Ezekiel 46:15

Translation
King James Version
Thus shall they prepare the lamb, and the meat offering, and the oil, every morning for a continual burnt offering.
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KJV (with Strong's)
Thus shall they prepare H6213 H6213 the lamb H3532, and the meat offering H4503, and the oil H8081, every morning H1242 for a continual H8548 burnt offering H5930.
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Complete Jewish Bible
Thus they will offer a lamb, a grain offering and oil each morning as the ongoing burnt offering.'
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Berean Standard Bible
Thus they shall provide the lamb, the grain offering, and the oil every morning as a regular burnt offering.’
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American Standard Version
Thus shall they prepare the lamb, and the meal-offering, and the oil, morning by morning, for a continual burnt-offering.
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World English Bible Messianic
Thus shall they prepare the lamb, and the meal offering, and the oil, morning by morning, for a continual burnt offering.
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Geneva Bible (1599)
Thus shall they prepare the lambe, and the meate offring and the oyle euery morning, for a continual burnt offring.
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Young's Literal Translation
and prepare ye the lamb, and the present, and the oil, morning by morning, a continual burnt-offering.
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See also
Hebrews 10:1Hebrews 10:10Hebrews 7:27Exodus 29:42Hebrews 9:26Numbers 28:6
In the KJVVerse 21,671 of 31,102

Study This Verse

SUMMARY

Ezekiel 46:15 presents a precise divine instruction within the prophet's visionary temple, mandating a daily, perpetual burnt offering consisting of a lamb, a grain offering, and oil, to be prepared every morning. This command underscores God's unwavering desire for consistent, meticulous worship and atonement, serving as a foundational element of the restored covenant community envisioned for Israel's future. The verse highlights the enduring principles of dedication, provision, and purification central to approaching a holy God.

CONTEXT

  • Literary Context: Ezekiel 46:15 is strategically placed within the climactic section of Ezekiel's prophecy, specifically chapters 40-48, which unveil an elaborate, visionary blueprint for a new temple, its intricate ordinances, and the eschatological redistribution of land among the tribes of Israel. This segment, often termed the "Temple Vision," serves as a profound theological response to the destruction of the first temple and the Babylonian exile, offering a detailed framework for a renewed worship system and a restored, purified covenant relationship between God and His people. Chapter 46 specifically delineates the laws governing the prince's offerings, the proper use of the temple gates, and various daily and festival sacrifices. Verse 15 itself details a fundamental aspect of the daily routine of worship, immediately following instructions for the prince's voluntary offerings and preceding further specifics on the preparation areas for sacrificial meals. The meticulous detail throughout these chapters emphasizes the profound sanctity, divine order, and precise requirements for worship within God's future dwelling place.
  • Historical & Cultural Context: Ezekiel's prophetic ministry unfolded during the traumatic period of the Babylonian exile (597-538 BC), a time of profound national despair, spiritual disorientation, and existential crisis for the Judean exiles. The devastating destruction of the First Temple in Jerusalem in 586 BC, coupled with the forced displacement of the people, had shattered their understanding of God's tangible presence and the enduring nature of His covenant promises. In this context of profound loss and uncertainty, Ezekiel's elaborate temple vision served as a powerful, divinely inspired message of hope, restoration, and unwavering divine faithfulness. It assured the exiles that God had not abandoned them and that a glorious future of renewed worship, divine indwelling, and national restoration awaited them. The concept of daily sacrifices was deeply ingrained in Israelite culture, stemming directly from the Mosaic Law, which prescribed a continual burnt offering as a central feature of national worship, as detailed in passages like Exodus 29:38-42 and Numbers 28:3-8. Ezekiel's visionary reaffirmation of these rituals, albeit in a renewed and purified form, underscored their enduring importance as central to maintaining covenant fellowship and atonement with God.
  • Key Themes: This verse significantly contributes to several overarching themes within Ezekiel's prophecy and the broader biblical narrative. Firstly, it powerfully underscores the theme of Continual Devotion and Worship, emphasizing the unbroken rhythm and unwavering commitment required in acknowledging God's sovereignty, holiness, and provision through consistent acts of sacrifice. The phrase "every morning [for] a continual burnt offering" highlights the persistent and unwavering dedication expected. Secondly, it reinforces the theme of Divine Ordinance and Purity, demonstrating God's precise, non-negotiable, and holy requirements for approaching Him. These highly detailed instructions reflect God's absolute holiness and the necessity of a divinely ordained system for atonement and fellowship, echoing the meticulous laws concerning offerings found throughout Leviticus. Lastly, the verse illuminates the Elements of Sacrifice and Atonement, with each component of the offering carrying profound theological weight: the lamb symbolizes expiation and purity, the grain offering (or "meat offering") represents dedication, thanksgiving, and the offering of the fruits of one's labor, and the oil signifies consecration, anointing, and divine blessing. Together, these elements form a comprehensive act of worship, pointing to the multifaceted nature of reconciliation and communion with a holy God.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • prepare (Hebrew, ʻâsâh', H6213): This verb (H6213) is a primitive root meaning "to do or make, in the broadest sense and widest application." In the context of Ezekiel 46:15, it signifies the precise and deliberate act of performing, executing, or carrying out the specific ritual of preparing the offerings. This implies not merely physical readiness but also adherence to divine instruction, emphasizing the importance of obedience and meticulousness in worship. The breadth of its meaning suggests that this preparation encompasses the entire process of setting apart, readying, and presenting the sacrifices according to God's holy will.
  • meat offering (Hebrew, minchâh', H4503): This noun (H4503) derives from an unused root meaning "to apportion" or "bestow." It refers to a donation or tribute, and specifically denotes a sacrificial offering that is typically bloodless and voluntary. In the King James Version, "meat offering" is an archaic translation for what is more accurately understood as a grain, meal, or cereal offering. Unlike the burnt offering, which was wholly consumed, the minchâh often involved a portion being burnt on the altar and the remainder eaten by the priests, symbolizing dedication, thanksgiving, and fellowship with God, representing the offering of human labor and sustenance back to the Creator.
  • burnt offering (Hebrew, ʻôlâh', H5930): This feminine active participle (H5930) comes from the root ʻâlâh, meaning "to go up." It specifically denotes a holocaust, an offering that "goes up in smoke" as it is entirely consumed on the altar. The ʻôlâh symbolized complete dedication and surrender to God, and crucially, served as an atonement for sin, signifying the worshiper's total surrender and the complete acceptance of the sacrifice by God. Its perpetual nature in Ezekiel's vision highlights the ongoing need for atonement, purification, and absolute devotion to a holy God.

Verse Breakdown

  • "Thus shall they prepare the lamb,": This opening clause establishes the divine imperative, indicating a divinely prescribed method ("Thus shall they") for the meticulous preparation of the primary sacrificial animal. The "lamb" (Hebrew: kebes, H3532), referring to a young ram, was a common and profoundly significant animal in Israelite sacrificial rituals, frequently symbolizing purity, innocence, and atonement. The act of "preparing" implies the careful and precise steps involved in readying the animal for sacrifice, including its selection, ritual slaughter, and division according to the prescribed ordinances.
  • "and the meat offering,": This phrase specifies the essential inclusion of the minchâh, or grain offering, alongside the animal sacrifice. This bloodless offering typically consisted of fine flour, often mixed with oil and frankincense. Its presence signifies that worship is not solely focused on atonement for sin but also encompasses acts of thanksgiving, dedication, and the acknowledgment of God's generous provision, representing the offering of the fruits of human labor and sustenance back to the Creator.
  • "and the oil,": The explicit mention of "oil" (Hebrew: shemen, H8081) is highly significant. Oil, particularly olive oil, was a vital and versatile component in many ancient Israelite rituals, symbolizing anointing, consecration, abundance, purity, and often the presence or work of the Holy Spirit. In the context of offerings, it was typically poured over the grain offering or used in conjunction with the animal sacrifice, adding to its sacredness, completing the prescribed elements, and signifying the divine blessing or anointing upon the offering.
  • "every morning [for] a continual burnt offering.": This concluding phrase emphatically underscores the perpetual and rhythmic nature of this specific sacrifice. "Every morning" establishes a daily, unwavering routine, while "continual" (Hebrew: tâmîyd, H8548) denotes an unbroken, constant, and enduring practice. This highlights the unwavering commitment to worship and atonement required in the visionary temple, underscoring that God's desire for fellowship and the ongoing need for purification are foundational and ceaseless in the life of His people. The "burnt offering" (Hebrew: ʻôlâh, H5930) reiterates that this daily ritual involves the complete consumption of the sacrifice, symbolizing total dedication, comprehensive atonement, and the ascending of the offering to God.

Literary Devices

Ezekiel 46:15 masterfully employs several literary devices to convey its profound theological and practical message. The most prominent is Prescriptive Language, immediately evident in the opening "Thus shall they prepare." This imperative, instructional tone establishes the verse as a direct divine command or ordinance, underscoring the non-negotiable and authoritative nature of God's requirements for worship and ritual purity. Symbolism is also central to the verse's meaning, with each element of the offering carrying deeper theological significance: the lamb symbolizes purity, innocence, and atonement; the grain offering (or "meat offering") represents thanksgiving, dedication, and the offering of sustenance; and the oil signifies consecration, anointing, abundance, and divine blessing. Furthermore, the Repetition and Emphasis of "every morning" and "continual" highlight the perpetual, unwavering, and unbroken nature of the required worship. This emphasis serves to impress upon the audience the profound importance of consistent, dedicated communion with God, establishing a rhythm of devotion that reflects God's unchanging holiness and His desire for ongoing fellowship.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 46:15, with its emphasis on a continual burnt offering, is deeply interwoven with the broader biblical theology of worship, atonement, and God's covenant relationship with His people. It powerfully reiterates the Old Testament principle that access to a holy God necessitates a divinely appointed means of purification, dedication, and reconciliation. While the specific rituals described in Ezekiel's vision are part of a future, idealized temple, they profoundly echo the daily sacrifices commanded under the Mosaic Law, demonstrating God's unchanging desire for consistent, ordered communion with humanity. The meticulous nature of the offerings highlights the seriousness of sin and the absolute necessity of a perfect, divinely sanctioned sacrifice for reconciliation. Ultimately, these shadows and types find their ultimate substance, perfect fulfillment, and eternal efficacy in the person and redemptive work of Jesus Christ, who perfectly embodies the Lamb, the offering, and the anointing, thereby making possible a new and living way to God.

REFLECTION AND APPLICATION

Ezekiel 46:15, though set within a visionary context of ancient temple worship, offers profound and enduring principles for contemporary Christian living. The call for a "continual burnt offering" every morning transcends the literal sacrifice of animals and resonates deeply with the New Testament's call for ongoing, wholehearted dedication to God. It challenges believers to cultivate consistent spiritual disciplines, recognizing that our relationship with God is not a sporadic event but a daily, intentional, and unwavering commitment. Just as the lamb was wholly consumed on the altar, we are invited to offer our entire selves—our time, talents, resources, desires, and very lives—as a "living sacrifice," holy and pleasing to God, as powerfully exhorted in Romans 12:1. The elements of the offering—representing atonement, thanksgiving, and consecration—remind us that our worship should encompass both humble repentance and fervent praise, acknowledging God's boundless grace and our absolute dependence on Him. This verse encourages us to approach each new day with a renewed spirit of devotion, seeking to honor God in all we do, empowered by the Holy Spirit, and offering the "sacrifice of praise" continually from our lips, as Hebrews 13:15 teaches, thereby living out our daily, Christ-centered "continual offering."

Questions for Reflection

  • In what practical and intentional ways can I offer a "continual burnt offering" of my life to God every morning, reflecting a posture of complete dedication?
  • How does the meticulous detail of these ancient offerings deepen my understanding of God's holiness, His desire for order, and His call for intentional worship in my own life?
  • What spiritual equivalents of "the lamb, and the meat offering, and the oil" can I identify and actively integrate into my daily spiritual disciplines and acts of devotion today?
  • How does understanding the "continual" nature of Old Testament worship challenge and inspire me to cultivate greater consistency and perseverance in prayer, Bible study, and service to God and others?

FAQ

What does "meat offering" mean in this verse?

Answer: In the King James Version, "meat offering" (H4503, minchâh) is an archaic translation that can be misleading to modern readers. It does not refer to animal flesh but rather to a grain offering or meal offering. This type of offering typically consisted of fine flour, often mixed with oil and frankincense, and was a bloodless sacrifice. It symbolized dedication, thanksgiving, and the offering of the firstfruits of one's labor to God, distinct from the animal sacrifices which primarily dealt with atonement for sin. The minchâh often accompanied burnt offerings or peace offerings, complementing the act of worship and signifying the worshiper's gratitude and dependence on God's provision, as seen in Leviticus 2.

How does this Old Testament command relate to Christian worship today?

Answer: While Christians are no longer required to offer physical animal or grain sacrifices, as these found their ultimate fulfillment in the perfect, once-for-all sacrifice of Jesus Christ (as clearly articulated in Hebrews 10:10), the underlying principles behind Ezekiel 46:15 remain profoundly relevant. The "continual burnt offering" points to God's desire for continual devotion, consistent spiritual discipline, and wholehearted dedication. For believers today, this translates into daily prayer, diligent Bible study, worship in spirit and truth, and presenting our bodies as a "living sacrifice, holy and pleasing to God" (as encouraged in Romans 12:1). Our "offerings" now are spiritual sacrifices of praise, thanksgiving, obedience, and service, empowered by the Holy Spirit.

Who are "they" who are commanded to prepare the offerings?

Answer: In the specific context of Ezekiel's highly detailed temple vision, "they" primarily refers to the priests and, by extension, the Levites who would be divinely appointed and responsible for carrying out the intricate temple rituals and sacrifices. Ezekiel's vision describes a meticulously organized and structured system of worship, with specific roles assigned to the prince, the priests, and the people. The preparation and offering of sacrifices were specialized, sacred duties performed by those consecrated for temple service, ensuring the proper, holy, and unblemished execution of God's precise commands. This reflects the divine order and profound sanctity required for approaching God in His holy dwelling.

CHRIST-CENTERED FULFILLMENT

Ezekiel 46:15, with its meticulous instructions for a continual burnt offering, finds its most profound and complete fulfillment in the person and redemptive work of Jesus Christ. The "lamb" prepared every morning stands as a powerful prophetic shadow of the ultimate Lamb of God, who takes away the sin of the world!. Unlike the daily, repeated, and ultimately insufficient sacrifices of the Old Covenant that could never fully remove sin, Christ offered Himself "once for all" (as triumphantly proclaimed in Hebrews 7:27 and Hebrews 10:10). His perfect, voluntary sacrifice on the cross was the complete "burnt offering," wholly consumed by divine judgment, yet resulting in eternal redemption for all who believe, as Hebrews 9:12 powerfully attests. The "continual" nature of the Old Testament offering points not to a need for repetition, but to the eternal efficacy of Christ's singular sacrifice; it does not need to be repeated because it perfectly and perpetually atones for sin, perfecting those who are sanctified "forever" (as affirmed in Hebrews 10:14). Furthermore, the "oil" used in the offering can be seen as a type of the Holy Spirit, poured out upon Christ without measure, enabling His perfect obedience and sacrifice, and subsequently poured out upon believers, empowering them to live lives of continual worship and dedication, presenting themselves as living sacrifices in response to His ultimate, all-sufficient offering. Thus, Ezekiel 46:15, far from being an obsolete ritual, serves as a powerful prophetic shadow, illuminating the glorious reality of Christ's complete and final work of redemption.

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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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