Ezekiel 46:14

Translation
King James Version
And thou shalt prepare a meat offering for it every morning, the sixth part of an ephah, and the third part of an hin of oil, to temper with the fine flour; a meat offering continually by a perpetual ordinance unto the LORD.
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KJV (with Strong's)
And thou shalt prepare H6213 a meat offering H4503 for it every morning H1242, the sixth part H8345 of an ephah H374, and the third part H7992 of an hin H1969 of oil H8081, to temper with H7450 the fine flour H5560; a meat offering H4503 continually H8548 by a perpetual H5769 ordinance H2708 unto the LORD H3068.
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Complete Jewish Bible
Also each morning, provide with it a grain offering, one-sixth of a bushel, and one-third of a gallon of olive oil to moisten the fine flour; this is the ongoing grain offering for ADONAI, by a permanent regulation.
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Berean Standard Bible
You are also to provide with it every morning a grain offering of a sixth of an ephah with a third of a hin of oil to moisten the fine flour—a grain offering to the LORD. This is a permanent statute.
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American Standard Version
And thou shalt prepare a meal-offering with it morning by morning, the sixth part of an ephah, and the third part of a hin of oil, to moisten the fine flour; a meal-offering unto Jehovah continually by a perpetual ordinance.
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World English Bible Messianic
You shall prepare a meal offering with it morning by morning, the sixth part of an efah, and the third part of a hin of oil, to moisten the fine flour; a meal offering to the LORD continually by a perpetual ordinance.
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Geneva Bible (1599)
And thou shalt prepare a meate offring for it euery morning, the sixt part of an Ephah, and the thirde part of an Hin of oyle, to mingle with the fine flowre: this meate offring shalbe continually by a perpetuall ordinance vnto the Lord.
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Young's Literal Translation
And a present thou dost make for it morning by morning, a sixth part of the ephah, and of oil a third part of the hin, to temper with the fine flour, a present to Jehovah, by a statute age-during--continually;
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See also
Numbers 28:5
In the KJVVerse 21,670 of 31,102

Study This Verse

SUMMARY

Ezekiel 46:14 meticulously outlines the daily grain offering to be presented "every morning" by the prince in the visionary temple. This offering, consisting of a precise measure of fine flour tempered with oil, is explicitly designated as a "continual" and "perpetual ordinance" unto the LORD. The verse underscores the divine mandate for unwavering consistency, precise adherence, and profound dedication in the worship practices of Ezekiel's eschatological temple, emphasizing an unending commitment to God's prescribed ways.

CONTEXT

  • Literary Context: Ezekiel 46:14 is embedded within the expansive and highly detailed prophetic vision of a restored temple and its associated cultic practices, which spans chapters 40-48 of the book of Ezekiel. Specifically, this verse is found in the section (chapters 44-46) that delineates the roles of the priests, Levites, and the prince within this ideal sanctuary, following the architectural blueprints (chapters 40-42) and the awe-inspiring return of God's glory (chapter 43). Chapter 46, in particular, focuses on the regulations for the prince's access to the temple and his responsibilities concerning offerings, including the daily burnt offerings and grain offerings. Verse 14, by specifying the daily, perpetual nature of the grain offering, reinforces the overarching theme of unbroken, sanctified worship that is central to this visionary blueprint for a renewed covenant community. The meticulous detail, from the temple's dimensions to the precise measurements of offerings, underscores the divine origin and unyielding standard for worship in this future era.
  • Historical & Cultural Context: The book of Ezekiel was composed during the Babylonian exile (c. 593-571 BC), a period of profound national and spiritual desolation for the Israelites. Having lost their temple, their land, and their monarchy, the exiles grappled with questions of God's faithfulness and their future identity. Ezekiel's elaborate temple vision served as a potent message of hope, promising a future return to the land, the rebuilding of a purified temple, and the re-establishment of proper worship. In ancient Israelite culture, sacrifice and offering were foundational to their covenant relationship with God, serving as expressions of atonement, thanksgiving, and communion. The detailed regulations in Ezekiel often echo and expand upon the Mosaic Law (e.g., the grain offering in Leviticus 2), emphasizing the critical importance of adherence to divine commands for maintaining purity and fellowship with God. The unique figure of the "prince" in this vision, distinct from the pre-exilic kings, suggests a purified and obedient leadership that would facilitate this ideal worship, free from the corruption that plagued earlier monarchies.
  • Key Themes: Ezekiel 46:14 significantly contributes to several profound themes woven throughout Ezekiel's prophecy. Firstly, it powerfully articulates the theme of Perpetual Worship and Unwavering Devotion. The repeated emphasis on "every morning" and "continually by a perpetual ordinance" highlights the unending, consistent, and unwavering nature of the worship commanded. This reflects an ideal state of unbroken communion and dedication to the Lord, mirroring the daily burnt offering established in the Mosaic Law (Exodus 29:38-42). Secondly, the verse underscores Divine Precision and Order. The highly specific measurements for the fine flour and oil ("the sixth part of an ephah, and the third part of an hin") emphasize God's demand for meticulousness and exactness in carrying out His commands. This illustrates that worship is not to be haphazard but performed with careful adherence to divine instruction, reflecting God's own orderly and holy nature. Finally, the visionary nature of the temple and its rituals points towards an Anticipation of Future Worship and Restoration. While interpretations vary, many theological perspectives view this vision as foreshadowing the ultimate spiritual reality of God's presence among His people, culminating in the perfect sacrifice of Christ and the heavenly sanctuary, or the spiritual worship of the church as the new temple (see Ephesians 2:19-22).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • meat offering (Hebrew, minchâh', H4503): This term refers to a "donation," "tribute," or specifically a "sacrificial offering (usually bloodless and voluntary)." In the King James Version, "meat offering" is an archaic term for what is more accurately understood as a grain offering or cereal offering. It was typically made of fine flour, often mixed with oil and frankincense, and was distinct from blood sacrifices. This offering symbolized dedication, thanksgiving, or the firstfruits of the harvest, representing a worshiper's sustenance and labor offered to God, acknowledging God as the source of all provision.
  • morning (Hebrew, bôqer', H1242): Meaning "dawn (as the break of day)" or "morning." The explicit inclusion of "every morning" emphasizes the daily, consistent, and unwavering nature of this particular offering. It highlights the regularity and rhythm of worship prescribed for the ideal temple, signifying a constant dedication to the LORD from the very start of each day, a pattern of renewed commitment.
  • perpetual ordinance (Hebrew, chuqqâh' and ʻôwlâm', H2708): chuqqâh denotes "an enactment," "appointment," or "statute," referring to a divinely established rule or custom. From H5769, ʻôwlâm signifies "time out of mind (past or future)," or "eternity," often translated as "eternal," "everlasting," or "perpetual." When combined with "continually" (H8548, tâmîyd, meaning "constant" or "continuance"), these terms underscore the unceasing, binding, and divinely mandated nature of this offering. It is not a temporary command but an enduring, foundational aspect of worship in this visionary temple, reflecting God's unchanging nature and His desire for ongoing communion with His people.

Verse Breakdown

  • "And thou shalt prepare a meat offering for it every morning": This clause directly addresses the "prince," whose role in the temple rituals is established earlier in Ezekiel 46. The command is to "prepare" (H6213, ʻâsâh, to do or make, indicating active participation and responsibility) a "meat offering" (H4503, minchâh), which is a grain offering. The phrase "for it" refers to the altar, the designated place of offering. The instruction "every morning" (H1242, bôqer) establishes the daily, consistent rhythm of this act of worship, signifying a perpetual dedication and the renewal of commitment at the start of each day.
  • "the sixth part of an ephah, and the third part of an hin of oil, to temper with the fine flour": This highly specific detail provides the exact measurements and components for the grain offering. An "ephah" (H374, ʼêyphâh) was a dry measure (approximately 22 liters), making "the sixth part" (H8345, shishshîy) about 3.67 liters of "fine flour" (H5560, çôleth), signifying the highest quality. A "hin" (H1969, hîyn) was a liquid measure (approximately 3.67 liters), meaning "the third part" (H7992, shᵉlîyshîy) of a hin of "oil" (H8081, shemen) would be about 1.22 liters. The oil was "to temper with" (H7450, râçaç, to moisten or mix thoroughly) the fine flour, indicating a careful preparation where the ingredients were fully integrated. These precise quantities emphasize God's demand for accuracy, order, and the offering of the very best in worship.
  • "a meat offering continually by a perpetual ordinance unto the LORD": This concluding phrase reiterates the nature and purpose of the offering. It is again identified as a "meat offering" (grain offering), and the terms "continually" (H8548, tâmîyd) and "perpetual ordinance" (H5769, ʻôwlâm and H2708, chuqqâh) underscore its unending, binding, and divinely mandated status. This offering is not optional or temporary but a constant, foundational requirement for the ideal worship. The ultimate recipient and object of this worship is "unto the LORD" (H3068, Yᵉhôvâh), signifying that all acts of worship are directed to the sovereign, self-existent God alone, for His glory and according to His holy will.

Literary Devices

Ezekiel 46:14 masterfully employs several literary devices to convey its profound message regarding worship. Precision and Detail are paramount, evident in the exact measurements of "the sixth part of an ephah" and "the third part of a hin of oil." This meticulousness is not merely descriptive but functions as a literary technique to emphasize the divine origin and sacred nature of the instructions. It communicates God's demand for absolute adherence and order in worship, leaving no room for human improvisation or casualness. Repetition is also a key device, with the phrase "a meat offering" appearing twice, reinforcing the central subject of the verse and its importance within the daily ritual. Furthermore, the combination of "continually" and "perpetual ordinance" creates a powerful Emphasis on the unending and binding nature of this command. This redundancy highlights the unwavering commitment and devotion required in the visionary temple. Finally, the entire passage functions as Symbolism, where the physical act of offering represents the spiritual reality of dedication, obedience, and an unbroken covenant relationship with God. The grain offering itself, a bloodless sacrifice, symbolizes the offering of one's sustenance and labor, a life lived in constant devotion and gratitude.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 46:14, with its emphasis on a daily, precisely measured, and perpetually ordained grain offering, speaks volumes about God's desire for consistent, ordered, and heartfelt worship. Theologically, it underscores the principle that true devotion is not sporadic but a continuous posture of the heart and life. It reflects God's holiness and His expectation that His people approach Him with reverence and according to His prescribed ways. While the physical temple and its animal sacrifices pointed forward to the ultimate atonement, the grain offering, representing sustenance and the fruits of labor, symbolized dedication, thanksgiving, and the offering of one's life and resources to God. This perpetual ordinance foreshadows the unending worship of God's people, a spiritual reality that transcends physical rituals and points to an eternal, unbroken communion with the Divine.

REFLECTION AND APPLICATION

Ezekiel 46:14, though describing a specific Old Testament ritual within a visionary temple, offers profound and timeless principles for contemporary Christian living. The command for a "continual" and "perpetual ordinance" of worship challenges us to examine the consistency and depth of our own devotion to God. In a world saturated with distractions and demands, cultivating an "every morning" discipline of seeking God through prayer, diligent Bible study, and reflective meditation is crucial for spiritual vitality and growth. This verse reminds us that our spiritual lives should not be sporadic or relegated solely to weekly church attendance, but rather a constant, ongoing communion with God, permeating every aspect of our existence. Furthermore, the meticulous measurements ("fine flour," "sixth part of an ephah") signify the importance of offering our very best to the Lord, not merely our leftovers or what is convenient. This translates into dedicating our prime time, our purest intentions, our highest abilities, and our unreserved resources to God's service, recognizing that He is supremely worthy of nothing less than our wholehearted devotion. Our worship, whether personal or corporate, should be marked by intentionality, reverence, and a passionate desire to align with God's revealed will, reflecting a sincere heart that truly seeks to honor and glorify Him.

Questions for Reflection

  • How does the "every morning" aspect of this offering challenge my current patterns of daily spiritual discipline and my commitment to consistent communion with God?
  • What does "offering our best" (represented by "fine flour" and precise measurements) look like in my personal worship, my professional endeavors, and my service to God today?
  • In what practical ways can I cultivate a "continual" and "perpetual ordinance" of worship in my everyday life, extending beyond formal religious practices into all my thoughts, words, and deeds?

FAQ

What is a "meat offering" in this context?

Answer: In the King James Version, "meat offering" is an archaic translation of the Hebrew word minchâh (H4503). It does not refer to animal flesh but rather to a grain offering or cereal offering. This type of offering was typically made of fine flour, often mixed with oil and frankincense, and was distinct from blood sacrifices. It symbolized dedication, thanksgiving, or the firstfruits of the harvest, representing the worshiper's sustenance and labor offered to God, acknowledging His provision and sovereignty. You can learn more about this type of offering in Leviticus 2:1.

Who is "thou" in this verse, and what is the significance of their role?

Answer: In the context of Ezekiel chapters 40-48, "thou" refers to the prince (Hebrew: nāsîʼ). This figure is introduced in earlier verses of Ezekiel 46 (e.g., Ezekiel 46:2). The prince in Ezekiel's vision is a unique leader, distinct from the pre-exilic kings of Israel, whose authority is strictly defined by God's law. His role is to facilitate and participate in the temple worship, ensuring that the offerings are made correctly and consistently. He is not a priest, but he is responsible for providing the offerings and leading the people in their worship, symbolizing a purified and obedient leadership that would characterize the restored community.

Is the temple described in Ezekiel 40-48, and thus its rituals like Ezekiel 46:14, meant to be a literal future temple, or is it symbolic?

Answer: The interpretation of Ezekiel's temple vision, including the rituals described, is a subject of ongoing theological debate among scholars. There are primarily three main views:

  • Some believe the vision describes a literal temple that will be built in Jerusalem during a future millennial kingdom, where these sacrifices (understood as memorial offerings, not for atonement) will be reinstituted.
  • Others view the temple as symbolic of the New Testament church, where believers are the spiritual temple of God (1 Corinthians 3:16). In this view, the detailed rituals symbolize the spiritual worship, order, and holiness expected of God's people today, fulfilled in Christ.
  • A third view sees the vision as a symbolic representation of heavenly realities and the perfect worship that occurs in God's presence, fulfilled ultimately in Christ's perfect sacrifice and His eternal high priesthood in the heavenly sanctuary (Hebrews 9:11-12). While the physical sacrifices are no longer needed for atonement due to Christ's finished work, the principles of perpetual worship, divine order, and dedication to God remain eternally relevant.

CHRIST-CENTERED FULFILLMENT

Ezekiel 46:14, with its depiction of a "continual" and "perpetual ordinance" of a grain offering, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The entire Old Testament sacrificial system, including the daily grain offerings, served as a shadow pointing to the perfect reality to come. While these offerings were temporary and had to be repeated daily and perpetually, Christ's singular sacrifice on the cross was "once for all" (Hebrews 10:10), perfectly atoning for sin and rendering all further blood sacrifices obsolete. Jesus is the ultimate "fine flour" (H5560, çôleth), the "Bread of Life" who came down from heaven to give life to the world (John 6:35), perfectly pure and unblemished. Furthermore, Christ's work establishes a new covenant where believers, united with Him, become a "perpetual ordinance" of worship. We are called to present our bodies as "living sacrifices, holy and pleasing to God" (Romans 12:1), offering spiritual sacrifices of praise and good deeds through Him (Hebrews 13:15-16). The "every morning" aspect of the offering is fulfilled in Christ's continuous intercession for us at the right hand of God (Hebrews 7:25), and in the Holy Spirit's indwelling, enabling believers to live a life of constant communion and worship. Thus, the meticulous, perpetual worship envisioned by Ezekiel is fully realized in Christ, who not only fulfilled the requirements of the law but also empowered His people to offer a truly spiritual and unending worship unto the LORD.

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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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