TRV
Translation
King James Version
And he shall prepare a meat offering, an ephah for a bullock, and an ephah for a ram, and for the lambs according as his hand shall attain unto, and an hin of oil to an ephah.
Complete Jewish Bible
He is to prepare a grain offering consisting of a bushel for the bull, a bushel for the ram, and for the lambs as his means allow; with a gallon of olive oil per bushel.
Berean Standard Bible
He is to provide a grain offering of an ephah with the bull, an ephah with the ram, and as much as he is able with the lambs, along with a hin of oil per ephah.
American Standard Version
and he shall prepare a meal-offering, an ephah for the bullock, and an ephah for the ram, and for the lambs according as he is able, and a hin of oil to an ephah.
World English Bible Messianic
and he shall prepare a meal offering, an efah for the bull, and an efah for the ram, and for the lambs according as he is able, and a hin of oil to an efah.
Geneva Bible (1599)
And he shall prepare a meat offring, euen an Ephah for a bullocke, and an Ephah for a ram, and for the lambes according as his hand shall bring, and an Hin of oyle to an Ephah.
Young's Literal Translation
And with an ephah for a bullock, and an ephah for a ram, he prepareth a present, and for the lambs as his hand attaineth, and of oil a hin for an ephah.
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Commentary on Ezekiel 46 verses 1–15
1 ¶ Thus saith the Lord GOD; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened.
2 And the prince shall enter by the way of the porch of that gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt offering and his peace offerings, and he shall worship at the threshold of the gate: then he shall go forth; but the gate shall not be shut until the evening.
3 Likewise the people of the land shall worship at the door of this gate before the LORD in the sabbaths and in the new moons.
4 And the burnt offering that the prince shall offer unto the LORD in the sabbath day shall be six lambs without blemish, and a ram without blemish.
5 And the meat offering shall be an ephah for a ram, and the meat offering for the lambs as he shall be able to give, and an hin of oil to an ephah.
6 And in the day of the new moon it shall be a young bullock without blemish, and six lambs, and a ram: they shall be without blemish.
7 And he shall prepare a meat offering, an ephah for a bullock, and an ephah for a ram, and for the lambs according as his hand shall attain unto, and an hin of oil to an ephah.
8 And when the prince shall enter, he shall go in by the way of the porch of that gate, and he shall go forth by the way thereof.
9 But when the people of the land shall come before the LORD in the solemn feasts, he that entereth in by the way of the north gate to worship shall go out by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate: he shall not return by the way of the gate whereby he came in, but shall go forth over against it.
10 And the prince in the midst of them, when they go in, shall go in; and when they go forth, shall go forth.
11 And in the feasts and in the solemnities the meat offering shall be an ephah to a bullock, and an ephah to a ram, and to the lambs as he is able to give, and an hin of oil to an ephah.
12 Now when the prince shall prepare a voluntary burnt offering or peace offerings voluntarily unto the LORD, one shall then open him the gate that looketh toward the east, and he shall prepare his burnt offering and his peace offerings, as he did on the sabbath day: then he shall go forth; and after his going forth one shall shut the gate.
13 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.
14 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.
15 Thus shall they prepare the lamb, and the meat offering, and the oil, every morning for a continual burnt offering.
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
(Chapter 46—Verses 1 onwards). Thus says the Lord God: The gate of the inner court that faces east will be closed for six days, during which work is being done; but on the Sabbath day it will be opened, and also on the day of the new moon it will be opened. And the prince shall enter through the vestibule of the outer gate, and shall stand at the threshold of the gate. The priests shall offer his burnt offering and his peace offerings, and he shall worship at the threshold of the gate and then leave. But the gate shall not be closed until evening. And the people of the land shall worship at the entrance of that gate on the Sabbaths and on the new moons before the Lord. The prince shall offer on the Sabbaths, as a burnt offering to the Lord, six unblemished lambs and an unblemished ram, and a grain offering of an ephah for the ram. And for the lambs, whatever his hand gives as a sacrifice, and a hin of oil for each ephah. On the new moons, he shall offer an unblemished bull from the herd, and six lambs and rams shall be unblemished. And one ephah for a young bull, and one ephah for a ram shall he make a sacrifice: and with every ephah there shall be a hin of oil. Where we have translated ephah, which is a tenth part of an ephah, they have rendered it πέμμα, which in our language means a measure of volume. And where we have said sacrifice, they have used the Hebrew word Manaa, which Aquila translated as gift or sacrifice, and Theodotion translated as sacrifice. And meanwhile, before we discuss what these things mean, the very words of Scripture must be explained paraphrastically. 'The gate,' it says, 'of the inner court shall be closed for six days, as it is written: Six days you shall work and do all your works (Exod. XXIII, 12); and it shall not be any gate, but the one facing the East, where the sun of justice rises. Moreover, on the Sabbath day, that is, on the seventh day, which is a day of rest, it shall be opened each week, and again, when thirty days are complete, which is the end of one month and the beginning of another, that is, on the day of the calends, it shall be opened, so that what the seventh day has as a privilege in the week, the beginning of the month may have as a privilege as well.' But why it is opened on the seventh day, and on the first day of the month, the inner gate of the atrium facing the East will be explained in the following discourse. And the prince will enter, he says, through the path of the outer gate of the atrium: and he will stand at the threshold of the inner gate of the atrium, which faces the East: and he will not enter the inner atrium, but while he is standing there, other priests will make a burnt offering for him, which offering Symmachus interpreted as a holocaust: and peace offerings, or those pertaining to salvation, so that after the offering of the prince has been consumed by the holy fire, and the leader has been reconciled with God, then he may be able to worship on the threshold of the inner gate of the atrium where he stood, and he may exit. What then? Will the gate be immediately closed after the departure of the prince? By no means, but it will be open until evening, so that after the prince, all the people of the land may worship in front of that gate; they shall worship on the Sabbaths and the first days of the month when the gate is opened. And because he had said before: 'The priests shall make his burnt offering and his peace offerings,' and he had not indicated the number of burnt offerings, now he adds: 'On the Sabbaths, the prince shall offer this burnt offering to the Lord.' However, it is offered not by itself, but by the priests, of whom it is written: 'And the priests shall offer its burnt offering and its peace offerings: six flawless male lambs, and one flawless ram; and the sacrifice of the ram shall be measured by an ephah, which in Hebrew is called an Epha (). And the sacrifice that his hands who offer it are able to offer shall be six lambs; and for each ephah, the measure of oil shall be a hin, which is called in Hebrew a hin. But on the first day of the month, which is the day of the new moon, it shall have a greater privilege than the Sabbath, and a calf shall be offered from the herd, or a flawless bull.' The rest, that is, six spotless lambs and one spotless ram, and their sacrifices, shall possess the ritual of the Sabbath: only in this way, that just as in the ram the same amount of flour and oil is offered as a sacrifice, so it should be offered in the calf. These things are stated for the sake of clarity: now, with the Lord's gift, let us unlock the spiritual meaning. But when we have come to the seventh day, that is, the Sabbath, on which eternal rest is, or to the day of the Kalends, when after a blind night and horrible darkness, the beginning of light is, the Eastern gate is opened to us: and if any of us, by the merits of virtues, shall have attained to the name and dignity of leader by the way of the porch of the outer gate, that is, by the labours of this world: and shall enter the gate of the Church, which is as yet placed in earthly boundaries: it shall enter not the inner court, for this is written in the present place; but it shall stand at the threshold of the inner gate, and abide in it. But if the prince does not enter the inner atrium in the present Scripture, but stands at its threshold, there is no doubt that now we see and know in part; and not yet revealed, we contemplate the glory of the Lord. Finally, with the prince standing at the threshold of the gate of the inner atrium, the other priests, to whom this duty is delegated (whom we can understand as angelic virtues), will make a burnt offering and peace offerings on behalf of him. For we are born of the mercy of God, and every creature is unclean in comparison to the Creator, and must be cleansed by divine fire, as the lips of the prophet Isaiah were cleansed, so that after receiving peace through sacrifice, he may then stand at the threshold and worship the almighty God, and acknowledge his unworthiness to enter the inner court, and immediately enter. After the first person has exited, the inner gate of the court will not be closed until evening of this age, but will remain open so that the people of the earth may come to the door and worship him. Not at all times, but when they have rested from sins and the darkness of faith has been dispelled, and they have received the light of knowledge. But this very burnt offering that the prince offers through the priests on the Sabbath day is concluded with six unblemished lambs; namely, for the six days in which we work in the world, and a flawless ram, which is the leader of the flock; so that through each ram it may be offered in sacrifice an ephah, that is, a tenth part of a measure. In the sacrifice of the six lambs, a certain measure is not specified: but whatever amount the hand of the one offering has given, that is, according to the quality and measure of the works (Matthew 25). But he shall offer a hin of oil for each ephah, that is, the oil which the five virgins prepared for themselves, so that he may anoint the flour or mix it, and every offering of God may be full of the light of truth and the face of the one offering the oil may be brightened. But on the day of the kalends, that is, the thirtieth day, when the firstborn and the Levites are numbered in the Law, apart from all of Israel, of whom we have spoken above, an unblemished calf from the herd is offered, about which we discussed more fully in the previous chapter, and six lambs, and unblemished rams, and whatever is offered on the Sabbaths, so that we may attain eternal rest and deserve to hear: 'Well done, good servant, because you have been faithful in a few things, I will set you over many, enter into the rest of your Lord' (Matthew 25:21; Luke 19:17); and not only arrive at the gate of the inner courtyard, but also be able to enter its innermost parts, and possess it by work: 'Planted in the house of the Lord, they will flourish in the courts of our God' (Psalm 92:14).
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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SUMMARY
Ezekiel 46:7 meticulously outlines the specific grain and oil offerings required to accompany animal sacrifices within the visionary temple, mandating an ephah of grain for a bullock and a ram, a flexible quantity for lambs "according as his hand shall attain unto," and a hin of oil for every ephah of grain. This precise divine blueprint for future worship underscores God's demand for intentionality, generosity, and Spirit-led adherence to His revealed will in all acts of devotion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 46:7 employs several literary devices to convey its message with clarity and emphasis. The most prominent is Precision, evident in the meticulous enumeration of dry and liquid measures (ephah, hin) and the specific animals (bullock, ram, lambs). This exacting detail serves to underscore the divine demand for order, intentionality, and reverence in worship, leaving no room for ambiguity or casualness in approaching God. There is also an element of Repetition with the phrase "an ephah for a bullock, and an ephah for a ram," which reinforces the fixed and unvarying nature of these particular offerings. Furthermore, the verse utilizes Synecdoche in the phrase "as his hand shall attain unto," where "hand" (yâd) represents the prince's overall capacity, ability, or available resources. This allows for a nuanced approach to the offering for the lambs, balancing strict divine command with practical considerations of the worshiper's means.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 46:7, with its intricate details of grain and oil offerings, underscores a profound theological principle: God desires worship that is both precise in its adherence to divine instruction and generous in its spirit. The meticulous measurements reflect God's absolute holiness and His expectation that those who approach Him do so with deep reverence and intentionality, never haphazardly. This vision of future temple worship, while interpreted literally by some, also serves as a powerful symbol of a renewed covenant relationship where God's people serve Him with wholehearted devotion and according to His perfect will. The inclusion of the "meat offering" (grain offering) alongside animal sacrifices highlights the comprehensive nature of ancient worship, where both the shedding of blood for atonement and the offering of the fruits of the ground for thanksgiving and dedication were essential. This balance points to a holistic approach to devotion, encompassing both propitiation and praise, acknowledging God as the source of all provision and the recipient of all worship.
REFLECTION AND APPLICATION
While the literal temple sacrifices described in Ezekiel are not practiced by Christians today, the enduring spiritual principles embedded in Ezekiel 46:7 remain profoundly relevant. This verse challenges us to consider the intentionality and generosity of our worship in all its forms. God desires our "best," not merely our leftovers or what is convenient. Just as specific measurements were required for ancient offerings, so too are we called to offer our lives—our time, talents, resources, and affections—with purpose and dedication. Our worship should not be haphazard but thoughtful, reflecting a deep reverence for God's holiness and a grateful response to His abundant provision. The flexibility for the lambs, "as his hand shall attain unto," reminds us that while God desires our best, He also understands our capacity, calling us to give proportionally and faithfully from what He has graciously entrusted to us. Ultimately, this verse calls us to a life of consecrated living, where every aspect of our being is offered to God as a spiritual sacrifice, holy and pleasing to Him, reflecting His own meticulous and generous love.
Questions for Reflection
FAQ
What does "meat offering" mean in Ezekiel 46:7, and why is it important to understand?
Answer: In the King James Version, "meat offering" is an archaic translation of the Hebrew word minchâh (H4503), which actually refers to a grain or cereal offering, not animal flesh. This is crucial to understand because it clarifies that the verse is not describing a bloody sacrifice but a non-bloody offering, typically made of fine flour, often mixed with oil and frankincense. Grain offerings were foundational in Old Testament worship, symbolizing dedication, thanksgiving, and the acknowledgment of God's provision from the land (see Leviticus 2). Understanding this prevents misinterpretation and highlights the comprehensive nature of the offerings in Ezekiel's vision, where both blood and bloodless sacrifices played distinct roles.
Why are such detailed measurements (ephah, hin) given for the offerings?
Answer: The meticulous details regarding quantities like the ephah (H374, a dry measure) and hin (H1969, a liquid measure) in Ezekiel 46:7 underscore God's demand for order, specificity, and intentionality in worship. These precise measurements reflect the divine desire for worship that is not haphazard or arbitrary but reverent, standardized, and according to His revealed will. It emphasizes the sanctity of God's presence and the necessity of purity and exactness for those who approach Him. This level of detail also points to the comprehensive nature of God's plan for future worship, leaving no aspect to human discretion when divine instructions are given, thereby ensuring proper reverence and obedience.
How is Ezekiel 46:7 relevant to Christians today, given that we do not offer physical sacrifices?
Answer: While Christians no longer offer physical sacrifices due to the perfect and complete sacrifice of Jesus Christ (as discussed in Hebrews 10:10-14), the principles embedded in Ezekiel 46:7 remain highly relevant. The verse teaches us about the intentionality, generosity, and reverence God desires in our worship. Our "offerings" today are spiritual: our lives as living sacrifices (Romans 12:1), our praise and thanksgiving (Hebrews 13:15), our service, and our financial resources. The precision of the ancient offerings reminds us to give our best, thoughtfully and generously, from what God has entrusted to us, rather than offering Him what is leftover or convenient. It calls us to a life of wholehearted devotion.
CHRIST-CENTERED FULFILLMENT
Ezekiel 46:7, with its meticulous regulations for grain and oil offerings accompanying animal sacrifices, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The "meat offering" (grain offering) itself points to an offering of sustenance and life, often representing dedication and thanksgiving. While all Old Testament sacrifices, including grain offerings, were types and shadows, they ultimately pointed to the perfect sacrifice of Christ. He is not merely the Lamb offered for sin (as seen in John 1:29), but also the "bread of life" (John 6:35), the complete spiritual sustenance for His people. The precise measurements in Ezekiel foreshadow the perfect, once-for-all nature of Christ's offering, which was not "according as his hand shall attain unto" in a limited sense, but was a full, complete, and unblemished surrender, perfectly fulfilling all of God's righteous demands (Hebrews 9:12). The oil, often symbolic of the Holy Spirit, further connects to Christ, who was anointed with the Spirit without measure (John 3:34) for His priestly and kingly work. Thus, in Christ, we see the perfect "offering" that fully satisfies God's holiness, provides eternal access to His presence, and transforms our worship from ritualistic adherence to a Spirit-empowered response to His finished work.