Ezekiel 20:31

Translation
King James Version
For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be enquired of by you, O house of Israel? As I live, saith the Lord GOD, I will not be enquired of by you.
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KJV (with Strong's)
For when ye offer H5375 your gifts H4979, when ye make your sons H1121 to pass through H5674 the fire H784, ye pollute H2930 yourselves with all your idols H1544, even unto this day H3117: and shall I be enquired H1875 of by you, O house H1004 of Israel H3478? As I live H2416, saith H5002 the Lord H136 GOD H3069, I will not be enquired H1875 of by you.
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Complete Jewish Bible
and when offering your gifts, you make your children pass through the fire and defile yourselves with all your idols - to this day. So, am I supposed to allow you to consult me, house of Isra'el? As I live,' says Adonai ELOHIM, 'I swear that I won't have you consult me,
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Berean Standard Bible
When you offer your gifts, sacrificing your sons in the fire, you continue to defile yourselves with all your idols to this day. So should I be consulted by you, O house of Israel? As surely as I live, declares the Lord GOD, I will not be consulted by you!
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American Standard Version
and when ye offer your gifts, when ye make your sons to pass through the fire, do ye pollute yourselves with all your idols unto this day? and shall I be inquired of by you, O house of Israel? As I live, saith the Lord Jehovah, I will not be inquired of by you;
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World English Bible Messianic
and when you offer your gifts, when you make your sons to pass through the fire, do you pollute yourselves with all your idols to this day? and shall I be inquired of by you, house of Israel? As I live, says the Lord GOD, I will not be inquired of by you;
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Geneva Bible (1599)
For when you offer your giftes, and make your sonnes to passe through the fire, you pollute your selues with all your idoles vnto this day: shall I answere you when I am asked, O house of Israel? As I liue, saith the Lord God, I wil not answere you when I am asked.
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Young's Literal Translation
And in the offering of your gifts, In causing your sons to pass through fire, Ye are defiled by all your idols to this day, And I am sought by you, O house of Israel! I live--an affirmation of the Lord Jehovah, I am not sought by you.
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See also
Jeremiah 7:31Ezekiel 20:26Psalms 106:37Psalms 106:39Isaiah 1:15Jeremiah 14:12Ezekiel 16:20
In the KJVVerse 20,927 of 31,102

Study This Verse

SUMMARY

Ezekiel 20:31 delivers a profound divine indictment against the persistent spiritual rebellion and egregious idolatry of the house of Israel. Despite their outward religious observances and "gifts" offered to the Lord, their abhorrent practice of child sacrifice, among other defiling acts, rendered them utterly polluted by their idols, a pattern that continued "even unto this day." God's emphatic oath, "As I live... I will not be enquired of by you," underscores His absolute refusal to engage with a people whose overt acts of worship were profoundly contradicted and defiled by their deep-seated abominations, highlighting His uncompromising holiness and their profound hypocrisy.

CONTEXT

  • Literary Context: Ezekiel 20 is a pivotal chapter, initiating a series of prophecies that pivot from recounting Israel's past rebellion to foretelling future judgment and eventual restoration. The chapter opens with elders of Israel approaching Ezekiel to "inquire of the Lord," a common practice for seeking divine guidance. However, instead of providing immediate counsel, God uses this opportunity to unveil Israel's long and uninterrupted history of spiritual unfaithfulness, beginning from their time in Egypt, through the wilderness, and into the Promised Land. Verse 31 specifically addresses their current state of hypocrisy even in exile, where their syncretistic practices persist. This verse serves as a climactic declaration of God's righteous indignation and His refusal to be consulted by a people who profane His name. It sets the stage for God's subsequent revelation of His sovereign plan to act, not for Israel's sake, but for the vindication of His own holy name, culminating in promises of a future gathering and a new covenant, as detailed in later chapters of Ezekiel.
  • Historical & Cultural Context: The historical setting is the Babylonian exile, where Ezekiel, a prophet and priest, ministered to the Jewish captives. Despite the severe judgment of exile, many Israelites continued to engage in pagan practices. The phrase "make your sons to pass through the fire" refers to the horrific ritual of child sacrifice, primarily to the Ammonite god Molech, which was an explicit and severe violation of the Mosaic Law (Leviticus 18:21 and Deuteronomy 18:10). This abominable practice was deeply embedded in the Canaanite cultures surrounding Israel and had periodically infiltrated Israelite worship, even reaching Jerusalem's Hinnom Valley, as evidenced by King Ahaz and Manasseh's actions (2 Kings 16:3 and 2 Kings 21:6). The "gifts" mentioned alongside child sacrifice likely refer to offerings made to Yahweh, creating a shocking and offensive juxtaposition of outward piety towards the true God with heinous idolatry. The cultural norm of seeking prophetic inquiry from God was widespread, but here, God definitively rejects such inquiry from a people so profoundly defiled.
  • Key Themes: This verse powerfully contributes to several overarching themes central to Ezekiel's prophecy and broader biblical theology. It starkly highlights Israel's persistent rebellion and idolatry, demonstrating a cyclical pattern of unfaithfulness that spans generations, from their origins in Egypt to their current state in exile, a narrative meticulously detailed throughout Ezekiel 20. The phrase "even unto this day" emphasizes the entrenched and ongoing nature of their spiritual defilement. The verse also underscores God's uncompromising holiness and righteous justice, revealing that He cannot be manipulated or mocked by hypocritical worship. His emphatic refusal to be "enquired of" is a direct manifestation of His just judgment against those who profane His sacred name and violate His covenant. Furthermore, the passage illuminates the theme of false worship and spiritual defilement, demonstrating that outward religious acts are rendered utterly meaningless, and indeed become an offense, when accompanied by deep-seated sin and allegiance to false gods, particularly the abhorrent practice of child sacrifice, which was an abomination to the Lord.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • pollute (Hebrew, ṭâmêʼ', H2930): This primitive root (H2930) signifies to be foul, especially in a ceremonial or moral sense, meaning to be contaminated, unclean, or rendered unfit for holy use or presence. When applied to Israel, it conveys that their actions, particularly the horrific practice of child sacrifice, rendered them utterly defiled and unacceptable in the sight of a holy God. This defilement made any attempts at genuine worship or inquiry futile, offensive, and even an affront to divine holiness.
  • idols (Hebrew, gillûwl', H1544): Derived from a root meaning "to roll," this term (H1544) literally refers to a log or something round, but by implication, it denotes an idol, often used with a sense of extreme contempt, implying something worthless, detestable, or even dung-like. The use of this pejorative term underscores God's utter disdain for the false gods Israel worshipped, highlighting the profound foolishness, spiritual degradation, and moral corruption inherent in their devotion to lifeless objects.
  • enquired of (Hebrew, dârash', H1875): This primitive root (H1875) means to tread or frequent, but more commonly, to follow for pursuit or search, to seek or ask, and specifically, to worship or consult. God's declaration that He "will not be enquired of" by Israel signifies His absolute and unyielding refusal to be sought for guidance, counsel, or revelation by a people so deeply entrenched in sin and hypocrisy. It represents a severe divine withdrawal of favor, communication, and responsiveness due to their profound spiritual defilement.

Verse Breakdown

  • "For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day:" This clause exposes the profound hypocrisy and syncretism at the heart of Israel's worship. They continued to bring "gifts" (likely referring to sacrifices or offerings intended for Yahweh), yet simultaneously engaged in the heinous practice of "making their sons to pass through the fire," a euphemism for child sacrifice to pagan deities. This dual allegiance resulted in their complete "pollution" and defilement by "all their idols," emphasizing the pervasive, deep-seated, and ongoing nature of their unfaithfulness, which persisted "even unto this day" (the time of Ezekiel's prophecy in exile).
  • "and shall I be enquired of by you, O house of Israel?" This rhetorical question expresses God's indignant refusal and profound displeasure. It implies that for a people so deeply defiled by such abominable practices, it is utterly unthinkable and audacious that they would presume to seek counsel, guidance, or revelation from a holy God. Their actions had created an insurmountable barrier, making any genuine communion impossible.
  • "As I live, saith the Lord GOD, I will not be enquired of by you." This is God's emphatic, solemn, and unchangeable oath. The phrase "As I live" is a divine oath, swearing by His own eternal existence and immutable character, underscoring the absolute certainty and irrevocability of His declaration. The title "Lord GOD" (Adonai Yahweh) emphasizes His sovereign authority, covenant faithfulness, and absolute holiness. He unequivocally states that He will not allow Himself to be consulted, sought, or have any genuine interaction with a people who have so thoroughly defiled themselves and His holy name.

Literary Devices

The verse employs several powerful literary devices to convey God's righteous indignation and resolute judgment. The most prominent is the Rhetorical Question, "and shall I be enquired of by you, O house of Israel?", which serves not to elicit an answer but to express God's indignant refusal and to highlight the sheer absurdity and audacity of Israel's presumption in seeking Him while simultaneously committing such grievous sins. This is immediately followed by a potent Divine Oath, "As I live, saith the Lord GOD, I will not be enquired of by you," which emphasizes the absolute certainty, solemnity, and irrevocability of God's judgment and His unwavering commitment to His own holiness. The stark juxtaposition of "your gifts" (implying worship of Yahweh) with "make your sons to pass through the fire" (child sacrifice to idols) creates a profound Antithesis that underscores Israel's spiritual schizophrenia, profound hypocrisy, and the irreconcilable nature of their dual allegiance. The phrase "even unto this day" functions as Emphasis or Hyperbole, stressing the long-standing, persistent, and ingrained nature of Israel's rebellion, indicating that this was not an isolated incident but a deep-seated pattern of defilement that continued into their exile.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 20:31 profoundly illustrates the fundamental incompatibility of true worship with syncretism and unrepentant, egregious sin. God's absolute holiness demands exclusive allegiance and an undivided heart; He cannot be genuinely worshipped alongside idols or consulted by those whose lives are steeped in abomination. This principle reveals that outward religious acts, no matter how seemingly pious, are rendered meaningless, and indeed become offensive, if the heart is not wholly devoted to God and if one's life is characterized by practices antithetical to His nature. It speaks to the integrity of God's character, affirming that He will not compromise His purity or His name by engaging in genuine communion with those who deliberately defile themselves and His covenant. This divine refusal is not merely punitive but also pedagogical, serving to expose the depth of Israel's spiritual sickness and to prepare them for a future where God will act, not for their sake or merit, but solely for the vindication and glorification of His own holy name.

REFLECTION AND APPLICATION

Ezekiel 20:31 serves as a timeless and piercing mirror for believers today, challenging us to deeply examine the authenticity and integrity of our faith and worship. While the literal practice of child sacrifice is abhorrent and unthinkable for most, the underlying principle remains profoundly relevant: God cannot be genuinely sought, worshipped, or communed with if our lives are simultaneously polluted by "idols" of the heart. These modern idols can manifest in myriad forms—anything that competes for our ultimate loyalty, affection, and devotion, such as career, wealth, comfort, relationships, self-image, social media, or even spiritual practices that become ends in themselves rather than means to glorify God. The Lord's resolute refusal to be "enquired of" by a hypocritical Israel should stir within us a profound conviction to pursue wholehearted devotion, genuine repentance, and a life of purity that truly honors His holiness. True communion with God requires an undivided heart and a courageous commitment to forsake all forms of spiritual compromise, ensuring that our "gifts," prayers, and inquiries are offered from a place of sincerity, unreserved allegiance, and a life consecrated to Him alone.

Questions for Reflection

  • What "idols" or competing loyalties might be subtly or overtly vying for my ultimate allegiance today, even as I outwardly offer "gifts" or seek God's guidance?
  • In what specific ways might my actions, attitudes, or unconfessed sins be polluting my relationship with God, hindering genuine communion and His willingness to be "enquired of" by me?
  • How does God's uncompromising holiness, as revealed in this verse, challenge my understanding of true worship and my personal commitment to purity and wholehearted devotion?

FAQ

What does "make your sons to pass through the fire" mean in this context?

Answer: This phrase refers to the horrific practice of child sacrifice, a detestable ritual offered to pagan deities like Molech, which was strictly forbidden by God's law (e.g., Leviticus 18:21 and Deuteronomy 18:10). While some ancient interpretations suggested a purification ritual involving fire, the overwhelming biblical and historical context in Ezekiel 20, along with other passages (e.g., 2 Kings 16:3; Jeremiah 32:35), clearly indicates the literal burning of children as an offering, an act God considered an utter abomination and a profound defilement.

Why does God refuse to be "enquired of" by Israel?

Answer: God refuses to be "enquired of" because Israel's outward religious practices were a profound mockery of true worship. They sought God's counsel and offered Him "gifts" while simultaneously engaging in profound spiritual defilement, including child sacrifice and widespread idolatry. A holy and righteous God cannot be consulted or associated with such abominations. His emphatic refusal underscores His uncompromising holiness and His rejection of hypocritical worship that attempts to blend devotion to Him with allegiance to false gods, as seen in other prophetic condemnations of insincere worship (e.g., Amos 5:21-24).

Does this verse mean God will never answer prayers from sinful people?

Answer: This verse specifically addresses a nation steeped in persistent, unrepentant, and egregious sin (like child sacrifice and pervasive idolatry) while attempting to maintain a façade of seeking God. It does not mean God will never answer prayers from individuals who sin. Rather, it emphasizes that a lifestyle of deliberate, unrepentant rebellion and profound hypocrisy creates an insurmountable barrier to genuine communion with God. The Bible consistently teaches that God hears the prayers of the righteous and, crucially, those who genuinely repent and turn to Him in faith (e.g., 1 John 1:9; Psalm 34:17-18). The issue here is Israel's unrepentant, syncretistic heart, not individual sin that is confessed and forsaken.

CHRIST-CENTERED FULFILLMENT

Ezekiel 20:31, with its stark portrayal of Israel's deep defilement and God's resolute refusal to engage with their hypocritical worship, finds profound Christ-centered fulfillment in the New Covenant. The Old Covenant system, with its ritualistic sacrifices and inquiries, was ultimately insufficient to cleanse a people so deeply polluted by sin. Israel's persistent inability to cease their idolatry and defilement demonstrated the inherent weakness of the law and the desperate need for a radical transformation of the heart, something the law could not achieve (Romans 8:3). Jesus Christ, as the ultimate and perfect sacrifice, came to deal definitively with the problem of sin and defilement. He is the Lamb of God who takes away the sin of the world, offering a cleansing that ritualistic "gifts" and animal sacrifices could never provide (Hebrews 9:13-14). Through His atoning work on the cross, we are made clean and righteous, no longer "polluted" by our idols, and are granted unprecedented access to God's holy presence (Hebrews 10:19-22). Unlike the Old Covenant people who were rejected for their hypocrisy, believers in Christ, through the indwelling Holy Spirit, are empowered to worship God in spirit and truth, with renewed hearts and genuine devotion, enabling them to truly "enquire of" Him and receive His guidance (John 14:26; Romans 8:26-27). Christ's work establishes a new way of communion, based not on our flawed offerings, but on His perfect sacrifice and our transformed hearts.

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Commentary on Ezekiel 20 verses 27–32

Here the prophet goes on with the story of their rebellions, for their further humiliation, and shows,

I. That they had persisted in them after they were settled in the land of Canaan. Though God had so many times testified his displeasure against their wicked courses, "yet in this (that is, in the very same thing) your fathers have blasphemed me, continued to affront me, that they also have trespassed a trespass against me," Eze 20:27. Note, It is a great aggravation of sin when men will not take warning by the mischievous consequences of sin in those that have gone before them: this is blaspheming God; it is speaking reproachfully of his judgments, as if they were of no significancy and were not worth regarding. 1. God had made good his promise: I brought them into the land that I had sworn to give them. Though their unbelief and disobedience had made the performance slow, and much retarded it, yet it did not make the promise of no effect. They were often very near being cut off in the wilderness, but a step between them and ruin, and yet they came to Canaan at last. Note, Even God's Israel get to heaven by hell-gates; so many are their transgressions, and so strong their corruptions, that it is a miracle of mercy they are happy at last; as hypocrites go to hell by heaven-gates. The righteous scarcely are saved. Per tot discrimina rerum tendimus ad coelum - Ten thousand dangers fill the road to heaven. 2. They had broken his precept by their abominable idolatries. God had appointed them to destroy all the monuments of idolatry, that they might not be tempted to desert his sanctuary; but, instead of defacing them, they fell in love with them, and when they saw every high hill whence they had the most delightful prospects, and all the thick trees where they had the most delightful shades (the former to show forth their pompous idolatries, the latter to conceal their shameful ones), there they offered their sacrifices and made their sweet savour, which should have been presented upon God's altar only. There they presented the provocation of their offering (Eze 20:28), that is, their offerings, which, instead of pacifying God, or pleasing him, were highly provoking-sacrifices which, though costly, yet being misplaced, were an abomination to the Lord. 3. They obstinately persisted herein notwithstanding all the admonitions that were given them (Eze 20:29): "Then I told them, by my servants the prophets, told them where the high place was, to which they went; nay, I put them upon considering it, and asking their own consciences concerning it, by putting this question to them, Which is the high place whereunto you go? What do you find there so inviting that you will leave God's altars, where he requires your attendance, to frequent such places as he has forbidden you to worship in? Do you not know that those high places are of a heathenish extraction, and that the things which the Gentiles sacrificed they sacrificed to devils and not to God? Did not Moses tell you so? Deu 32:17. And will you have fellowship with devils? What is that high place to which you go when you turn your back on God's altars? O foolish Israelites, who or what has bewitched you, that you will forsake the fountain of life for broken cisterns, that worship which God appoints, and will accept, for that which he forbids, which he abhors, and which he will punish?" And yet the name is called Bamah unto this day; they will have their way, let God and his prophets say what they please to the contrary. They are wedded to their high places; even in the best reigns those were not taken away; you could not prevail to take away the name of Bamah - the high place, out of their mouths, but still they would have that in the place of their worship. The sin and the sinner are with difficulty parted.

II. That this generation, after they were unsettled, continued under the dominion of the same corrupt inclinations to idolatry, Eze 20:30. He must say to the present house of Israel, some of whose elders were now sitting before him, "Are you polluted after the manner of your fathers? After all that God has said against you by a succession of prophets, and done against you by a series of judgments, yet will you take no warning? Will you still be as bad as your fathers were, and commit the same abominations that they committed? I see you will; you are bent upon returning to the old abominations; you offer your gifts in the high places, and you make your sons to pass through the fire; either you actually do it or you do it in purpose and imagination, and so you continue idolaters to this day." These elders seem now to have been projecting a coalition with the heathen; their hearts they will reserve for the God of Israel, but their knees they will be at liberty to bow to the gods of the nations among whom they live, that they may have the more respect and the fairer quarter among them. Now the prophet is here ordered to tell those who were forming this scheme, and were for compounding the matter between God and Baal, that they should have no comfort or benefit from either. 1. They should have no benefit by their consulting in private with the prophets of the Lord; for, because they were hearkening after idols, God would have nothing to do with them (Eze 20:31): As I live, saith the Lord God, I will not be enquired of by you. What he had said before (Eze 20:3), having largely shown how just it was, he here repeats, as that which he would abide by. Let them not think that they honoured him by their enquiries, nor expect an answer of peace from him, as long as they continued in love and league with their idols. Note, Those reap no benefit by their religion that are not entire and sincere in it; nor can we have any comfortable communion with God in ordinances of worship unless we be inward and upright with him therein. We make nothing of our profession if it be but a profession. Nay, 2. They should have no benefit from their conforming in public to the practice of their neighbours (Eze 20:32): "That which comes into your mind as a piece of refined politics in the present difficult juncture, and which you would be advised to for your own preservation, and that you may not by being singular expose yourselves to abuses, it shall not be at all, it shall turn to no account to you. You say, 'We will be as the heathen, we will join with them in worshipping their gods, though at the same time we do not believe them to be gods, but wood and stone, and then we should be taken as the families of the countries; they will not know, or in a little while will have forgotten, that we are Jews, and will allow us the same privileges with their own countrymen.' Tell them," says God, "that this project shall never prosper. Either their neighbours will not admit them to join with them in their worship, or, if they do, will think never the better, but the worse, of them for it, and will look upon them as dissemblers, and not fit to be trusted, who are thus false to their God, and put a cheat upon their neighbours." Note, There is nothing got by sinful compliances; and the carnal projects of hypocrites will stand them in no stead. It is only integrity and uprightness that will preserve men, and recommend them to God and man.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 27–32. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Ver. 23, 24 onwards) Again, I raised my hand against them in the wilderness, to scatter them among the nations and disperse them in the lands, because they had not performed my judgments, and had rejected my commandments, and had violated my Sabbaths, and their eyes had been after the idols (or thoughts) of their fathers. Therefore, I also gave them statutes that were not good, and judgments in which they would not live, and I defiled them in their offerings (or transgressions), as they offered (or led astray) everything that opens the womb because of their sins (for which the Septuagint translated, to destroy them and what they had overlooked): and they will know that I am the Lord. Where in the Old Testament, against their children, who fell in the wilderness, the Lord lifted up His hand to scatter them among the nations, Scripture does not say; but it is to be believed that this was done in accordance with what is reported here. Or he signifies by this, that after they entered the promised land, they were given over at various times, for many sins, to different nations and kings, and at that time the commandments of the Lord, which were good according to their nature, and the judgments by which believers could live, were made not good for them, since they were in no way able to keep the precepts of the law in captivity, and to do what the divine word commanded. He did not say, 'I gave them evil commandments,' but, 'not good commandments.' For it does not immediately follow that what is not good is evil, as the Apostle teaches, it is good for a man not to touch a woman; but because of incontinence, let each possess his own vessel in sanctification and honor (I Cor. VII). And if he does not do this, it is neither good nor evil. Therefore, God gave them, dispersed among the nations, not good commandments, that is, he allowed them to follow their own thoughts and desires, to do what is not appropriate. And he defiled them in his gifts: just as a Priest separates lepers from the people, and shows that they are defiled; while they offer to idols what they should offer to God. And they pass everything that opens the womb through the fire of Baal, that is, the firstborn; so that after they have deserted God and been handed over to the worship of idols, then they may understand that He is the Lord whom they have provoked to anger by their own fault. Symmachus interpreted this passage more explicitly, treating the future as past. Therefore, I will also give them bad precepts and judgments for which they will not live, and I will defile them because of their gifts, as they consecrate and offer everything that opens the womb, so that I may destroy them, and they will know that I am the Lord. And the meaning is this: because I have seen the sons of the fathers equaling the wickedness of their ancestors and doing the same things for which they offended God, I wanted to divide them into nations and disperse them throughout the whole world, and give them bad precepts and judgments in which they would not live, so that I may defile them with their gifts, for they consecrated everything that opens the womb to idols, and I may destroy them forever, and they will know that I am the Lord. Through which he showed that he had not given them good commandments who dwelt in the wilderness, but to those whom he wanted to scatter among the nations, and to make foreigners in the whole world, he gave them a desire for things that he did not give: so that there they would do good commandments of God, not good because of their own fault, while they exhibited to idols what God had commanded to be exhibited. This can also be said, that before the offense, they received only the Ten Commandments; but after idolatry and blasphemy, they received multiple ceremonies of the law, so that they would offer victims to God rather than to demons, and by comparison with sacrilege, what was not good in itself became lighter, and by no means evil, because it was offered to God, and yet not good, because they offended the author of good.
JeromeAD 420
Commentary on Ezekiel
(Verse 30, 31.) Therefore say to the house of Israel, ‘This is what the Lord God says: You are defiling yourselves in the way of your fathers and indulging in their abominations; you are defiling yourselves with all your idols to this day. Shall I be inquired of by you, O house of Israel? As I live, declares the Lord God, I will not be inquired of by you.’ Imitate the vices of your fathers and walk in the same paths, so that similar sins may deserve a similar punishment, and you have advanced so far in wickedness that you offer your sons to demons by fire: and it is not enough for you to have done this once, but you continue to do the same up to the present. Not that the elders do these things in captivity, but that those who dwelt in Jerusalem and were threatened with captivity did not cease to do all these things. And when you are bound by such great sins, you seek my response? As I live, says the Lord God, I swear by myself that I will not answer you, and what follows:
JeromeAD 420
Commentary on Ezekiel
(Verse 27, 29 onwards) Therefore speak to the house of Israel, son of man, and tell them: Thus says the Lord God: Moreover, your fathers have blasphemed against me and have treated me with contempt, even as they spurned me. And I brought them into the land that I had lifted my hand to give them ((Vulgate adds: that land)): they saw every high hill and every leafy tree, and there they offered their sacrifices and presented there the irritation of their offerings, and they placed there the fragrance of their sweetness, and they poured out their ((Vulgate is silent on this)) libations there. And I said to them, 'What is the high place to which you are going?' And its name was called the High Place until this day. Therefore speak to the house of Israel, son of man, and say to them, 'Thus says the Lord God: As for your fathers, they have provoked Me to anger by their iniquities, by the fact that they have fallen away from Me. So I brought them into the land that I had lifted My hand in an oath to give them.' They saw every high hill and every leafy tree, and there they offered their sacrifices. They also presented there the provocation of their gifts, and they set there their pleasing aroma, and they poured out there their drink offerings. And I said to them: What is abbana, because you enter there? And they called its name abbana until this day. I wanted, he said, to scatter them in the wilderness, and to give them not good precepts, so that they would sacrifice to idols what they should have offered to me, and consecrate all their first-fruits to them by fire, so that I might kill them and destroy them. But when he says, I wanted, he shows that he did not do what he wanted. And that which follows: 'And they shall know that I am the Lord,' is not found in the Septuagint. For it did not seem fitting to them to know after their destruction that he himself is the Lord. But you, son of man, speak again to them, that is, to the elders of the house of Israel, who have come to inquire of you: Your fathers, from whom you have descended, have also blasphemed against me and held me in contempt; after I brought them into the land which I had given them to possess, they turned against me to provoke me. For when they saw every high hill and leafy tree, they would sacrifice on the mountains and in the groves and thickets, and offer victims to the idols, and pour out libations. And when I saw this, I said to them: What is this, Bama? for it is called high: or why do you enter into such a place which you have chosen for yourselves in all the hills, so that even today these places are called Bamoth, and the ancient error retains its original name? Regarding Bama, which we translate as excelsum, there is an error in the Septuagint edition, where it is written as ἀββανὰ, which does not resonate in the Hebrew language. Bama can mean 'in which' if the two syllables are divided into two words, but in the present context, that sense does not fit. However, wherever it is written in the Books of Kings and Chronicles: 'The people still sacrificed and offered incense on the high places,' Bama in the singular and Bamoth in the plural mean 'high places.'
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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