English Standard Version
“For on my holy mountain, the mountain height of Israel, declares the Lord GOD, there all the house of Israel, all of them, shall serve me in the land. There I will accept them, and there I will require your contributions and the choicest of your gifts, with all your sacred offerings.
King James Bible
For in mine holy mountain, in the mountain of the height of Israel, saith the Lord GOD, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the firstfruits of your oblations, with all your holy things.
American Standard Version
For in my holy mountain, in the mountain of the height of Israel, saith the Lord Jehovah, there shall all the house of Israel, all of them, serve me in the land: there will I accept them, and there will I require your offerings, and the first-fruits of your oblations, with all your holy things.
In my holy mountain, in the high mountain of Israel, saith the Lord God, there shall all the house of Israel serve me; all of them I say, in the land in which they shall please me, and there will I require your firstfruits, and the chief of your tithes with all your sanctifications.
English Revised Version
For in mine holy mountain, in the mountain of the height of Israel, saith the Lord GOD, there shall all the house of Israel, all of them, serve me in the land: there will I accept them, and there will I require your offerings, and the firstfruits of your oblations, with all your holy things.
Webster's Bible Translation
For on my holy mountain, on the mountain of the hight of Israel, saith the Lord GOD, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the first fruits of your oblations, with all your holy things.
Ezekiel 20:40 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Israel committed these sins in Canaan also, and to this day has not given them up; therefore God will not allow the idolatrous generation to inquire of Him. - Ezekiel 20:27. Therefore speak to the house of Israel, O son of man, and say to them, Thus saith the Lord Jehovah, Still further have your fathers blasphemed me in this, with the faithlessness which they have shown toward me. Ezekiel 20:28. When I had brought them into the land, which I had lifted my hand to give them, then they looked out every high hill and every thickly covered tree, and offered their sacrifices there, and gave their irritating gifts there, and presented the fragrance of their pleasant odour there, and poured out their drink-offerings there. Ezekiel 20:29. And I said to them, What height is that to which ye go? And its name is called Height to this day. Ezekiel 20:30. Therefore say to the house of Israel, Thus saith the Lord Jehovah, What? Do ye defile yourselves in the way of your fathers; and go whoring after their abominations; Ezekiel 20:31. And defile yourselves in all your idols to this day, by lifting up your gifts, and causing your sons to pass through the fire; and should I let myself be inquired of by you? As I live, is the saying of the Lord Jehovah, I will not let myself be inquired of by you. - The לכן in Ezekiel 20:27 is resumed in Ezekiel 20:30; and there the answer given by God to the elders, who had come to inquire of Him, is first communicated, after an express declaration of the fact that Israel had continued its idolatry in the most daring manner, even after its entrance into Canaan. But the form in which this is done - עוד זאת, "still further in this" - is to be understood as intimating that the conduct of the fathers of the existing generation, and therefore not merely of those who grew up in the wilderness, but also of those who had lived in Canaan, has already been described in general terms in the preceding verses, and that what follows simply adds another novel feature. But this can only be the case if Ezekiel 20:23-26 are taken in the sense given above. זאת is an accusative; and גּדּף is construed with the accusative both of the person and thing. The more precise definition of זאת is not given in בּמעלם בּי ni nev at the end of the verse, but in the idolatry depicted in Ezekiel 20:28. מעל refers to the faithlessness involved in the breach of the covenant and in idolatry. This is the general description; whilst the idolatry mentioned in Ezekiel 20:28 constituted one particular feature, in which the faithlessness appeared in the form of blasphemy. For the fact itself, namely, the worship on high places, which was practised on every hand, see Ezekiel 6:13; Ezekiel 16:24-25; 1 Kings 14:23; 2 Kings 17:10.
In the enumeration of the offerings, there is something striking in the position in which כּעס קרבּנם stands, namely, between the slaughtered sacrifices (זבחים) and the increase- and drink-offerings; and this is no doubt the reason why the clause 'ויּתּנוּ שׁם וגו is omitted from the Cod. Vat. and Alex. of the lxx; and even Hitzig proposes to strike it out. But Theodoret found this reading in the Alex. Version; and Hitzig is wrong in affirming that קרבּן is used in connection with sacrifices, meat-offerings, and drink-offerings. The meat-offerings are not expressly named, for ריה ניחוח does not signify meat-offerings, but is used in the law for the odour of all the offerings, both slaughtered sacrifices and meat-offerings, even though in Ezekiel 16:19 it is applied to the odour of the bloodless offerings alone. And in the same way does קרבּן embrace all the offerings, even the slain offerings, in Ezekiel 40:43, in harmony with Leviticus 1:2; Leviticus 2:1, and other passages. That it is used in this general signification here, is evident from the introduction of the word כּעס, irritation or provocation of their gifts, i.e., their gifts which provoked irritation on the part of God, because they were offered to idols. As this sentence applies to all the sacrifices (bloody and bloodless), so also does the clause which follows, 'ויּשׂימוּ שׁם וגו, refer to all the offerings which were burned upon the altar, without regard to the material employed. Consequently Ezekiel mentions only slain offerings and drink-offerings, and, by the two clauses inserted between, describes the offering of the slaughtered sacrifices as a gift of irritation to God, and of pleasant fragrance to the idolatrous worshippers who presented them. He does not mention the meat-offerings separately, because they generally formed an accompaniment to the slain offerings, and therefore were included in these. But although God had called the people to account for this worship on high places, they had not relinquished it even "to this day." This is no doubt the meaning of. Ezekiel 20:29, which has been interpreted in very different ways. The context shows, in the most conclusive manner, that הבּמה is to be taken collectively, and that the use of the singular is to be explained from the antithesis to the one divinely appointed Holy Place in the temple, and not, as Kimchi and Hvernick suppose, from any allusion to one particular bâmâh of peculiar distinction, viz., "the great high place at Gibeon." The question מה is not expressive of contempt (Hitzig), but "is founded upon the assumption that they would have to give an account of their doings; and merely asks, What kind of heights are those to which you are going? Who has directed you to go thither with your worship?" (Kliefoth). There is no need to refute the trivial fancy of J. D. Michaelis, which has been repeated by Hitzig, namely, that Ezekiel has taken בּמה as a derivative from בא and מה. Again, the question does not presuppose a word addressed by God to Israel, which Ezekiel only has handed down to us; but is simply a rhetorical mode of presenting the condemnation by God of the worship of the high places, to which both the law and the earlier prophets had given utterance. The next clause, "and their name was called Height" (high place), is not to be regarded as containing merely a historical notice of the name given to these idolatrous places of worship; but the giving of the name is a proof of the continued existence of the thing; so that the words affirm, that notwithstanding the condemnation on the part of God, Israel had retained these high places, - had not abolished them to this day. - Ezekiel 20:30 and Ezekiel 20:31 facilitate the transition from the first part of this word of God to the second. What has already been said in vv. 5-29 concerning the idolatry of the people, from the time of its election onwards, is here expressly applied to the existing generation, and carries with it the declaration to them, that inasmuch as they are defiling themselves by idolatry, as their fathers did, Jehovah cannot permit Himself to be inquired of by them. The thought is couched in the form of a question, to express astonishment that those who denied the Lord, and dishonoured Him by their idolatry, should nevertheless imagine that they could obtain revelations from Him. The lifting up (שׂאת, from נשׂא) of gifts signifies the offering of sacrifices upon the altars of the high places. For Ezekiel 20:31, compare Ezekiel 20:3. - With this declaration God assigns the reason for the refusal to listen to idolaters, which had already been given in Ezekiel 20:3. But it does not rest with this refusal. God now proceeds to disclose to them the thoughts of their own hearts, and announces to them that He will refine them by severe judgments, and bring them thereby to repentance of their sins, that He may then gather them out of the dispersion, and make them partakers of the promised salvation as a people willingly serving Him. - In this way do Ezekiel 20:32-44 cast a prophetic glance over the whole of the future history of Israel.
Treasury of Scripture Knowledge
in mine These predictions received a partial accomplishment by the restoration of the Jews from the Babylonian captivity; but they seem chiefly to relate to the establishment of the Christian church, and more especially to the future conversion of the jews, and their restoration to their own land.
first fruits. or, chief
And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.
2 Samuel 24:23
All this, O king, Araunah gives to the king." And Araunah said to the king, "May the LORD your God accept you."
these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples."
All the flocks of Kedar shall be gathered to you; the rams of Nebaioth shall minister to you; they shall come up with acceptance on my altar, and I will beautify my beautiful house.
From new moon to new moon, and from Sabbath to Sabbath, all flesh shall come to worship before me, declares the LORD.
Thus says the Lord GOD: "I myself will take a sprig from the lofty top of the cedar and will set it out. I will break off from the topmost of its young twigs a tender one, and I myself will plant it on a high and lofty mountain.
You were an anointed guardian cherub. I placed you; you were on the holy mountain of God; in the midst of the stones of fire you walked.
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