificial gifts. Nothing is said throughout the passage of the consecration of the priests, the whole family of Aaron having been consecrated once for all by the ceremonies of Leviticus 8<\/span>.<\/p>\n Eze 43:26 Seven days shall they purge the altar and purify it; and they shall consecrate themselves.<\/p>\n Ver. 26. They shall purge.<\/strong> ] Thou and they together. We must also sanctify the Lord God in our hearts. 1Pe 3:15 <\/p>\n purge = atone for. <\/p>\n consecrate. See note on Exo 29:41, Lev 9:17. <\/p>\n themselves = it. <\/p>\n they shall: Lev 8:34 <\/p>\n consecrate themselves: Heb. fill their hands, Exo 29:24, Exo 32:29, *marg. <\/p>\n Reciprocal: Exo 28:41 – and consecrate them Exo 29:30 – seven days Lev 9:1 – the eighth day Eze 43:20 – thus shalt Eze 43:22 – and they Eze 45:18 – and cleanse Mal 3:4 – the offering<\/p>\n Eze 43:26. Seven is a symbol of completeness and it or a multiple of it is very prominent throughout the Bible The altar was to be purified first, then the people were required to prepare themselves by being sincerely consecrated.<\/p>\n Seven days shall they purge the altar and purify it; and they shall consecrate themselves. 26. The ceremonial of consecrating the altar lasts seven days. On to “purge” cf. Eze 43:20. consecrate themselves ] consecrate it, i.e. the altar, lit. fill its hand (or, hands). The phrase is properly said of the priests, to install; … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 43:26”<\/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-21609","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21609","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=21609"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21609\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21609"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21609"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21609"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/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","protected":false},"excerpt":{"rendered":"