Understanding the Tabernacle’s bronze altar: Sacrifice and spiritual transformation (Exodus 26–27)

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This is a journey through Exodus 26–27 explores the deep wisdom about the altar, the sacrifices and what they actually mean for believers in Yeshua (Jesus) as the Messiah (Christ). Let’s unpack the layers of picture language, symbolism and spiritual reality placed by God in the center of Israel’s worship.

The Tabernacle and Its Altar: Design, Meaning and Symbolism

Much of Exodus, especially from chapters 25 onward, is given over to describing the מִשְׁכָּן Mishkan (“dwelling place,” the Tabernacle) and its furnishings. The colors — red, purple, blue, and white linen — cover everything (Exodus 26:1), creating a tapestry that’s both beautiful and meaningful. But the focus of our session was the outer altar, the מִזְבֵּחַ mizbe’ach (“altar”) — also called the bronze or copper altar, placed outside the sanctuary itself.

This altar (מִזְבֵּחַ נְחֹשֶׁת mizbe’ach nechoshet) is distinctly described in Exodus 27:1–8. It was square, covered in bronze, and had a wire mesh about halfway up. The altar had rings for carrying poles and—most notably—prominent “horns” (קַרְנוֹת qarnot) at its four corners. In the Torah, God’s instructions for the altar are detailed; but it’s not just about construction, it’s about purpose.

As the Torah says:

“You shall make the altar of acacia wood, five cubits long and five cubits wide; the altar shall be square, and its height shall be three cubits.”

Exodus 27:1 NASB95

Why is the altar so central, and what are the horns about? Each detail foreshadows something essential about how sin, atonement, and relationship with God works.

Sin Offerings: The Purpose of Blood on the Altar

The Torah is clear: when it comes to sin offerings, life is in the blood, and atonement is made by blood (Leviticus 17:11). No sin offering (חַטָּאת khatat) was acceptable unless its blood was applied at this altar. Daniel, our teacher, stressed how offering blood at the four corners of the altar was uniquely related to sin — especially unintentional sin (Numbers 15:27–28).

It’s also important to recognize that there were two key altars in the Tabernacle — the bronze altar (מִזְבֵּחַ הַחוּצוֹן mizbe’ach hachitzon, “outer altar”) for animals and grain, and the inner golden altar (מִזְבֵּחַ הַזָּהָב mizbe’ach hazahav, “altar of incense”) in the קֹדֶשׁ הַקֳּדָשִׁים Qodesh haQadashim (Holy of Holies).

With most offerings, blood was poured out at the base of the altar. But with the sin offering, the priest took the blood and touched it upon each of the four horns. Why? It wasn’t for utility — it was symbolic.

“So the priest shall make atonement for him concerning his sin, and it will be forgiven him.”

Leviticus 4:35b NASB95

Symbolism of the Four Horns: Shame and Transformation

The horns (קַרְנוֹת qarnot) weren’t just decorative. No one needs horns on a barbecue! In ancient Israel, the blood applied to the horns of the altar made the sin visible—to the priest, the worshiper, and the community.

Jewish tradition sees this as purposeful. Public application of blood signifies the seriousness of sin and its remedy, even serving as a potential deterrent — shame (בּוּשָׁה boshet)—as an agent for repentance and change.

In Judaism, the act of putting the blood on the four corners, it’s an embarrassing flag. Hey, this person sinned, did something wrong. It’s motivation. We often shy away from shame, but Torah sometimes brings things into the open so we learn as a community and encourage תשובה teshuvah (“repentance/return”).

The Messianic Perspective: Atonement and Fulfillment in Yeshua

From a Messianic Jewish stance, everything in the Tabernacle, especially the sacrifices, points us to the deeper work of Yeshua (Jesus). There’s a common Christian interpretation which sees the four corners as pointing to Messiah — some even connect the “horns” to the crown of thorns (see Matthew 27:29), but strictly speaking, Yeshua is described not as the altar, but as both the כֹּהֵן גָּדוֹל kohen gadol (“high priest”), and the ultimate קָרְבָּן korban (“offering”) (see Hebrews 8:1–6, 9:11–14).

For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate.

Hebrews 13:11–12 NASB95

Yeshua fulfills both the priestly and sacrificial roles — His offering was “visible,” public, and covered the consequence of sin.

Ariel: The Lion of God and Consuming Fire

The altar’s bottom half is called in Hebrew אֲרִיאֵל Ariel (“Lion of God”), a name that appears in Ezekiel 43:15–16 and Isaiah 29:1–2. The Ariel represents the part of the altar where the ashes collected and the fire consumed the sacrifice. This isn’t merely a technicality — it’s a symbol of God as a אֵשׁ אֹכְלָה esh okhlah (consuming fire, Deuteronomy 4:24), purifying sin and transforming lives.

Ezekiel describes this altar as:

“And the altar hearth shall be four cubits; and from the altar hearth shall extend upwards four horns.”

Ezekiel 43:15 NASB95

Isaiah, speaking for God’s judgment and cleansing, uses Ariel as a code for Jerusalem — “woe to Ariel, Ariel, the city where David once camped!… Yet I will bring distress to Ariel, and she will be a city of lamenting and mourning…” (Isaiah 29:1–2 NASB95).

So, not only is the altar about atonement, but it also points to discipline, transformation, and God’s passion for holy living in the community.

Many Altars, One Purpose

A key insight from our study is that there were many altars in the Tanakh — built by Abraham, Isaac, Jacob, Noah, David, and Elijah. Each had a unique function, but only this one — the altar in the Tabernacle and later the Temple — was for sin offerings (קָרְבַּן חַטָּאת korban chatat).

Other altars, made of unhewn stone (Deuteronomy 27:5–6), were for praise, thanksgiving, or celebration — not for covering sin. This distinction emphasizes that there’s only one appointed way for forgiveness — a foreshadowing of Messiah’s unique and once-for-all offering (Hebrews 10:10–14).

True Worship: From Sacrifice to Service

If, in the days of the Temple, worship was focused on bringing the right korban in the right way, how does that apply without a Temple today? Here the Apostolic Writings give essential instruction:

• “Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name. And do not neglect doing good and sharing, for with such sacrifices God is pleased.” (Hebrews 13:15–16 NASB95)
• “Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.” (Romans 12:1 NASB95)
• “You also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.” (1Peter 2:5 NASB95)

In other words, every act of praise (תְּהִלָּה tehillah), gratitude (תּוֹדָה todah), doing good (מִצְוָה mitzvah), and sharing (κοινωνία koinonia) —these are our daily offerings. In Messianic faith, this is not just a New Testament idea; it is the living out of Torah’s call to faithfulness, made possible through Yeshua our High Priest (כֹּהֵן kohen) and Mediator (μεσίτης mesites).

Honesty, Shame, and Communal Growth

The Torah’s way of dealing with sin was public enough to encourage honesty, humility, and change. No one is exempt. Whether it was the blood on the altar’s horns or a confession brought before the assembly, God’s method is not for shaming’s sake alone, but to motivate return (teshuvah). Messianic Jewish faith maintains this — a community accountable to one another, honoring both the call to purity and the power of forgiveness (1John 1:9).

God’s Partnership with Humanity: Debate, Obedience, and Mercy

A fascinating theme in our discussion was the Jewish tradition of arguing, or dialoguing, with God (Genesis 18:23–33; Exodus 32:11–14). Prophets like Moses and Abraham engage God not as robots, but as responsible partners. In fact, the Hebrew root פ-ל-ל palal (“to intercede/pray”) suggests mediation or even negotiation.

Our walk with God, according to the Torah and Messianic vision, involves both obedience (שְׁמַע shema’) and initiative—especially when the goal is to bring more people to God. Mercy (רַחֲמִים rachamim) and transformation take precedence, just as Yeshua’s ministry prioritized healing, forgiveness, and reconciliation (Matthew 9:13, quoting Hosea 6:6).

Lesson: You Are a Living Altar

So, what does all this mean for us today? The altar teaches:

• There is a high, public value in accountability, confession, and making wrongs right.
• God is not shaming us, but inviting us into teshuvah.
• Our sacrifices now include praise, service, and sharing — fulfilled in Messiah.
• Partnership with God welcomes honest struggle; our questioning, when it leads to more salvation or reconciliation, is blessed (Romans 9:1–3).
• Mercy is a priority: “For I delight in mercy rather than sacrifice, and in the knowledge of God rather than burnt offerings.” (Hosea 6:6 NASB95)

Becoming the Offering God Desires

The altar — especially as pictured in Torah and fulfilled in Messiah — calls us into a courageous faith: honest about sin, passionate for mercy, and alive with gratitude, community, and good works. As the Apostle Peter says, “you also, as living stones, are being built up as a spiritual house for a holy priesthood” (1Peter 2:5 NASB95).

Let’s offer up ourselves — our praise, our acts of love, our repentance, our willingness to partner with God — as a קָרְבַּן חָי korban chai (“living sacrifice”), through Yeshua our Messiah.

May we remember: the fire of God, the Ariel, is not only a consuming fire but a refining one, transforming us into vessels of honor, mercy, and love — serving Him and each other, now and always.