Ezekiel 46:13

Translation
King James Version
Thou shalt daily prepare a burnt offering unto the LORD of a lamb of the first year without blemish: thou shalt prepare it every morning.
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KJV (with Strong's)
Thou shalt daily H3117 prepare H6213 a burnt offering H5930 unto the LORD H3068 of a lamb H3532 of the first H1121 year H8141 without blemish H8549: thou shalt prepare H6213 it every H1242 morning H1242.
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Complete Jewish Bible
"'You are to provide a lamb in its first year that has no defect for a daily burnt offering to ADONAI; do this each morning.
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Berean Standard Bible
And you shall provide an unblemished year-old lamb as a daily burnt offering to the LORD; you are to offer it every morning.
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American Standard Version
And thou shalt prepare a lamb a year old without blemish for a burnt-offering unto Jehovah daily: morning by morning shalt thou prepare it.
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World English Bible Messianic
You shall prepare a lamb a year old without defect for a burnt offering to the LORD daily: morning by morning you shall prepare it.
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Geneva Bible (1599)
Thou shalt dayly make a burnt offring vnto the Lord of a lambe of one yere without blemish: thou shalt doe it euery morning.
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Young's Literal Translation
`And a lamb, son of a year, a perfect one, thou dost make a burnt-offering daily to Jehovah; morning by morning thou dost make it.
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See also
Isaiah 50:4Revelation 13:8Exodus 12:5Psalms 92:2Daniel 8:11Daniel 8:13Numbers 28:3
In the KJVVerse 21,669 of 31,102

Study This Verse

SUMMARY

Ezekiel 46:13 outlines a foundational daily ritual within the prophet's visionary temple, prescribing the perpetual offering of an unblemished lamb as a burnt offering to the Lord every morning. This divine command, delivered during the profound crisis of the Babylonian exile, served as a powerful message of enduring hope and the steadfast nature of God's covenant, emphasizing the critical necessity of consistent, pure, and dedicated worship as a central tenet for the restored community's relationship with Yahweh.

CONTEXT

  • Literary Context: Ezekiel 46:13 is intricately woven into a lengthy prophetic vision spanning Ezekiel 40-48, which meticulously details an idealized, future temple and its elaborate worship regulations. The preceding chapters, Ezekiel 40-43, describe the temple's architectural grandeur and the glorious return of God's presence to it. Subsequently, Ezekiel 44-46 focus on the precise liturgical practices, the defined roles of priests, Levites, and the prince, and the various offerings required. Specifically, Ezekiel 46 delineates the prince's responsibilities in temple worship, including the specific gates he may use and the offerings for which he is accountable. Verse 13, therefore, stands as a distinct, non-negotiable instruction for the daily morning sacrifice, forming an indispensable component of the envisioned temple's perpetual worship cycle. It follows instructions for the Sabbath and New Moon offerings, underscoring the consistent, daily rhythm of devotion essential for the restored community.
  • Historical & Cultural Context: The book of Ezekiel was composed during the tumultuous period of the Babylonian exile, approximately 593-571 BC. This was a time of immense national and spiritual devastation for Israel, as Jerusalem and its sacred temple lay in ruins, and the people were forcibly removed from their homeland, leading them to question God's presence, faithfulness, and promises. In such a despairing context, Ezekiel's extraordinarily detailed temple vision was not intended as an immediate architectural blueprint for physical construction, but rather as a profound theological blueprint for spiritual restoration, ritual purity, and the re-establishment of a right and vibrant relationship with God. The meticulous sacrificial laws, including the command for daily offerings, were deeply rooted in the ancient Mosaic Law, serving as a constant reminder of God's absolute holiness, the pervasive reality of human sinfulness, and the divinely prescribed means of atonement and communion. The specification of a "lamb of the first year without blemish" was a standard and universally understood requirement for sacrificial purity, signifying the highest quality and most perfect offering in ancient Near Eastern sacrificial systems.
  • Key Themes: This verse powerfully contributes to several pivotal themes within Ezekiel's overarching prophecy and the broader Old Testament narrative. Firstly, it emphatically underscores the theme of God's Holiness and the Demand for Purity. The requirement of an unblemished lamb vividly signifies the absolute perfection and moral integrity demanded to approach a holy God. Secondly, it highlights the theme of Consistent and Unwavering Devotion. The daily, "every morning" nature of the offering emphasizes that worship and reliance on God are not sporadic or occasional acts but a perpetual, foundational, and non-negotiable aspect of life. This echoes the "continual burnt offering" found in earlier Mosaic legislation, such as that detailed in Numbers 28:3. Thirdly, it points profoundly to the Restoration of True Worship. For an exiled people whose central place of worship had been utterly destroyed, this detailed vision offered a beacon of hope for a future where proper, God-ordained worship would be fully reinstated, symbolizing profound spiritual renewal and the re-establishment of God's tangible presence among His people. Finally, it subtly yet significantly foreshadows the Need for Ultimate Atonement, as the relentless daily repetition of sacrifices continually pointed to the ongoing reality of human sin and the inherent inadequacy of animal blood to provide a permanent solution, thus hinting at the future need for a perfect, once-for-all sacrifice.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • daily (Hebrew, yôwm', H3117): From an unused root meaning "to be hot," this word primarily denotes "a day" (as the warm hours), whether literal (sunrise to sunset, or sunset to sunset) or figurative (a defined space of time). In Ezekiel 46:13, it is used adverbially to emphasize the continuous, unbroken, and regular nature of the command. It signifies that this burnt offering is not an occasional or seasonal event but a perpetual, recurring obligation, occurring "day by day" or "every day." This highlights the unceasing devotion and unwavering commitment required in the envisioned worship of the Lord.
  • burnt offering (Hebrew, ʻôlâh', H5930): Derived from the root עָלָה (ʻâlâh), meaning "to ascend" or "go up," the ʻôlâh was a unique sacrifice entirely consumed by fire on the altar, with its smoke ascending to God. This complete consumption symbolized total dedication and surrender to God, signifying the worshiper's absolute commitment and serving as an atonement for unintentional sins. Unlike other offerings where portions were returned to the worshiper or priest, the ʻôlâh's complete destruction underscored its purpose as a gift wholly given to God, representing a profound act of worship and propitiation.
  • without blemish (Hebrew, tâmîym', H8549): From the root תָּמַם (tâmam), meaning "to be complete" or "finished," this term conveys the idea of being "entire," "complete," "full," "perfect," or "sound." When applied to sacrificial animals, it meant the animal was physically flawless, free from any defect, disease, or injury that would render it unacceptable for presentation to a holy God. This stringent requirement underscored the absolute purity, excellence, and unblemished perfection demanded in any approach to the divine, reflecting God's own perfect nature and His demand for the highest quality in worship.

Verse Breakdown

  • "Thou shalt daily prepare a burnt offering unto the LORD": This opening clause establishes the core divine command: the preparation of a burnt offering. The adverb "daily" (Hebrew: yôwm) emphatically underscores the consistent, uninterrupted, and perpetual nature of this ritual. It signifies that this act of worship is a fundamental, non-negotiable, and continuous component of the envisioned temple's liturgy, emphasizing perpetual devotion and an unwavering acknowledgment of God's supreme sovereignty. The offering is explicitly directed "unto the LORD" (Yahweh), indicating its sacred purpose and its divine recipient, highlighting that all worship is ultimately for Him.
  • "[of] a lamb of the first year without blemish": This phrase meticulously specifies the exact nature and pristine quality of the sacrificial animal. It must be a "lamb" (Hebrew: kebes), specifically "of the first year" (Hebrew: ben shanah), meaning a young, vigorous animal, typically between eight days and one year old, considered to be in its prime and therefore a valuable offering. Crucially, it must be "without blemish" (Hebrew: tâmîym), signifying physical perfection and ritual purity, an absolutely essential requirement for any offering presented to a holy God. This detailed specification underscores the high standard of excellence, purity, and worthiness demanded in approaching the divine.
  • "thou shalt prepare it every morning.": This concluding clause reiterates and further specifies the precise timing of the daily offering. The repetition of the verb "prepare" (Hebrew: ʻâsâh) reinforces the mandatory nature of the action, while the precise temporal phrase "every morning" (Hebrew: bôqer) sets the exact time for its execution. This detail highlights the regularity, punctuality, and early commitment required, symbolizing the consecration of the very beginning of each day to God and His worship. It ensures that the inaugural act of the day in the temple is one of dedication, atonement, and reverence.

Literary Devices

Ezekiel 46:13 employs several potent literary devices to convey its profound message and underscore the gravity of its command. Repetition is prominently featured with the phrase "thou shalt prepare" appearing twice, which serves to emphasize the mandatory, consistent, and urgent nature of the action. This repetition, combined with the temporal markers "daily" and "every morning," further reinforces the theme of Continuity and Perpetuity, painting a vivid picture of unceasing devotion and an unbroken rhythm of worship. The phrase "without blemish" functions as powerful Symbolism, representing the ideal of purity, perfection, and wholeness that is absolutely required in approaching a holy God. This symbolic language extends to the "lamb of the first year," which is a common Metonymy for innocence, youth, and a suitable, valuable sacrifice. Furthermore, the precise, prescriptive, and declarative language itself creates a strong Instructional Tone, highlighting the divine authority behind these commands and their paramount importance for the meticulously envisioned future worship in the restored temple.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 46:13, with its emphasis on a daily, unblemished burnt offering, resonates deeply with the foundational principles of Old Testament sacrificial theology and powerfully anticipates its ultimate fulfillment in the New Testament. The daily burnt offering, known as the olah or "continual offering" (Hebrew: olah tamid), was a cornerstone of Israelite worship from the time of Moses, signifying perpetual dedication, atonement for the nation, and the maintenance of covenant relationship. This consistent act underscored the ongoing need for reconciliation with a holy God, acknowledging both His absolute sovereignty and the persistent reality of human sin. The stringent requirement for an unblemished lamb pointed to the absolute standard of purity and perfection necessary for any acceptable approach to God, a standard that no human or animal sacrifice could ultimately meet perfectly or permanently. These repeated sacrifices, therefore, served as a constant reminder of sin's pervasive nature and the need for a more perfect, definitive solution.

REFLECTION AND APPLICATION

While the literal daily animal sacrifice is no longer required for believers today under the New Covenant, Ezekiel 46:13 offers profound and enduring spiritual principles for contemporary Christian life. It challenges us to cultivate a daily spiritual discipline and an unwavering, consistent devotion to God. Just as the lamb was offered "every morning," we are called to begin each day by intentionally consecrating ourselves to the Lord, offering our "living sacrifice" as exhorted in Romans 12:1. This involves setting aside intentional time for prayer, meditating deeply on God's Word, and making a conscious commitment to live in alignment with His will throughout the day. The "without blemish" requirement reminds us to offer our absolute best to God—our purest intentions, our undivided attention, our sincere obedience, and our wholehearted devotion, trusting that any imperfections are covered by the perfect, once-for-all sacrifice of Christ. It encourages a life lived in constant awareness of God's holy presence and His rightful claim on our lives, fostering a perpetual attitude of worship, dependence, and joyful submission.

Questions for Reflection

  • How does the concept of a "daily" offering challenge my current spiritual practices and priorities, urging me towards greater consistency?
  • In what practical and tangible ways can I "prepare" myself as a "living sacrifice" to the Lord "every morning" in my daily life, beyond mere routine?
  • What does "without blemish" truly mean for my attitude, my actions, and my innermost thoughts as I seek to offer myself wholly to God in the context of His grace?

FAQ

What is the significance of the "lamb of the first year without blemish" in this context?

Answer: The "lamb of the first year" refers to a young, vigorous animal, typically between eight days and one year old, considered to be in its prime and thus a highly valuable and potent offering. The phrase "without blemish" (Hebrew: tâmîym) is critically important, meaning the animal had to be physically perfect, entirely free from any defect, disease, or injury. This stringent requirement underscored the absolute holiness of God and the necessity of offering only the highest quality, most perfect sacrifice to Him. It symbolized purity, wholeness, and the uncompromised excellence demanded when approaching the divine, setting a high standard for acceptable worship.

Why was this offering to be prepared "daily" and "every morning"?

Answer: The emphatic repetition and specification of "daily" (Hebrew: yôwm) and "every morning" (Hebrew: bôqer) highlights the perpetual, consistent, and uninterrupted nature of this offering. It was not an occasional or seasonal ritual but a foundational, continuous act of worship. This served to constantly remind the people of their unwavering dependence on God, the ongoing need for atonement for their sins, and the paramount importance of beginning each and every day by acknowledging God's sovereignty and seeking His favor and presence. It ensured that worship was a central, uninterrupted rhythm of life in the envisioned temple, echoing the "continual burnt offering" established in earlier Mosaic Law, such as that found in Exodus 29:38.

CHRIST-CENTERED FULFILLMENT

Ezekiel 46:13, with its command for a daily, unblemished lamb as a burnt offering, finds its profound and ultimate fulfillment in the person and work of Jesus Christ. The entire Old Testament sacrificial system, including the daily lamb, served as a "shadow of the good things to come," as articulated in Hebrews 10:1. These repeated sacrifices, by their very nature, could never fully and permanently take away sins, but they continually pointed to the deep-seated need for a perfect, once-for-all sacrifice. Jesus is divinely revealed as the "Lamb of God, who takes away the sin of the world!" in John 1:29, perfectly embodying the ultimate "lamb of the first year without blemish." He offered Himself "without spot to God" (Hebrews 9:14), flawlessly fulfilling the Old Testament requirement for an unblemished offering. His single, perfect sacrifice on the cross was so complete and eternally efficacious that it rendered all subsequent animal sacrifices obsolete, establishing a new covenant where believers now have direct, unhindered access to God's presence through His shed blood (Hebrews 10:10-14). Thus, the daily, perpetual offering envisioned in Ezekiel is eternally satisfied and superseded in Christ, who is our perfect, everlasting sacrifice, and our continual, living access to God the Father.

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Commentary on Ezekiel 46 verses 1–15

I. II. Main points1. 2. Sub-points

Whether the rules for public worship here laid down were designed to be observed, even in those things wherein they differed from the law of Moses, and were so observed under the second temple, is not certain; we find not in the history of that latter part of the Jewish church that they governed themselves in their worship by these ordinances, as one would think they should have done, but only by law of Moses, looking upon this then in the next age after as mystical, and not literal. We may observe, in these verses,

I. That the place of worship was fixed, and rules were given concerning that, both to prince and people.

1.The east gate, which was kept shut at other times, was to be opened on the sabbath days, on the moons (Eze 46:1), and whenever the prince offered a voluntary offering, Eze 46:12. Of the keeping of this gate ordinarily shut we read before (Eze 44:2); whereas the other gates of the court were opened every day, this was opened only on high days and on special occasions, when it was opened for the prince, who was to go in by the way of the porch of that gate, Eze 46:2, Eze 46:8. Some think he went in with the priests and Levites into the inner court (for into that court this gate was the entrance), and they observe that magistrates and ministers should join forces, and go the same way, hand in hand, in promoting the service of God. But it should rather seem that he did not go through the gate (as the glory of the Lord had done), though it was open, but he went by the way of the porch of the gate, stood at the post of the gate, and worshipped at the threshold of the gate (Eze 46:2), where he had a full view of the priests' performances at the altar, and signified his concurrence in them, for himself and for the people of the land, that stood behind him at the door of that gate, Eze 46:3. Thus must every prince show himself to be of David's mind, who would very willingly be a door-keeper in the house of his God, and, as the word there is, lie at the threshold, Psa 84:10. Note, The greatest of men are less than the least of the ordinances of God. Even princes themselves, when they draw near to God, must worship with reverence and godly fear, owning that even they are unworthy to approach to him. But Christ is our prince, whom God causes to draw near and approach to him, Jer 30:21.

2.As to the north gate and south gate, by which they entered into the court of the people (not into the inner court), there was this rule given, that whoever came in at the north gate should go out at the south gate, and whoever came in at the south gate should go out at the north gate, Eze 46:9. Some think this was to prevent thrusting and jostling one another; for God is the God of order, and not of confusion. We may suppose that they came in at the gate that was next their own houses, but, when they went away, God would have them go out at that gate which would lead them the furthest way about, that they might have time for meditation; being thereby obliged to go a great way round the sanctuary, they might have an opportunity to consider the palaces of it, and, if they improved their time well in fetching this circuit, they would call it the nearest way home. Some observe that this may remind us, in the service of God, to be still pressing forward (Phi 3:13) and not to look back, and, in our attendance upon ordinances, not to go back as we came, but more holy, and heavenly, and spiritual.

3.It is appointed that the people shall worship at the door of the east gate, where the prince does, he at the head and they attending him, both on the sabbath and on the new moons (Eze 46:3), and that, when they come in and go out, the prince shall be in the midst of them, Eze 46:10. Note, Great men should, by their constant and reverent attendance on God in public worship, give a good example to their inferiors, both engaging them and encouraging them to do likewise. It is a very graceful becoming thing for persons of quality to go to church with their servants, and tenants, and poor neighbours about them, and to behave themselves there with an air of seriousness and devotion; and those who thus honour God with their honour he will delight to honour.

II. That the ordinances of worship were fixed. Though the prince is supposed himself to be a very hearty zealous friend to the sanctuary, yet it is not left to him, no, not in concert with the priests, to appoint what sacrifices shall be offered, but God himself appoints them; for it is his prerogative to institute the rites and ceremonies of religious worship. 1. Every morning, as duly as the morning came, they must offer a lamb for a burnt-offering, Eze 46:13. It is strange that no mention is made of the evening sacrifice; but Christ having come, and having offered himself now in the end of the world (Heb 9:26), we are to look upon him as the evening sacrifice, about the time of the offering up of which he died. 2. On the sabbath days, whereas by the law of Moses four lambs were to be offered (Num 28:9), it is here appointed that (at the prince's charge) there shall be six lambs offered, and a ram besides (Eze 46:4), to intimate how much we should abound in sabbath work, now in gospel-time, and what plenty of the spiritual sacrifices of prayer and praise we should offer up to God on that day; and, if with such sacrifice God is well-pleased, surely we have a great deal of reason to be so. 3. On the new moons, in the beginning of their months, there was over and above the usual sabbath-sacrifices the additional offering of a young bullock, Eze 46:6. Those who do much for God and their souls, statedly and constantly, must yet, upon some occasions, do still more. 4. All the sacrifices were to be without blemish; so Christ, the great sacrifice, was (Pe1 1:19), and so Christians, who are to present themselves to God as living sacrifices, should aim and endeavour to be - blameless, and harmless, and without rebuke. 5. All the sacrifices were to have their meat-offerings annexed to them, for so the law of Moses had appointed, to show what a good table God keeps in his house and that we ought to honour him with the fruit of our ground as well as with the fruit of our cattle, because in both he has blessed us, Duet. Eze 28:4. In the beginning, Cain offered the one and Abel the other. Some observe that the meat-offerings here are much larger in proportion than they were by the law of Moses. Then the proportion was three tenth-deals to a bullock, and two to a ram (so many tenth parts of an ephah) and half a hin of oil at the most (Num 15:6-9); but here, for every bullock and every ram, a whole ephah and a whole hin of oil (p. 7), which intimates that under the gospel, the great atoning sacrifice having been offered, these unbloody sacrifices shall be more abounded in; or, in general, it intimates that as now, under the gospel, God abounds in the gifts of his grace to us, more than under the law, so we should abound in the returns of praise and duty to him. But it is observable that in the meat-offering for the lambs the prince is allowed to offer as he shall be able to give (Eze 46:5, Eze 46:7, Eze 46:11), as his hand shall attain unto. Note, Princess themselves must spend as they can afford; and even in that which is laid out in works of piety God expects and requires but that we should do according to our ability, every man as God has prepared him, Co1 16:2. God has not made us to serve with an offering (Isa 43:23), but considers our frame and state. Yet this will not countenance those who pretend a disability that is not real, or those who by their extravagances in other things disable themselves to do the good they should. And we find those praised who, in an extraordinary case of charity, went not only to their power, but beyond their power.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–15. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Verse 12 and following) When the prince offers a voluntary burnt offering or a voluntary peace offering to the Lord, the gate facing east shall be opened for him, and he shall offer his burnt offering and his peace offering as is customary on the Sabbath day. Then he shall go out, and after he has gone out, the gate shall be closed. He shall also offer a year-old lamb without blemish as a burnt offering to the Lord every day. He shall offer it in the morning and in the evening. And he shall offer as a grain offering a sixth of an ephah of grain and a third of a hin of olive oil, mixed with the grain offering. This is a perpetual ordinance to the Lord. You will make a lamb and a sacrifice, and oil every morning, a perpetual burnt offering. Where we read immaculate, in Hebrew it is written Thamim (), which the Aquila perfectum. And where LXX Manaa (): Theodotion, sacrifice; Aquila and Symmachus, they translate as gift. But for what we said, spontaneous, LXX translated as ὁμολογίαν, that is, confession: and for prince, they translate as leader, for this Nasi () signifies. Moreover, there is still talk of a prince, about whom Isaiah speaks: Behold, I have given him as a witness to the nations, a prince and a teacher among the nations (Isaiah 55:4). And Ezekiel says: And I, the Lord, will be their God, and David will be their prince among them (Ezekiel 34:24). Therefore, when this prince acts willingly and says: May the voluntary and spontaneous offerings of my mouth be pleasing to you, Lord (Psalm 119:108): the voluntary burnt offering, which means offering oneself entirely to God, and the peaceful voluntary offerings, which are not mentioned earlier; for it is written: And the priests shall offer his burnt offering and his peace offerings: and concerning the voluntary and spontaneous offerings, which are now mentioned, it is completely silent, so that they are not done out of necessity, but out of free will: after the burnt offering, he shall offer the peaceful offerings and reconcile with God. Whereas virginity is greater than marriage (I Cor. VII), because it is not demanded, nor is it returned, but it is offered. The propitiatory offerings, which are called Selamim in Hebrew, are interpreted as salvific by the LXX: so too the reconciliation of the peace offerings is the salvation of the one offering them. Therefore, when the prince has done this, the gate will be opened to him; or according to the Septuagint, the gate that faces the East will be opened for him; that is, that gate about which it is written: 'This is the gate of the Lord; the righteous shall enter through it' (Ps. CXVII, 20), and from where the sun of justice arises. And he will make his burnt offering, and his peace offerings: of which we have now spoken. He shall do it alone, because it is his spontaneous sacrifice, and the priests shall not offer these things for him, nor shall they mix the sacrifices with the people. And at any time the burnt offering or the peace offering, which is offered voluntarily, has the gate of the Lord reserved: neither shall he observe the sabbath, but all days shall be to him as a day of rest. Finally, after he has offered the burnt offering and the peace offerings, he shall immediately go out, and the door shall be closed after him, or the door shall be closed: so that his privilege as prince may be preserved, and his sacrifices may not be mixed with the people. And because he had said in general, a voluntary holocaust, or a peaceful voluntary offering to the Lord, and had not added a bull or a calf, and a ram or a sheep, and a male goat for sin, he teaches what the holocaust itself should be: saying, 'You shall make a yearling immaculate lamb a holocaust; and not on certain days, but daily, and not at any hour, but in the morning, morning he shall make it; particularly every morning, when the sun rises and the beginning of light appears.' About whom David speaks in the psalm: In the morning, you will hear my voice; in the morning, I will stand before you and see (Ps. 5:4). And in another place: Weeping may tarry for the night, but joy comes with the morning (Ps. 30:6). And again: O God, you are my God; early will I seek you (Ps. 63:1). But as for that spotless lamb, or perfect and year-old lamb, Isaiah explains more fully, saying: He was led like a sheep to the slaughter, and as a lamb before its shearer is silent, so he did not open his mouth (Isa. 53:7). And Jeremiah: But I was like an innocent lamb led to the slaughter; I did not know (Jer. XI, 19). And John the Baptist: Behold the Lamb of God, who takes away the sins of the world (John I, 29). This is the lamb that was sacrificed in Egypt, whose blood the doorposts of faith are marked with, and the destroyer is excluded (Exod. XII). And the year of the Lord's favor, and the day of retribution. And the reader should not be surprised if he is also called prince, and priest, and calf, and ram, and lamb, since in the Holy Scriptures we read of him as Lord, and God, and man, and prophet, and staff, and root, and flower, and prince, and judge, and king, righteous, and justice, apostle, and bishop, arm, servant, ointment, shepherd, son, and child, only-begotten, and first-born, door, way, angel, arrow, wisdom, and many others, all of which, if I were to want to recount the testimonies, would require their own book. Therefore, the high priest himself will perform the sacrifice of that immaculate and yearling lamb in the holocaust, which is offered every morning. This sacrifice is called the Manaa, and it consists of a sixth part of an ephah of fine flour. A sixth part of an ephah is half a modius. For if an ephah is a tenth part of a cor, which is three modii, then undoubtedly a sixth part of an ephah makes half a modius. Of oil, a third part of a hin is offered, in order to mix it with or sprinkle it upon the sacrifice of fine flour, which is a legitimate, perpetual offering to God that is never interrupted. It is offered at all times, from the rising of the sun, so that what is written at the end of this chapter may be fulfilled: 'He shall offer a lamb for a sacrifice and oil every morning, a perpetual holocaust.'
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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