Ezekiel 43:23

Eze 43:23 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.

Ver. 23. Thou shalt offer.] See on Eze 43:19.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

(23) Hast made an end of cleansing it.—Not an end of the entire service of consecration, but of the sin offering for the day, for Eze_43:25 says distinctly that both a sin offering and a burnt offering were to be offered on each day of the seven. The reason that the burnt offering is not mentioned on the first day is, that the sin offering being changed on the second day, the prophet first describes that for both days, and then goes to the other, which remained the same throughout. Here the burnt offering is a bullock and a ram; in Exodus 29 two rams.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

23. The burnt-offering, following the sin-offering, was a young bullock and a ram.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

When thou hast made an end of cleansing it,.... The altar, by the sacrifices of the bullock and the kid, on the first and second days; then, on the third day,

thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish; all these sacrifices point at the one sacrifice of Christ; which was pure and perfect, and once offered up for the sins of many, and needs no reiteration; only the doctrine of it is to be frequently inculcated in the ministry of the word and ordinances.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

There was, on each of the seven days, a burnt-offering of a bullock and a ram, preceded by a “sin-offereng of a bullock” on the first day, and of a “kid of the goats” on the other days.

Eze 43:24

Salt is here added to the “burnt-offering” to express still more the idea of purification. In the second temple no sacrifice was complete without the use of salt, and the rabbis assert that there was a great heap of salt close to the altar, always ready for use, and that the inclined plane to the altar was kept covered with salt. Compare Mar 9:49.

Eze 43:26

Consecrate themselves - literally, as in the margin. Lev 8:27. The priests are already consecrated, but the memory of their consecration was thus kept up at the dedication of the altar.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Made an end of the first and second days’ sacrifices, and cleansing the altar.

Thou shalt offer on the third day, and so on, through seven days.

A ram: a kid, Eze 43:22, now a ram; both, or either, as God appoints; there was no inherent excellency in either one or other to commend them to God, but a male and without blemish it must be.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 23, 24 The presentation of a burnt offering unto the Lord was the next item in the ritual that should be observed. The material composing it should consist of a young bullock without blemish, as in the ordinary sacrificial cede, (Lev_1:3, Lev_1:4, Lev_1:5) and a ram out of the flock without blemish, as in the consecration of the priests (Exo_29:18) and of the altar. (Lev_8:18) The persons presenting it should be the prophet, thou, and the priests, they, as his representatives. The mode of offering should be by burning, the distinctive act in a burnt offering, as that of a sin offering was sprinkling, and that of a peace offering the sacrificial meal, and by casting salt upon the carcass, a feature in every meat offering, (Lev_2:13) and here added probably to intensify the idea of purification. "In the corrosive and antiseptic property of salt there is hidden something of the purifying and consuming nature of fire; hence the Redeemer, in Mar_9:49, combines the salting of the sacrifice with the purifying fire of self- denial" (Kurtz, "Sacrificial Worship of the Old Testament," The significance of it should be an expression of complete self-surrender unto Jehovah, as the necessary outcome of the antecedent act of expiation. The time of its presentation should be immediately after the cleansing of the altar on the second day, and presumably also on the succeeding days. Whether the burnt offering was, as Keil maintains, or was not, as Kliefoth contends, offered also on the first day is difficult to decide, though the former opinion has, perhaps, most in its favor. The Mosaic ritual always enjoined a burnt offering to be offered as a sequel to the sin offering; (comp. Exo_29:14, Exo_29:18, with Lev_8:14, Lev_8:18; and see Kurtz, "Sacrificial Worship of the Old Testament," and, in accordance with this, vers. 23 and 24 naturally follow on vers. 19-21, ver. 22 being interposed because of the variation in the sin offering for the second day.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Shalt offer - On the third day, and so on, through seven days.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

the purification [Heb. מֵחַטֵא,] from purifying.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.