Ezekiel 20 40

Ezekiel 20:40 kjv

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.

Ezekiel 20:40 nkjv

For on My holy mountain, on the mountain height of Israel," says the Lord GOD, "there all the house of Israel, all of them in the land, shall serve Me; there I will accept them, and there I will require your offerings and the firstfruits of your sacrifices, together with all your holy things.

Ezekiel 20:40 niv

For on my holy mountain, the high mountain of Israel, declares the Sovereign LORD, there in the land all the people of Israel will serve me, and there I will accept them. There I will require your offerings and your choice gifts, along with all your holy sacrifices.

Ezekiel 20:40 esv

"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.

Ezekiel 20:40 nlt

For on my holy mountain, the great mountain of Israel, says the Sovereign LORD, the people of Israel will someday worship me, and I will accept them. There I will require that you bring me all your offerings and choice gifts and sacrifices.

Ezekiel 20 verses

Ezekiel 20 40 Meaning

Ezekiel 20:40 proclaims God's unwavering intention to restore the entire house of Israel to their land, where they will once again worship Him genuinely. On God's specially designated holy mountain, the pinnacle of Israel, He will receive and accept their dedicated service and offerings. This future worship will be pure, comprehensive, and bring forth the best of their gifts, signifying a profound spiritual renewal and a return to acceptable devotion, unlike their past idolatry.

Ezekiel 20 40 Context

Ezekiel chapter 20 presents a stark, prophetic retrospective of Israel's unfaithfulness, repeatedly highlighting their rebellion against God's commands throughout their history: in Egypt, during the wilderness wandering, and after settling in the Promised Land. Despite God's sustained desire to guide and bless them, Israel consistently defiled themselves with idols and rejected His statutes, profaning His name among the nations. The divine wrath culminated in their exile to Babylon.

Verse 40, however, marks a dramatic pivot. Following the narrative of persistent apostasy, God declares a future intervention where He, by His sovereign hand, will gather and purify Israel, bringing them back to their own land. This verse, therefore, contrasts deeply with the preceding accounts of false worship on "every high hill" (Ezek 20:28-29) and offers a future vision of genuine, acceptable worship. It speaks of a renewed covenant and relationship, where the defilement of the past is removed, and true service is rendered in its proper place, on God's holy mountain, thus fulfilling God's original purpose for His people. This prophetic promise forms the basis for the subsequent visions of a new Temple and restored land (Ezekiel chapters 40-48).

Ezekiel 20 40 Word analysis

• For on my holy mountain (כִּ֛י בְּהַ֥ר קָדְשִֽׁי - ki b'har qadshi):

  • ki (כִּ֛י): "For" or "Because." Introduces the reason or foundation for the preceding statement of restoration.
  • b'har (בְּהַ֥ר): "On the mountain." The preposition 'b' (in/on) signifies specific location and emphasizes centrality. Mountains in the Bible often represent divine encounters, covenants, and revelations (e.g., Sinai, Zion).
  • qadshi (קָדְשִֽׁי): "My holy." From qodesh (קֹדֶשׁ) meaning 'holiness', 'sanctity', or 'sacredness'. This possessive pronoun "my" underlines God's ownership and consecration of this place. It indicates a place separated by God for His divine presence and purposes, intrinsically connected to His character.

• the high mountain of Israel (הַ֣ר מְר֤וֹם יִשְׂרָאֵל֙ - har m'rom yisrael):

  • har (הַ֣ר): "Mountain." Repetition emphasizes its significance.
  • m'rom (מְר֤וֹם): "Height," "exalted place," "loftiness." Conveys prominence, not just geographically high but also spiritually and symbolically exalted above all other "high places" (בָּמוֹת - bamot) where Israel offered pagan sacrifices (Ezek 20:29). This mountain is the designated, supreme location for legitimate worship.
  • yisrael (יִשְׂרָאֵל֙): "Israel." Links the holy mountain explicitly to the covenant people, designating it as their spiritual center in their restored land.

• declares the Sovereign LORD (נְאֻם֙ אֲדֹנָ֣י יְהוִ֔ה - n'um Adonai YHWH):

  • n'um (נְאֻם֙): "Declaration," "oracle." A formulaic expression that lends divine authority and certainty to the prophecy. It's an emphatic "thus says the Lord."
  • Adonai YHWH (אֲדֹנָ֣י יְהוִ֔ה): "Sovereign LORD" (NIV) or "Lord GOD." Adonai signifies mastery and sovereign rule. YHWH (the unutterable personal name of God, rendered LORD) signifies God's covenant faithfulness and self-existence. Together, they powerfully convey absolute divine authority and promise-keeping power.

• there in the land I will accept them (שָׁ֣ם יְעַבְדֻ֗נִי כָּל־בֵּית יִשְׂרָאֵל כֻּלֹּה֙ בָּאָרֶץ שָׁ֞ם אֶרְצֶ֤ה אוֹתָם֙):

  • sham (שָׁ֣ם): "There." An adverb emphasizing the specific, unique location — God's holy mountain. This 'there' is crucial, differentiating it from past locations of false worship.
  • ya'avduni kol-beit yisrael kullo ba'aretz (יְעַבְדֻ֗נִי כָּל־בֵּית יִשְׂרָאֵל כֻּלֹּה֙ בָּאָרֶץ): Literally, "shall serve Me all the house of Israel, all of it, in the land."
    • ya'avduni (יְעַבְדֻ֗נִי): "They shall serve Me." From avad (עָבַד) meaning 'to serve,' 'to worship,' 'to work.' This is fundamental, denoting devotion and obedience, contrasting with past idolatrous "service." It implies rendering acceptable homage.
    • kol-beit yisrael kullo (כָּל־בֵּית יִשְׂרָאֵל כֻּלֹּה֙): "All the house of Israel, all of it." Emphasizes universality and completeness. No part of the nation will be left out of this restored and purified worship. It points to national restoration.
    • ba'aretz (בָּאָרֶץ): "In the land." Confirms the return to the Promised Land as part of this restoration, underscoring the physical reality alongside the spiritual.
  • sham ertzeh otam (שָׁ֞ם אֶרְצֶ֤ה אוֹתָם֙): "There I will accept them."
    • ertzeh (אֶרְצֶ֤ה): "I will accept," "I will be pleased with," "I will favor." From ratzah (רָצָה) meaning 'to be pleased with,' 'to be acceptable,' 'to receive favorably.' This verb is key to God's gracious affirmation; their service will finally be received with divine approval after generations of rejection.

• and there I will require your offerings and the choicest of your gifts, with all your sacred offerings (וְשָׁ֣ם אֶדְר֗וֹשׁ אֶת־תְּרוּמֹֽתֵיכֶם וְאֶת־רֵאשִׁ֤ית מַשְׂאוֹתֵיכֶם֙ לְכָל־קָדְשֵׁיכֶֽם):

  • v'sham (וְשָׁ֣ם): "And there." Links this next aspect of worship specifically to the holy mountain.
  • edrosh (אֶדְר֗וֹשׁ): "I will require," "I will seek," "I will demand." From darash (דָּרַשׁ) meaning 'to seek,' 'to inquire,' 'to demand.' This indicates God's rightful expectation and ownership, setting the standard for pure worship, rather than just waiting to receive what they choose to bring. It shows active divine oversight.
  • trumoteikem (תְרוּמֹֽתֵיכֶם֙): "Your offerings" or "your contributions." Specifically "heave offerings," gifts lifted up and dedicated to God (e.g., for priests, Temple upkeep). It signifies designated portions.
  • reshit mas'oteikem (רֵאשִׁ֤ית מַשְׂאוֹתֵיכֶם֙): "The choicest of your gifts" or "the first of your lifting-up/offerings."
    • reshit (רֵאשִׁ֤ית): "First," "beginning," "best," "choicest part." This highlights quality and priority, echoing the biblical principle of giving the firstfruits (Deut 26:2).
    • mas'oteikem (מַשְׂאוֹתֵיכֶם֙): "Your lifting-up" or "your offerings." Implies something lifted or presented. It emphasizes the active presentation of gifts.
  • l'khol qadsheikem (לְכָל־קָדְשֵׁיכֶֽם): "With all your sacred offerings" or "for all your holy things."
    • l'khol (לְכָל): "With all," "for all." Indicates comprehensiveness.
    • qadsheikem (קָדְשֵׁיכֶֽם): "Your sacred offerings," "your holy things." A general term encompassing all items or dedications set apart as holy for God.

• Words-group analysis:

  • "On my holy mountain, the high mountain of Israel": This phrase encapsulates God's specific choice of location (Mount Zion/Jerusalem) for His dwelling and future worship. It distinguishes this divinely chosen and consecrated place from all the idolatrous "high places" (בָּמוֹת) where Israel previously offered sacrifices. The "high mountain" implies not only physical elevation but spiritual exaltation and preeminence, a place where God's presence and laws will be uniquely manifested and recognized by the entire nation and even beyond (cf. Isa 2:2-3).
  • "declares the Sovereign LORD": This emphatic statement reinforces the absolute certainty and divine authority behind the prophecy. It is not a human aspiration but God's unchangeable purpose that He will fulfill. The use of both Adonai (Master) and YHWH (Covenant God) emphasizes both His power and His faithfulness.
  • "there in the land I will accept them, and there I will require your offerings and the choicest of your gifts": This entire phrase delineates the nature of the restored relationship. "There" reiterates the specific location, indicating a central place of pure worship. "I will accept them" shows a radical shift from past divine rejection due to sin to gracious acceptance based on renewed obedience. The "require" (דָּרַשׁ - darash) implies that this is not an optional act, but God's just demand for proper and comprehensive worship, including the choicest or first (reshit) of offerings. This is a call for sincere, wholehearted dedication, giving God the preeminent place.

Ezekiel 20 40 Bonus section

• Eschatological Significance: This verse lays a theological foundation for Ezekiel's later extensive temple vision (Ezek 40-48), depicting the meticulously ordered and gloriously re-sanctified worship on the Lord's mountain. It's an eschatological hope, often linked by scholars to the Messianic era when God's kingdom is fully established.
• Polemic against Pagan High Places: The repeated emphasis on "my holy mountain" functions as a direct counter-polemic against Israel's pervasive sin of worshipping on "every high hill" and under "every leafy tree" (Ezek 20:28-29; 6:3-4). It underscores that legitimate worship occurs solely on God's chosen, holy ground, and not on locations chosen by human depravity for idolatry.
• Universality of Restoration: The phrase "all the house of Israel, all of it" (כָּל־בֵּית יִשְׂרָאֵל כֻּלֹּה֙) emphasizes a complete, unified restoration that includes both the northern (Ephraim/Israel) and southern (Judah) kingdoms, ultimately overcoming the division that plagued Israel's history. This re-unification is a core theme in Ezekiel's promises of return and renewal (Ezek 37).
• Conditional and Unconditional Elements: While Israel's past failures led to exile (conditional punishment), God's decision to restore them (Ezek 20:33, 36:22-23) is rooted in His name's sake and covenant, highlighting an unconditional aspect of His long-term plan, leading them back to a state where genuine worship becomes possible and acceptable.

Ezekiel 20 40 Commentary

Ezekiel 20:40 is a powerful declaration of future hope and restoration, standing in stark contrast to the preceding indictment of Israel's pervasive idolatry. The emphasis on "my holy mountain" signifies Mount Zion/Jerusalem, not merely as a geographic location, but as God's designated, consecrated dwelling place, distinct from the polluted "high places" of pagan worship. Here, the "high mountain of Israel" speaks to its spiritual prominence and future centrality in the restored nation. The repeated phrase "declares the Sovereign LORD" underscores the divine certainty and authority behind this promise of renewal, an unshakeable intention despite Israel's historical rebellion.

The essence of the promise is God's acceptance (ertzeh) of "all the house of Israel" serving Him (ya'avduni) in their own land. This service signifies comprehensive devotion and worship, reversing the past spiritual estrangement. God will "require" (edrosh) their offerings, demanding the "choicest" (reshit) of their gifts, signifying genuine, wholehearted, and uncompromised worship—a devotion that gives the best to God. This future state foreshadows a period of spiritual purity and national unity under God's favor.

Ultimately, while the prophecy has a literal dimension related to Israel's future return and temple worship, it also points to profound spiritual realities. It hints at the nature of true worship God desires, irrespective of a specific physical temple, where believers (the spiritual Israel) present their entire lives as living sacrifices (Rom 12:1) through Jesus Christ, the true "mountain" or spiritual focal point of God's redemptive plan (Heb 12:22-24, John 4:21-24). It's about a restored heart offering sincere worship.