Ezekiel 45:17

KJV

And it shall be the prince's part [to give] burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel.

KJV (with Strong's)

And it shall be the prince's part {H5387} to give burnt offerings {H5930}, and meat offerings {H4503}, and drink offerings {H5262}, in the feasts {H2282}, and in the new moons {H2320}, and in the sabbaths {H7676}, in all solemnities {H4150} of the house {H1004} of Israel {H3478}: he shall prepare {H6213} the sin offering {H2403}, and the meat offering {H4503}, and the burnt offering {H5930}, and the peace offerings {H8002}, to make reconciliation {H3722} for the house {H1004} of Israel {H3478}.

Complete Jewish Bible

The prince's obligation will be to present the burnt offerings, grain offerings and drink offerings at the feasts, on Rosh-Hodesh, and on Shabbat - at all the designated times of the house of Isra'el. He is to prepare the sin offerings, grain offerings, burnt offerings and peace offerings to make atonement for the house of Isra'el.'

Berean Standard Bible

And it shall be the prince’s part to provide the burnt offerings, grain offerings, and drink offerings for the feasts, New Moons, and Sabbaths—for all the appointed feasts of the house of Israel. He will provide the sin offerings, grain offerings, burnt offerings, and peace offerings to make atonement for the house of Israel.

American Standard Version

And it shall be the prince’s part to give the burnt-offerings, and the meal-offerings, and the drink-offerings, in the feasts, and on the new moons, and on the sabbaths, in all the appointed feasts of the house of Israel: he shall prepare the sin-offering, and the meal-offering, and the burnt-offering, and the peace-offerings, to make atonement for the house of Israel.

Commentary

### SUMMARY
Ezekiel 45:17 delineates the specific responsibilities of "the prince" within the visionary temple and land described by the prophet. This verse highlights the prince's crucial role in providing the necessary sacrificial offerings—burnt offerings, grain offerings, drink offerings, sin offerings, and peace offerings—for the prescribed festivals, new moons, and Sabbaths. His primary duty is to ensure the continuous and proper functioning of the worship system, thereby facilitating reconciliation for the entire house of Israel, underscoring the communal nature of atonement and the leader's integral part in upholding divine ordinances.

### CONTEXT
* **Literary Context:** Ezekiel 45:17 is situated within the expansive and highly detailed "Temple Vision" found in [Ezekiel 40-48](/ezekiel/40 "Ezekiel 40 - The Vision of the New Temple"). This section of the book shifts dramatically from prophecies of judgment and restoration of the land to a meticulous blueprint for a future, idealized temple, its worship, and the reordering of Israelite society. Chapters [Ezekiel 40-43](/ezekiel/40 "Ezekiel 40-43 - Temple Architecture and Glory") describe the temple's architecture and the return of God's glory; [Ezekiel 44](/ezekiel/44 "Ezekiel 44 - Priestly Ordinances") details the priestly duties; and [Ezekiel 45-46](/ezekiel/45 "Ezekiel 45-46 - Land Division and Prince's Role") outline the division of the land, the prince's role, and specific sacrificial regulations. The immediate context of [Ezekiel 45](/ezekiel/45 "Ezekiel 45 - The Holy District and Prince's Portion") focuses on the sacred district, the prince's allotted portion of land, and his financial and spiritual responsibilities to maintain the temple cult, making this verse a specific articulation of his liturgical duties.
* **Historical & Cultural Context:** The vision of Ezekiel was given to the Jewish exiles in Babylon, a people stripped of their temple, land, and national identity. In this context of despair and displacement, the detailed vision offered profound hope and a blueprint for a future, restored relationship with Yahweh. The concept of a "prince" (Hebrew: *nasi*) rather than a "king" (Hebrew: *melek*) is significant; it suggests a leader whose authority is derived from and subordinate to God's ultimate sovereignty, perhaps reflecting a post-monarchic, more theocratic form of governance. The meticulous instructions for offerings and festivals resonate deeply with the Mosaic Law (e.g., [Leviticus 1-7](/leviticus/1 "Leviticus 1-7 - Laws of Offerings")), emphasizing a return to covenant faithfulness and purity, which was paramount for a people whose exile was understood as a consequence of their unfaithfulness and idolatry. The precise nature of the prince's provision for sacrifices underscores the ancient Near Eastern understanding of a leader's responsibility for the spiritual well-being and ritual purity of the community.
* **Key Themes:** [Ezekiel 45:17](/ezekiel/45-17 "Ezekiel 45:17 - The Prince's Sacrificial Duties") contributes to several overarching themes within Ezekiel's vision and the broader biblical narrative. Firstly, it highlights **Divine Order and Holiness**, emphasizing God's desire for meticulously structured and pure worship, contrasting with the defiled practices that led to the temple's destruction ([Ezekiel 8](/ezekiel/8 "Ezekiel 8 - Abominations in the Temple")). Secondly, it underscores **Leadership Responsibility**, showing that even in an idealized future, leaders bear a weighty spiritual burden to facilitate the people's reconciliation with God, not just through governance but through active support of the sacred rites. This echoes the responsibilities of leaders throughout Israel's history, such as David ([1 Chronicles 29:1-9](/1_chronicles/29-1 "1 Chronicles 29:1-9 - David's Preparations for the Temple")) or Solomon ([1 Kings 8](/1_kings/8 "1 Kings 8 - Dedication of the Temple")). Thirdly, the verse reinforces the **Continuity of Atonement**, indicating that even in this eschatological vision, humanity's need for expiation for sin persists, pointing to the enduring reality of human fallenness and the necessity of divine grace and forgiveness. Finally, the detailed list of offerings reiterates the **Symbolism of Sacrifices**, each type of offering (burnt, grain, sin, peace) representing different aspects of worship, dedication, thanksgiving, and reconciliation, all pointing to the comprehensive nature of Israel's covenant relationship with God as established in the Mosaic Law ([Leviticus 1-7](/leviticus/1 "Leviticus 1-7 - Laws of Offerings")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Prince (Hebrew, _nâsîyʼ_):** H5387. Properly, "an exalted one," denoting a leader, chief, or governor, distinct from a king (*melek*). In Ezekiel's vision, the *nasi* is a civic leader, not a priest, but one whose authority and resources are dedicated to serving the spiritual life of the community by providing for the temple's sacrificial system. This term emphasizes a role of service and stewardship under divine authority, rather than absolute monarchical rule.
* **Solemnities (Hebrew, _môwʻêd_):** H4150. Literally, "an appointment," referring to a fixed time, season, or specifically, a festival or assembly convened for a definite purpose. This word encompasses the "feasts, new moons, and sabbaths" mentioned, signifying the divinely appointed times for communal worship and sacrifice. It highlights the structured and commanded nature of Israel's liturgical calendar, emphasizing order and obedience in their relationship with God.
* **Reconciliation (Hebrew, _kâphar_):** H3722. A primitive root meaning "to cover," "to expiate or condone," "to placate or cancel." This term is foundational to the concept of atonement in the Old Testament, signifying the process by which sin is covered, purged, or forgiven, and a right relationship with God is restored. The prince's role in providing offerings for reconciliation underscores the communal need for atonement and the means by which God's holiness can be approached despite human sin.

#### Verse Breakdown
* **"And it shall be the prince's part [to give] burnt offerings, and meat offerings, and drink offerings,"**: This clause establishes the prince's primary responsibility: to provide the materials for the regular, voluntary offerings. The "burnt offering" (`ʻôlâh`, H5930) symbolized complete dedication and atonement; the "meat offering" (more accurately, "grain offering" or "meal offering," `minchâh`, H4503) was typically bloodless, signifying thanksgiving and sustenance; and "drink offerings" (`neçek`, H5262) were often libations accompanying other sacrifices, symbolizing devotion. This initial list covers the regular, ongoing aspects of worship.
* **"in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel:"**: This specifies the occasions for these provisions. "Feasts" (`chag`, H2282) refer to the major annual pilgrimage festivals (Passover, Weeks, Booths); "new moons" (`chôdesh`, H2320) marked the beginning of each month; and "sabbaths" (`shabbâth`, H7676) were weekly days of rest and worship. The phrase "all solemnities" (`môwʻêd`, H4150) acts as an encompassing term, ensuring that all divinely appointed times for communal worship are covered by the prince's provision, highlighting the comprehensive nature of his duty to the entire "house of Israel" (`bayith Yisrâʼêl`, H1004 H3478).
* **"he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings,"**: This clause reiterates and expands the list of offerings, specifically highlighting the "sin offering" (`chaṭṭâʼâh`, H2403) and "peace offerings" (`shelem`, H8002). The sin offering was mandatory for expiating specific sins or ritual impurities, while the peace offering fostered fellowship with God and others, often involving a communal meal. The repetition of "meat offering" and "burnt offering" emphasizes their centrality and the prince's consistent responsibility for them. The verb "prepare" (`ʻâsâh`, H6213) implies making ready or doing, underscoring the active role of the prince in facilitating these rituals.
* **"to make reconciliation for the house of Israel."**: This final clause states the ultimate purpose of the prince's provision for these sacrifices: "to make reconciliation" (`kâphar`, H3722). This is the theological climax, revealing that the elaborate system of worship and sacrifice, facilitated by the prince, is fundamentally about restoring and maintaining a right relationship between God and His people, the "house of Israel." It signifies the ongoing need for atonement and divine covering for the community's sins.

#### Literary Devices
Ezekiel 45:17 employs several literary devices to convey its message. **Prescriptive Language** is evident throughout, as the verse uses declarative statements ("it shall be," "he shall prepare") to lay down clear, non-negotiable duties for the prince, reflecting the authoritative nature of divine law and the structured order of the envisioned temple. **Repetition** of the various offerings (burnt, meat/grain) emphasizes their importance and the prince's comprehensive responsibility. The phrase "house of Israel" is repeated, underscoring that the benefits of these sacrifices and the prince's role extend to the entire community, highlighting the **Communal** aspect of worship and atonement. Furthermore, the entire passage functions as **Symbolism**, where the meticulously detailed temple vision, including the prince's role and the sacrificial system, symbolizes God's desire for perfect holiness, restored relationship, and ordered worship in a future, ideal state. This vision serves as a powerful **Foreshadowing** of ultimate reconciliation and perfect leadership, even if its immediate fulfillment is not literal.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 45:17, with its emphasis on a leader providing for a sacrificial system to achieve reconciliation, stands as a pivotal Old Testament text connecting the Mosaic covenant's ritual requirements to future hope. It underscores the enduring biblical truth that human sin necessitates divine intervention for atonement. The meticulously detailed provisions for various offerings highlight God's holiness and the seriousness of sin, while simultaneously revealing His gracious provision for forgiveness. This vision, given during exile, speaks to God's faithfulness to restore His people and dwell among them, albeit under new, purified conditions. The prince's role, though distinct from the priesthood, signifies that leadership, whether civic or spiritual, is fundamentally about facilitating the people's access to God and their reconciliation with Him. This Old Testament pattern of a mediating figure and sacrificial system points forward to a greater reality.

* [Leviticus 1:1-17](/leviticus/1-1 "Leviticus 1:1-17 - Laws of Burnt Offerings")
* [Numbers 28:1-31](/numbers/28-1 "Numbers 28:1-31 - Daily, Sabbath, and Monthly Offerings")
* [Hebrews 9:11-14](/hebrews/9-11 "Hebrews 9:11-14 - Christ's Superior Sacrifice")

### REFLECTION AND APPLICATION
Ezekiel 45:17, while describing a visionary temple and an ancient system of worship, offers profound principles for contemporary faith and practice. It reminds us that true worship is never haphazard but is meant to be intentional, ordered, and focused on God's holiness. The prince's role underscores the vital responsibility of leaders—in the church, home, or community—to facilitate environments where spiritual growth and reconciliation with God can flourish. This isn't about performing rituals, but about humbly serving to remove obstacles, provide resources, and set an example that encourages others toward deeper devotion. Moreover, the persistent need for "reconciliation" in this idealized vision powerfully echoes our own ongoing need for God's grace. Even as believers, we continually rely on the finished work of Christ for our standing with God, and we are called to live lives that reflect this reconciliation, offering spiritual sacrifices of praise, service, and obedience. This verse challenges us to consider how we, as individuals and as a community, contribute to fostering a culture of worship and reconciliation in a world desperately in need of God's covering grace.

#### Questions for Reflection
* **How does the prince's responsibility to "prepare" offerings challenge modern leaders to facilitate spiritual growth and worship within their spheres of influence?**
* **In what ways do we, as individual believers, contribute to "making reconciliation" for our communities, not through animal sacrifices, but through our lives and witness?**
* **What "solemnities" or appointed times in our lives do we intentionally set aside for focused worship and spiritual discipline, mirroring the divine order emphasized in this verse?**
* **How does the detailed nature of the offerings in Ezekiel 45:17 deepen our appreciation for the comprehensive and perfect sacrifice of Jesus Christ?**

### FAQ

**Who is 'the prince' in Ezekiel's vision, and is he a king?**

Answer: The "prince" (Hebrew: *nâsîyʼ*, H5387) in Ezekiel's vision (e.g., [Ezekiel 44:3](/ezekiel/44-3 "Ezekiel 44:3 - The Prince's Gate") and [Ezekiel 45:7](/ezekiel/45-7 "Ezekiel 45:7 - The Prince's Portion")) is a civic leader, distinct from the priestly class. He is not referred to as a "king" (*melek*), which is significant. This distinction suggests a different form of governance in the restored community, one where the prince's authority is subordinate to God's ultimate sovereignty and focused on facilitating the temple cult. His role is to provide for the sacrifices and ensure the proper functioning of the worship system, rather than to rule as a monarch in the traditional sense. This vision might reflect a more theocratic ideal, where God is the true King, and the human leader serves as His appointed steward.

**Why are so many different offerings mentioned, and what do they signify?**

Answer: Ezekiel 45:17 lists several types of offerings: burnt offerings, grain (meat) offerings, drink offerings, sin offerings, and peace offerings. These correspond to the major categories of sacrifices detailed in the Mosaic Law, primarily in [Leviticus 1-7](/leviticus/1 "Leviticus 1-7 - Laws of Offerings"). Each type carried specific theological significance:
* **Burnt Offering (`ʻôlâh`):** Symbolized complete dedication and atonement, as the entire animal was consumed on the altar.
* **Grain/Meat Offering (`minchâh`):** A bloodless offering, typically of flour or grain, signifying thanksgiving, devotion, and recognition of God's provision.
* **Drink Offering (`neçek`):** A libation (usually wine) poured out, often accompanying other sacrifices, symbolizing devotion and commitment.
* **Sin Offering (`chaṭṭâʼâh`):** Mandatory offering for expiating specific sins or ritual impurities, emphasizing atonement and cleansing.
* **Peace Offering (`shelem`):** A voluntary offering for thanksgiving, vows, or fellowship, often culminating in a communal meal shared by the offerer, priest, and God, symbolizing reconciliation and communion.
The inclusion of these various offerings underscores the comprehensive nature of worship and the multifaceted ways in which Israel was to approach God, acknowledging sin, expressing gratitude, and seeking fellowship.

**Is Ezekiel's temple vision meant to be taken literally, or is it symbolic?**

Answer: The interpretation of Ezekiel's temple vision ([Ezekiel 40-48](/ezekiel/40 "Ezekiel 40 - The Vision of the New Temple")) is a subject of ongoing theological debate. Some interpret it literally, believing it describes a future, physical temple that will be built during a millennial reign of Christ. Others view it as primarily symbolic, representing the spiritual reality of God's presence among His people, the purity of worship, and the order of the new covenant community. A third view suggests a partial fulfillment in the post-exilic temple (Second Temple) and a greater, ultimate fulfillment in Christ and the Church, with eschatological dimensions. Given the highly idealized and often impractical dimensions described (e.g., the river flowing from the temple in [Ezekiel 47:1-12](/ezekiel/47-1 "Ezekiel 47:1-12 - The Life-Giving River")), many scholars lean towards a symbolic or typological interpretation, where the vision communicates profound spiritual truths about God's holiness, His desire for pure worship, and His ultimate reconciliation with His people, fulfilled perfectly in Jesus Christ.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 45:17, with its emphasis on a prince providing sacrifices for the reconciliation of Israel, finds its ultimate and perfect fulfillment in Jesus Christ. While the Old Testament prince's role was to facilitate a temporary, ritualistic covering for sin through animal sacrifices, Christ is the true and eternal [Prince of Peace](/isaiah/9-6 "Isaiah 9:6 - Prince of Peace"), who not only provides the sacrifice but *is* the sacrifice himself. The myriad offerings listed in Ezekiel—burnt, grain, sin, and peace offerings—all pointed forward to the singular, all-sufficient offering of Jesus on the cross. His sacrifice was not a mere provision of materials, but the giving of His own life, a perfect and [once-for-all atonement](/hebrews/10-10 "Hebrews 10:10 - Christ's Once-for-All Sacrifice") that truly takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). As our great High Priest ([Hebrews 4:14](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest")), Jesus entered the true, heavenly sanctuary, not with the blood of bulls and goats, but with His own blood, securing an [eternal redemption](/hebrews/9-12 "Hebrews 9:12 - Eternal Redemption Through Christ"). The reconciliation that the prince in Ezekiel's vision sought to achieve for the "house of Israel" is fully realized in Christ for all who believe, forming a new "house of God" composed of believers from every nation ([1 Peter 2:5](/1_peter/2-5 "1 Peter 2:5 - Living Stones, Spiritual House")). He is the true leader who has perfectly fulfilled all sacrificial requirements, making complete and lasting reconciliation between God and humanity possible, not through repeated rituals, but through His finished work.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Chronicles 31:3

[He appointed] also the king's portion of his substance for the burnt offerings, [to wit], for the morning and evening burnt offerings, and the burnt offerings for the sabbaths, and for the new moons, and for the set feasts, as [it is] written in the law of the LORD.

Isaiah 66:23

And it shall come to pass, [that] from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD.

Ezekiel 46:4

And the burnt offering that the prince shall offer unto the LORD in the sabbath day [shall be] six lambs without blemish, and a ram without blemish.

Ezekiel 46:12

Now when the prince shall prepare a voluntary burnt offering or peace offerings voluntarily unto the LORD, [one] shall then open him the gate that looketh toward the east, and he shall prepare his burnt offering and his peace offerings, as he did on the sabbath day: then he shall go forth; and after his going forth [one] shall shut the gate.

Ezekiel 43:27

And when these days are expired, it shall be, [that] upon the eighth day, and [so] forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord GOD.

1 Kings 8:63

And Solomon offered a sacrifice of peace offerings, which he offered unto the LORD, two and twenty thousand oxen, and an hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD.

1 Kings 8:64

The same day did the king hallow the middle of the court that [was] before the house of the LORD: for there he offered burnt offerings, and meat offerings, and the fat of the peace offerings: because the brasen altar that [was] before the LORD [was] too little to receive the burnt offerings, and meat offerings, and the fat of the peace offerings.