TRV
Translation
King James Version
And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the LORD your God.
Complete Jewish Bible
and keep my shabbats holy; and they will be a sign between me and you, so that you will know that I am ADONAI your God."
Berean Standard Bible
Keep My Sabbaths holy, that they may be a sign between us, so that you may know that I am the LORD your God.’
American Standard Version
and hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am Jehovah your God.
World English Bible Messianic
and make my Sabbaths holy; and they shall be a sign between me and you, that you may know that I am the LORD your God.
Geneva Bible (1599)
And sanctifie my Sabbaths, and they shall bee a signe betweene mee and you, that ye may knowe that I am the Lord your God.
Young's Literal Translation
And My sabbaths sanctify, And they have been for a sign between Me and you, To know that I, Jehovah, am your God.
See also
In the KJVVerse 20,916 of 31,102
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Commentary on Ezekiel 20 verses 10–26
10 ¶ Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness.
11 And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
12 Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the LORD that sanctify them.
13 But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them.
14 But I wrought for my name's sake, that it should not be polluted before the heathen, in whose sight I brought them out.
15 Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands;
16 Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols.
17 Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness.
18 But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols:
19 I am the LORD your God; walk in my statutes, and keep my judgments, and do them;
20 And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the LORD your God.
21 Notwithstanding the children rebelled against me: they walked not in my statutes, neither kept my judgments to do them, which if a man do, he shall even live in them; they polluted my sabbaths: then I said, I would pour out my fury upon them, to accomplish my anger against them in the wilderness.
22 Nevertheless I withdrew mine hand, and wrought for my name's sake, that it should not be polluted in the sight of the heathen, in whose sight I brought them forth.
23 I lifted up mine hand unto them also in the wilderness, that I would scatter them among the heathen, and disperse them through the countries;
24 Because they had not executed my judgments, but had despised my statutes, and had polluted my sabbaths, and their eyes were after their fathers' idols.
25 Wherefore I gave them also statutes that were not good, and judgments whereby they should not live;
26 And I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the LORD.
The history of the struggle between the sins of Israel, by which they endeavoured to ruin themselves, and the mercies of God, by which he endeavoured to save them and make them happy, is here continued: and the instances of that struggle in these verses have reference to what passed between God and them in the wilderness, in which God honoured himself and they shamed themselves. The story of Israel in the wilderness is referred to in the New Testament (1 Co. 10 and Heb. 3), as well as often in the Old, for warning to us Christians; and therefore we are particularly concerned in these verses. Observe,
I. The great things God did for them, which he puts them in mind of, not as grudging them his favours, but to show how ungrateful they had been. And we say, If you call a man ungrateful, you can call him no worse. It was a great favour, 1. That God brought them forth out of Egypt (Eze 20:10), though, as it follows, he brought them into the wilderness and not into Canaan immediately. It is better to be at liberty in a wilderness than bond-slaves in a land of plenty, to enjoy God and ourselves in solitude than to lose both in a crowd; yet there were many of them who had such base servile spirits as not to understand this, but, when they met with the difficulties of a desert, wished themselves in Egypt again. 2. That he gave them the law upon Mount Sinai (Eze 20:11), not only instructed them concerning good and evil, but by his authority bound them from the evil and to the good. He gave them his statutes, and a valuable gift it was. Moses commanded them a law that was the inheritance of the congregation of Israel, Deu 33:4. God made them to know his judgments, not only enacted laws for them, but showed them the reasonableness and equity of those laws, with what judgment they were formed. The laws he gave them they were encouraged to observe and obey; for, if a man do them, he shall even live in them; in keeping God's commandments there is abundance of comfort and a great reward. Christ says, If thou wilt into enter life, and enjoy it, keep the commandments. Though those who are the most strict in their obedience are thus far unprofitable servants that they do no more than is their duty to do, yet it is thus richly recompensed: This do, and thou shalt live. The Chaldee says, He shall live an eternal life in them. St. Paul quotes this (Gal 3:12) to show that the law is not of faith, but proposes life upon condition of perfect obedience, which we are not capable of rendering, and therefore must have recourse to the grace of the gospel, without which we are all undone. 3. That he revived the ancient institution of the sabbath day, which was lost and forgotten while they were bond-slaves in Egypt; for their task-masters there would by no means allow them to rest one day in seven. In the wilderness indeed every day was a day of rest; for what need had those to labour who lived upon manna, and whose raiment waxed not old? But one day in seven must be a holy rest (Eze 20:12): I gave them my sabbaths to be a sign between me and them (the institution of the sabbath was a sign of God's good-will to them, and their observance of it a sign of their regard to him), that they might know that I am the Lord that sanctify them. By this God made it to appear that he had distinguished them from the rest of the world, and designed to model them for a peculiar people to himself; and by their attendance on God in solemn assemblies on sabbath days they were made to increase in the knowledge of God, in an experimental knowledge of the powers and pleasures of his sanctifying grace. Note, (1.) Sabbaths are privileges, and are so to be accounted; the church acknowledges as a great favour, in that chapter which is parallel to this and seems to have a reference to this (Neh 9:14), Thou madest known unto them thy holy sabbaths. (2.) Sabbaths are signs; it is a sign that men have a sense of religion, and that there is some good correspondence between them and God, when they make conscience of keeping holy and sabbath day. (3.) Sabbaths, if duly sanctified, are the means of our sanctification; if we do the duty of the day, we shall find, to our comfort, it is the Lord that sanctifies us, makes us holy (that is, truly happy) here, and prepares us to be happy (that is, perfectly holy) hereafter.
II. Their disobedient undutiful conduct towards God, for which he might justly have thrown them out of covenant as soon as he had taken them into covenant (Eze 20:13): They rebelled in the wilderness. There where they received so much mercy from God, and had such a dependence upon him, and were in their way to Canaan, yet there they broke out in many open rebellions against the God that led them and fed them. They did not only not walk in God's statutes, but they despised his judgments as not worth observing; instead of sanctifying the sabbaths, they polluted them, greatly polluted them; one gathered sticks, many went out to gather manna on this day. Hereupon God was ready sometimes to cut them off; he said, more than once, that he would consume them in the wilderness. But Moses interceded, so did God's own mercy more powerfully, and most of all a concern for his own glory, that his name might not be polluted and profaned among the heathen (Eze 20:14), that the Egyptians might not say that for mischief he brought them thus far, or that he was not able to bring them any further, or that he had no such good land as was talked of to bring them to, Exo 32:12; Num 14:13, etc. Note, God's strongest reasons for his sparing mercy are those which are fetched from his own glory.
III. God's determination to cut off that generation of them in the wilderness. He who lifted up his hand for them (Eze 20:6) now lifted up his hand against them; he who by an oath confirmed his promise to bring them out of Egypt now by an oath confirmed his threatenings that he would not bring them into Canaan (Eze 20:15, Eze 20:16): I lifted up my hand unto them, saying, As truly as I live, these men who have tempted me these ten times shall never see the land which I swore unto their fathers, Num 14:22, Num 14:23; Psa 95:11. By their contempt of God's laws, and particularly of his sabbaths, they put a bar in their own door; and that which was at the bottom of their disobedience to God, and their neglect of his institutions, was a secret affection to the gods of Egypt: Their heart went after their idols. Note, The bias of the mind towards the world and the flesh, the money and the belly (those two great objects of spiritual idolatry), is the root of bitterness from which springs all disobedience to the divine law. The heart that goes after those idols despises God's judgments.
IV. The reservation of a seed that should be admitted upon a new trial, and the instructions given to that seed, Eze 20:17. Though they thus deserved ruin, and were doomed to it, yet my eye spared them. When he looked upon them he had compassion on them, and did not make an end of them, but reprieved them till a new generation was reared. Note, It is owing purely to the mercy of God that he has not long ago made an end of us. This new generation is well educated. Moses in Deuteronomy reported and enforce the laws which had been given to those that came out of Egypt, that their children might have them as it were sounding in their ears afresh when they entered Canaan (Eze 20:18): "I said unto their children in the wilderness, in the plains of Moab, Walk in the statutes of your God and walk not in the statutes of your fathers; do not imitate their superstitious usages nor retain their foolish wicked customs; away with their vain conversation, which has nothing else to say for itself but that it was received by the tradition of your fathers, Pe1 1:18. Defile not yourselves with their idols, for you see how odious they rendered themselves to God by them. But keep my judgments and hallow my sabbaths," Eze 20:19, Eze 20:20. Note, If parents be careless, and do not give their children good instructions as they ought, the children ought to make up the want by studying the word of God so much the more carefully and diligently themselves when they grow up; and the bad examples of parents must be made use of by their children for admonition, and not for imitation.
V. The revolt of the next generation from God, by which they also made themselves obnoxious to the wrath of God (Eze 20:21): The children rebelled against me too. And the same that was said of the fathers' rebellion is here said of the children's, for they were a seed of evil-doers. Moses told them that he knew their rebellion and their stiff neck, Deu 31:27. And Deu 9:24, You have been rebellious against the Lord from the day that I knew you. They walked not in my statutes (Eze 20:21); nay, they despised my statutes, Eze 20:24. Those who disobey God's statutes despise them, they show that they have a mean opinion of them and of him whose statutes they are. They polluted God's sabbaths, as their fathers. Note, The profanation of the sabbath day is an inlet to all impiety; those who pollute holy time will keep nothing pure. It was said of the fathers (Eze 20:16) that their heart went after their idols; they worshipped idols because they had an affection for them. It is said of the children (Eze 20:24) that their eyes went after their fathers' idols; they had grown atheistical, and had no affection for any gods at all, but they worshipped their fathers' idols because they were their fathers' and they had them before their eyes. They were used to them; and, if they must have gods, they would have such as they could see, such as they could manage. And that which aggravated their disobedience to God's statutes was that, if they had done them, they might have lived in them (Eze 20:21), might have been a happy thriving people. Note, Those that go contrary to their duty go contrary to their interest; they will not obey, will not come to Christ, that they may have life, Joh 5:40. And it is therefore just that those who will not live and flourish as they might in their obedience should die and perish in their disobedience. Now the great instance of that generation's rebellion and inclination to idolatry was the iniquity of Peor, as that of their fathers was the golden calf. Then the anger of the Lord was kindled against Israel, Num 25:3. Then there was a plague in the congregation of the Lord, which, if it had not been seasonably stayed by Phinehas's zeal, had cut them all off; and yet they owned, in Joshua's time, We ware not cleansed from that iniquity unto this day, Jos 22:17; Psa 106:29. Then it was that God said he would pour out his fury upon them (Eze 20:21), that he lifted up his hand unto them in the wilderness, when they were a second time just ready to enter Canaan, that he would scatter them among the heathen. This very thing he said to them by Moses in his parting song, Deu 32:20. Because they provoked him to jealousy with strange gods, he said, I will hide my face form them; and (Eze 20:26, Eze 20:27) he said, I would scatter them into corners, were it not that I feared the wrath of the enemy, which explains this (Eze 20:21, Eze 20:22), I said I would pour out my fury upon them, but I withdrew my hand for my name's sake. Note, When the corruptions of the visible church are such, and so provoking, that we have reason to fear its total extirpation, yet then we may be confident of this, to our comfort, that God will secure his own honour, by making good his purpose, that while the world stands he will have a church in it.
VI. The judgments of God upon them for their rebellion. They would not regard the statutes and judgments by which God prescribed them their duty, but despised them, and therefore God gave them statutes and judgments which were not good, and by which they should not live, Eze 20:25. By this we may understand the several ways by which God punished them while they were in the wilderness - the plague that broke in upon them, the fiery serpent, and the like - which, in allusion to the law they had broken, are called judgments, because inflicted by the justice of God, and statutes, because he gave orders concerning them and commanded desolations as sometimes he had commanded deliverances, and appointed Israel's plagues as he had done the plagues of Egypt. When God said, I will consume them in a moment (Num 16:21), when he said, Take the heads of the people and hang them up (Num 25:4), when he threatened them with the curse and obliged them to say Amen to every curse (Deu 27:26), then he gave them judgments by which they should not live. More is implied than is expressed; they are judgments by which they should die. Those that will not be bound by the precepts of the law shall be bound by the sentence of it; for one way or other the word of God will take hold of men, Zac 1:6. Spiritual judgments are the most dreadful; and these God punished them with. The statutes and judgments which the heathen observed in the worship of their idols were not good, and in practising them they could not live; and God gave them up to those. He made their sin to be their punishment, gave them up to a reprobate mind, as he did the Gentile idolaters (Rom 1:24, Rom 1:26), gave them up to their own heart's lusts (Psa 81:12), punished them for those superstitious customs which were against the written law by giving them up to those which were against the very light and law of nature; he left them to themselves to be guilty of the most impure idolatries, as in the worship of Baal-peor (he polluted them, that is, her permitted them to pollute themselves, in their own gifts, Eze 20:26), and of the most barbarous idolatries, as in the worship of Moloch, when they caused their children, especially their first-born, which God challenged a particular property in (the first-born of thy sons shalt thou give unto me), to pass through the fire, to be sacrificed to their idols; that thus he might make them desolate, not only that he might justly do it, but that he might do it by their own hands; for this must needs be a great weakening to their families and a diminution of the honour and strength of their country. Note, God sometimes makes sin to be its own punishment, and yet is not the author of sin; and there needs no more to make men miserable than to give them up to their own vile appetites and passions. Let them be put into the hand of their own counsels, and they will ruin themselves and make themselves desolate. And thus God makes them know that he is the Lord, and that he is a righteous God, which they themselves will be compelled to own when they see how much their wilful transgressions contribute to their own desolations. Note, Those who will not acknowledge God as the Lord their ruler shall be made to acknowledge him as the Lord their judge when it is too late.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–26. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Verse 18 onwards) But I said to their children in the wilderness: Do not follow the commands (or laws) of your fathers, nor keep their judgments, nor be defiled by their idols (or thoughts). I am the Lord your God. Walk in my commands, and keep my judgments, and do them, and sanctify my Sabbaths, that it may be a sign between me and you, and that it may be known (or that you may know) that I am the Lord your God. After the killing of the fathers who fell in the desert, he gives commands to his sons, in whose salvation he had mercy on the fathers. And he said, 'The eye of the Lord should not entirely destroy them and wipe them out, but should preserve the fathers in their sons.' And he testifies to the same things that he spoke to the fathers: that after they have walked in his commandments and kept his judgments and preserved the sanctification of the Sabbath, which is a sign given, then they shall know that he is their Lord God. However, the precepts and legitimate laws of the fathers, and their judgments, signify an unusual error: that they may not imitate the sins of those whose torments they witness.
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 20:20 presents a profound divine injunction within God's historical recounting of Israel's persistent rebellion, emphasizing the enduring significance of the Sabbath. In this pivotal verse, the Lord commands His people to sanctify His Sabbaths, declaring them to be an everlasting sign of the unique covenant relationship between Himself and Israel. This sacred observance was designed not merely as an external ritual, but as the divinely appointed means through which Israel would experientially "know" Yahweh as their sovereign God, thereby acknowledging His identity, authority, and unwavering faithfulness amidst their chronic unfaithfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 20:20 masterfully employs several significant literary devices to convey its profound message. Symbolism is paramount, as the Sabbath itself functions as a potent symbol. It is explicitly designated as a "sign" (ʼôwth), representing the unique covenant relationship between God and Israel, distinguishing them from all other nations and serving as a perpetual reminder of God's creative work and redemptive power. This recurring sign reinforces the theme of God's distinctiveness and His people's unique identity. Furthermore, the phrase "that ye may know that I am the LORD your God" utilizes Didactic Language, emphasizing instruction and the cultivation of a deeper, relational understanding of God. It highlights that the command is not merely about external obedience, but about the transformative, experiential knowledge that results from such obedience. The broader context of Ezekiel 20 also employs Repetition of Israel's rebellion and God's steadfast forbearance, making this renewed command for Sabbath observance a stark and poignant reminder of Israel's consistent failure to uphold their covenant obligations, yet God's persistent and gracious call to obedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 20:20 powerfully articulates the Sabbath's role as a cornerstone of the Mosaic Covenant, serving as both a divine command and a visible emblem of Israel's unique relationship with Yahweh. Theologically, it underscores God's absolute sovereignty over time and creation, His profound desire for a distinct and obedient people, and the vital, inseparable link between covenantal obedience and a true, experiential knowledge of Him. The Sabbath was not merely a day of physical rest but a weekly, tangible affirmation of God's identity as the Creator and Redeemer, a constant reminder that Israel's very identity, sustenance, and well-being derived solely from Him, not from their own labor or the impotent false gods of the surrounding nations. Its profanation was, therefore, a direct affront to God's holy name and a profound rejection of their covenant identity, invariably leading to severe divine judgment.
REFLECTION AND APPLICATION
Ezekiel 20:20 calls contemporary believers to a profound consideration of the significance of setting apart time for God, not as a burdensome legalistic obligation, but as a joyful and vital expression of our relationship with Him. In a world that relentlessly prioritizes constant activity, productivity, and self-reliance, the enduring principle of "hallowing" time for God challenges us to intentionally cease from our labors, anxieties, and myriad distractions to consciously focus on our Creator and Redeemer. This deliberate practice fosters a deeper, more intimate "knowing" of God – an experiential understanding of His character, His faithful provision, and His ultimate sovereignty over every facet of our lives. It serves as a crucial reminder that our true identity, security, and ultimate purpose are found exclusively in Him, not in our fleeting achievements, material possessions, or worldly pursuits. By intentionally dedicating time to worship, spiritual rest, and prayerful reflection on God's infallible Word, we allow our lives to become a compelling "sign" to a watching world, demonstrating that our ultimate allegiance, trust, and hope lie solely with the Lord, our God, who graciously sustains us in every season.
Questions for Reflection
FAQ
Why was the Sabbath so important to God in the Old Testament?
Answer: The Sabbath was profoundly important to God because it served multiple crucial and interconnected functions within the Old Covenant. Primarily, it was explicitly designated as a sign of the covenant between God and Israel, distinguishing them as His chosen people and marking their unique relationship with Him (Exodus 31:13). Theologically, it commemorated God's completed creation work, establishing a pattern of rest after labor (Genesis 2:2-3), and also served as a perpetual reminder of His redemptive act of delivering Israel from the bondage of slavery in Egypt (Deuteronomy 5:15). Observing the Sabbath was an act of obedience that fostered a deeper, experiential "knowledge" of God's sovereignty, His abundant provision, and His unwavering faithfulness, consistently reminding Israel that their existence and well-being depended entirely on Him, not on their own strenuous labor or the false gods of the nations. Its profanation was, therefore, a serious offense, indicating a direct rejection of God's authority and their covenant identity.
How does the principle of hallowing time apply to believers today, given the New Testament understanding of the Sabbath?
Answer: While New Testament believers are not bound by the specific legalistic requirements of the Old Covenant Sabbath (as explicitly stated in Colossians 2:16-17), the underlying spiritual principles embedded in Ezekiel 20:20 remain profoundly relevant and transformative. The call to "hallow" suggests setting apart intentional, dedicated time for God—for corporate worship, personal spiritual rest, profound renewal, and prayerful reflection on His character and works. This can manifest in various ways for believers today, such as consistent church attendance, dedicated daily time for prayer and Bible study, or simply a conscious decision to pause from the relentless demands of work and worldly pursuits to intentionally focus on God. The ultimate goal is to cultivate a deeper, more intimate "knowing" of God, acknowledging His supreme authority over all creation and resting securely in His divine provision. This intentional practice allows our lives to be a compelling "sign" to the world that we belong exclusively to Him and are fully committed to His ways, all while anticipating the eternal rest found perfectly in Christ (Hebrews 4:9-10).
CHRIST-CENTERED FULFILLMENT
Ezekiel 20:20, with its profound emphasis on the Sabbath as a sign for experientially "knowing" the Lord, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The Old Covenant Sabbath, described by Paul as a mere "shadow of the things to come" (Colossians 2:16-17), pointed forward to the true, eternal, and perfect rest found exclusively in Christ. He is our ultimate "Sabbath rest" (Hebrews 4:9-10), the one who perfectly fulfills the law and brings us into a deeper, more profound, and intimate knowledge of God the Father than was ever possible under the Old Covenant. Jesus Himself declared, "I am the way, the truth, and the life. No one comes to the Father except through me" (John 14:6), revealing that the "knowing" of God, which the Sabbath was designed to facilitate, is now fully and supremely realized through knowing the Son. The "sign" of the Old Covenant, the Sabbath, is gloriously superseded in the New Covenant by the indwelling Holy Spirit, who marks believers as God's own possession (Ephesians 1:13-14) and empowers them to live lives that truly hallow God's name, not merely on one specific day, but every single day, as they walk in the newness of life found in Christ (Romans 6:4).