Ezechiel 43:13
And these are the measures of the altar by the truest cubit, which is a cubit and a handbreadth: the bottom thereof was a cubit, and the breadth a cubit: and the border thereof unto its edge, and round about, one handbreadth: and this was the trench of the altar.
Open Ezechiel 43:13 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Istæ autem mensuræ altaris in cubito verissimo, qui habebat cubitum et palmum : in sinu ejus erat cubitus, et cubitus in latitudine : et definitio ejus usque ad labium ejus, et in circuitu palmus unus : hæc quoque erat fossa altaris.
- Septuagint (Swete)
- Καὶ ταῦτα τὰ μέτρα τοῦ θυσιαστηρίου ἐν πήχει τοῦ πήχεος καὶ παλαιστῆς· κόλπωμα βάθους ἐπὶ πῆχυν, καὶ πῆχυς τὸ εὖρος, καὶ γεῖσος ἐπὶ τὸ χεῖλος αὐτοῦ κυκλόθεν σπιθαμῆς. καὶ τοῦτο τὸ ὕψος τοῦ θυσιαστηρίου·
- Hebrew (WLC)
- וְאֵ֨לֶּה מִדּ֤וֹת הַמִּזְבֵּ֨חַ֙ בָּֽאַמּ֔וֹת אַמָּ֥ה אַמָּ֖ה וָטֹ֑פַח וְחֵ֨יק הָאַמָּ֜ה וְאַמָּה רֹ֗חַב וּגְבוּלָ֨הּ אֶל שְׂפָתָ֤הּ סָבִיב֙ זֶ֣רֶת הָאֶחָ֔ד וְזֶ֖ה גַּ֥ב הַמִּזְבֵּֽחַ
Haydock's commentary
By. Hebrew, "by cubits." This cubit is a common cubit, &c. The Babylonian, (Haydock) or sacred one, was a palm longer. (Worthington) (Chap. xl. 5.)
Breadth. It was the same as the depth, being designed to convey the blood by a conduit to the torrent Cedron.
Trench, or bottom aforesaid. Septuagint, "the height." (Haydock)
Chaldean, "disposition of the altar," which seems best.
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Gregory the Great The Book of Pastoral Rule, How the impatient and the patient are to be admonished
Further, through this vice of impatience for the most part the sin of arrogance pierces the mind; since, when any one is impatient of being looked down upon in this world, he endeavours to shew off any hidden good that he may have, and so through impatience is drawn on to arrogance; and, while he cannot bear contempt, he glories ostentatiously in self-display. Whence it is written, Better is the patient than the arrogant ( Eccles. vii. 9 ); because, in truth, one that is patient chooses to suffer any evils whatever rather than that his hidden good should come to be known through the vice of ostentation. But the arrogant, on the contrary, chooses that even pretended good should be vaunted of him, lest he should possibly suffer even the least evil. …