Ezekiel 45:23
And seven days of the feast he shall prepare a burnt offering to the LORD, seven bullocks and seven rams without blemish daily the seven days; and a kid of the goats daily for a sin offering.
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EXPOSITORY (ENGLISH BIBLE)
45:1-25 In the period here foretold, the worship and the ministers of God will be provided for; the princes will rule with justice, as holding their power under Christ; the people will live in peace, ease, and godliness. These things seem to be represented in language taken from the customs of the times in which the prophet wrote. Christ is our Passover that is sacrificed for us: we celebrate the memorial of that sacrifice, and feast upon it, triumphing in our deliverance out of the Egyptian slavery of sin, and our preservation from the destroying sword of Divine justice, in the Lord's supper, which is our passover feast; as the whole Christian life is, and must be, the feast of the unleavened bread of sincerity and truth.Comparing this with the daily sacrifices of the Paschal week Numbers 28:19-24, and those of the daily sacrifices of the week of the Feast of tabernacles (see Numbers 29:12...), it will be seen that here the covenant number seven is preserved throughout to indicate a perfect, in lieu of an imperfect, covenant with God.21. As a new solemnity, the feast of consecration is to prepare for the passover; so the passover itself is to have different sacrifices from those of the Mosaic law. Instead of one ram and seven lambs for the daily burnt offering, there are to be seven bullocks and seven rams. So also whereas the feast of tabernacles had its own offerings, which diminished as the days of the feast advanced, here the same are appointed as on the passover. Thus it is implied that the letter of the law is to give place to its spirit, those outward rites of Judaism having no intrinsic efficacy, but symbolizing the spiritual truths of Messiah's kingdom, as for instance the perfect holiness which is to characterize it. Compare 1Co 5:7, 8, as to our spiritual "passover," wherein, at the Lord's supper, we feed on Christ by faith, accompanied with "the unleavened bread of sincerity and truth." Literal ordinances, though not slavishly bound to the letter of the law, will set forth the catholic and eternal verities of Messiah's kingdom. After the first day’s offering, Ezekiel 45:22, or else after the fifteenth day was over, though first more likely. The prince at his own charge is to get ready day by day seven bullocks, seven rams, perfect without blemish, as the law required, and one kid each day of the seven; in all forty-nine bullocks, as many rams, and seven kids of the goats. These the priests were to offer to make atonement for the prince and his people. And seven days of the feast he shall prepare a burnt offering to the Lord,.... Which is as follows:

seven bullocks and seven rams without blemish daily the seven days; that is, a bullock and a ram for each day:

and a kid of the goats daily for a sin offering; all which were typical of Christ, signified by the "bullock", for his labour and patience; by the "ram", for his strength; and by the kid of the goats, for his likeness of sinful flesh, and having the sins of his people reckoned to him; which made him of ill savour to the justice and holiness of God, and for which he fell a sacrifice. This is also different from the law of Moses, which required two young bullocks, one ram, and seven lambs, Numbers 28:19 and therefore Jarchi confesses he knew not how to make this Scripture stand, or establish the sense of it.

And seven days of the feast he shall prepare a burnt offering to the LORD, seven bullocks and seven rams without blemish daily the seven days; and a kid of the goats daily for a sin offering.
EXEGETICAL (ORIGINAL LANGUAGES)
23. kid of the goats] a he goat. For prepare, provide, so Ezekiel 45:24.Verses 23, 24. - The deviations of Ezekiel's Torah from that of Moses in regard to the offerings to be made during the seven days of the feast are also unmistakable (see Numbers 28:19-22).

(1) While the Pentateuchal code demanded, as a daily burnt offering, two bullocks, one ram, and seven yearling lambs, this of Ezekiel prescribes seven bullocks and seven rams.

(2) While that enjoined, as a meat offering, three-tenths of an ephah of flour mixed with oil for each bullock, two-tenths for a ram, and one-tenth for each lamb, this asks an ephah of flour with a hin of oil for each bullock and each ram.

(3) The sin offering in the new Torah should be the same as in the old, a he-goat daily. The Altar of Burnt-Offering in the holy place (see Plate III n). "The abrupt style of writing is still continued." The altar wood for the altar was of wood three cubits high; its length, i.e., the expanse of the wall from one corner to the other, was two cubits; the breadth (thickness), which is not expressly mentioned, was the same, because the square form is presupposed from the shape of this altar in the tabernacle and Solomon's temple. Under the term מקצעותיו, its corner-pieces, the horns projecting at the corners, or the horn-shaped points, are probably included, as the simple mention of the corners appears superfluous, and the horns, which were symbolically significant features in the altar, would certainly not have been wanting. There is something strange in the occurrence of וארכוּ before and along with קירות, as the length is already included in the walls, and it would not be appropriately said of the length that it was of wood. ארכוּ is therefore certainly a copyist's error for אדנוּ, ἡ βάσις αὐτοῦ (lxx), its stand or pedestal. The angel describes this altar as the "table which stands before Jehovah" - in perfect harmony with the epithet already applied to the sacrifices in the Pentateuch, the "bread (לחם) of God," though not "because the altar table was intended to combine the old table of shewbread and the altar of incense" (Bttcher). The table of shewbread is not mentioned any more than the candlestick and other portions of the temple furniture. - The altar of burnt-offering stood before Jehovah, i.e., before the entrance into the holy of holies. This leads in Ezekiel 41:23. to the notice of the doors of the sanctuary, the character of which is also described as simply openings (פּתח), since the doorway had been mentioned before. delet דּלת signifies a moveable door, and the plural דּלתות, doors, whether they consist of one leaf or two, i.e., whether they are single or folding doors. Here the דּלתות in Ezekiel 41:23 and Ezekiel 41:24 (לדלתות) are folding doors; on the other hand, the first דּלתות in Ezekiel 41:24 and דּלת ibid. are used for the wings of the door, and מוּסבּות for the swinging portions (leaves) of the separate wings. The meaning is this: the holy place (היכל) and the holy of holies (הקּדשׁ) had two folding doors (i.e., each of these rooms had one). These doors had two wings, and each of these wings, in the one door and in the other, had two reversible door-leaves, so that when going in and out there was no necessity to throw open on every occasion the whole of the wing, which was at least three or four cubits broad. There is no foundation for the objection raised by Kliefoth to the interpretation of להיכל ולקּדשׁ as signifying the holy place and the holy of holies; since he cannot deny that the two words are so used, היכל in 1 Kings 6:5, 1 Kings 6:17, 1 Kings 6:31, 1 Kings 6:33, and קדשׁ in Leviticus 16:2-3, etc. And the artificial explanation, "to the temple space, and indeed to the holy place," not only passes without notice the agreement between our verses and 1 Kings 6:31-34, but gains nothing further than a side door, which does violence to the dignity of the sanctuary, a passage from the side chambers into the holy place, with which Bttcher has presented Solomon's temple. - These doors were ornamented, like the walls, with figures of cherubim and palms. - Other remarks are added in vv. 25b and 26 concerning the porch in front of the holy place. The first is, that on the front of the porch outside there was עב אץ. The only other passage in which the word עב occurs in a similar connection is 1 Kings 7:6, where it refers to wood-work in front of the Ulam of Solomon's porch of pillars; and it cannot be determined whether it signifies threshold, or moulding, or threshold-mouldings. On the shoulders, i.e., on the right and left side walls of the front porch, there were closed windows and figures of palms. The cherubim were omitted here. - The last words of Ezekiel 41:26 are very obscure. וצלעות הבּ may be taken in connection with the preceding clause, "and on the side-rooms of the temple," as there is no necessity to repeat the preposition in the case of closely continuous clauses (vid., Ewald, 351a); and the side-rooms not only must have had windows, but might also be ornamented with figures of palms. But if the words be taken in this sense, the עבּים must also signify something which presented, like the walls of the porch and of the side chambers, a considerable extent of surface capable of receiving a similar decoration; although nothing definite has hitherto been ascertained with regard to the meaning of the word, and our rendering "beams" makes no pretension to correctness.
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