TRV
Translation
King James Version
In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the LORD.
Complete Jewish Bible
'When that day comes I will cause power to return to the house of Isra'el, and I will enable you [Yechezk'el] to open your mouth among them. Then they will know that I am ADONAI.'"
Berean Standard Bible
In that day I will cause a horn to sprout for the house of Israel, and I will open your mouth to speak among them. Then they will know that I am the LORD.”
American Standard Version
In that day will I cause a horn to bud forth unto the house of Israel, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am Jehovah.
World English Bible Messianic
In that day will I cause a horn to sprout for the house of Israel, and I will give you the opening of the mouth in their midst; and they shall know that I am the LORD.
Geneva Bible (1599)
In that day will I cause the horne of the house of Israel to growe, and I will giue thee an open mouth in the middes of them, and they shall knowe that I am the Lord.
Young's Literal Translation
In that day I cause to shoot up a horn to the house of Israel, And to thee I give an opening of the mouth in their midst, And they have known that I am Jehovah!'
In the KJVVerse 21,205 of 31,102
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Commentary on Ezekiel 29 verses 17–21
17 ¶ And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the LORD came unto me, saying,
18 Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it:
19 Therefore thus saith the Lord GOD; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army.
20 I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord GOD.
21 In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the LORD.
The date of this prophecy is observable; it was in the twenty-seventh year of Ezekiel's captivity, sixteen years after the prophecy in the former part of the chapter, and almost as long after those which follow in the next chapters; but it comes in here for the explication of all that was said against Egypt. After the destruction of Jerusalem Nebuchadnezzar spent two or three campaigns in the conquest of the Ammonites and Moabites and making himself master of their countries. Then he spent thirteen years in the siege of Tyre. During all that time the Egyptians were embroiled in war with the Cyrenians and one with another, by which they were very much weakened and impoverished; and just at the end of the siege of Tyre God delivers this prophecy to Ezekiel, to signify to him that that utter destruction of Egypt which he had foretold fifteen or sixteen years before, which had been but in part accomplished hitherto, should now be completed by Nebuchadnezzar. The prophecy which begins here, it should seem, is continued to the twentieth verse of the next chapter. And Dr. Lightfoot observes that it is the last prophecy we have of this prophet, and should have been last in the book, but is laid here, that all the prophecies against Egypt might come together. The particular destruction of Pharaoh-Hophrah, foretold in the former part of this chapter, was likewise foretold Jer 44:30. This general devastation of Egypt by Nebuchadnezzar was foretold Jer 43:10. Observe,
I. What success God would give to Nebuchadnezzar and his forces against Egypt. God gave him that land, that he might take the spoil and prey of it, Eze 29:19, Eze 29:20. It was a cheap and easy prey. He subdued it with very little difficulty; the blood and treasure expended upon the conquest of it were inconsiderable. But it was a rich prey, and he carried off a great deal from it that was of value. Their having been divided among themselves, no doubt, gave a common enemy great advantage against them, who, when they had been so long preying upon one another, soon made a prey of them all. En! quo discordia cives perduxit miseros - What wretchedness does civil discord bring! Jeremiah foretold that Nebuchadnezzar should array himself with the land of Egypt as a shepherd puts on his coat, which intimates what a rich and cheap prey it should be.
II. Upon what considerations God would give Nebuchadnezzar this success against Egypt; it was to be a recompence to him for the hard service with which he had caused his army to serve against Tyre, Eze 29:18, Eze 29:20. 1. The taking of Tyre was a tedious piece of work; it cost Nebuchadnezzar abundance of blood and treasure. It held out thirteen years; all that time the Chaldean army was hard at it, to make themselves masters of it. A large current of the sea, between Tyre and the continent, was filled up with earth, and many other difficulties which were thought insuperable they had to struggle with; but so great a prince, having begun such an undertaking, thought himself bound in honour to push it on, whatever it cost him. How many thousand lives have been sacrificed to such points of honour as this as! In prosecuting this siege every head was made bald, and every shoulder peeled, with carrying burdens and labouring in the water when they had a strong tide and a strong town to contend with. Egypt, a large kingdom, being divided within itself, is easily conquered; Tyre, a single city, being unanimous, is with difficulty subdued. Those that have much to do in the world find some affairs go on a great deal more readily and easily than others. But, 2. In this service God own that they wrought for him, Eze 29:20. He set them at work, for the humbling of a proud city and its king, though they meant not so, neither did their heart think so, who were employed in it. Note, Even great men and bad men are tools that God makes use of, and are working for him even when they are pursuing their own covetous and ambitious designs; so wonderfully does God overrule all to his own glory. Yet, 3. For this service he had no wages nor his army. He was at a vast expense to take Tyre; and when he had it, though it was a very rich city, and he promised himself good plunder for his army from it, he was disappointed; the Tyrians sent away by ship their best effects, and threw the rest into the sea, so that they had nothing but bare walls. Thus are the children of this world ordinarily frustrated in their highest expectations from it. Therefore, 4. He shall have the spoil of Egypt to recompense him for his service against Tyre. Note, God will be behind-hand with none for any service they do for him, but, one way or other, will recompense them for it; none shall kindle a fire on his altar for nought. The service done for him by worldly men, with worldly designs, shall be recompensed with a mere worldly reward, which his faithful servants, that have a sincere regard to his will and glory, would not be put off with. This accounts for the prosperity of wicked men in this world; God is in it paying them for some service or other, in which he has made use of them. Verily they have their reward. Let none envy it them. The conquest of Egypt is spoken of as Nebuchadnezzar's full reward, for that completed his dominion over the then known world in a manner; that was the last of the kingdoms he subdued; when he was master of that he became the head of gold.
III. The mercy God had in store for the house of Israel soon after. When the tide is at the highest it will turn, and so it will when it is at the lowest. Nebuchadnezzar was in the zenith of his glory when he had conquered Egypt, but within a year after he ran mad (Song 4), was so seven years, and within a year or two after he had recovered his senses he resigned his life. When he was at the highest Israel was at the lowest; then were they in the depth of their captivity, their bones dead and dry; but in that day the horn of the house of Israel shall bud forth, Eze 29:21. The day of their deliverance shall begin to dawn, and they shall have some little reviving in their bondage, in the honour that shall be done, 1. To their princes; they are the horns of the house of Israel, the seat of their glory and power. These began to bud forth when Daniel and his fellows were highly preferred in Babylon; Daniel sat in the gate of the city; Shadrach, Meshach, and Abednego, were set over the affairs of the province (Dan 2:49); these were all of the king's seed, and of the princes, Dan 1:3. And it was within a year after the conquest of Egypt that they were thus preferred; and, soon after, three of them were made famous by the honour God put upon them in bringing them alive out of the burning fiery furnace. This might very well be called the budding forth of the horn of the house of Israel. And, some years after, this promise had a further accomplishment in the enlargement and elevation of Jehoiachin king of Judah, Jer 52:31, Jer 52:32. They were both tokens of God's favour to Israel, and happy omens. 2. To their prophets. And I will give thee the opening of the mouth. Though none of Ezekiel's prophecies, after this, are recorded, yet we have reason to think he went on prophesying, and with more liberty and boldness, when Daniel and his fellows were in power, and would be ready to protect him not only from the Babylonians, but from the wicked ones of his own people. Note, It bodes well to a people when God enlarges the liberties of his ministers and they are countenanced and encouraged in their work.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–21. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Verse 35, 36, and following) And I will bring you into a desert of peoples, and there I will judge you face to face. Just as I contended with your fathers in the desert of the land of Egypt, so I will judge you, says the Lord. And I will subject you to my scepter, and I will bring you into the bonds of the covenant, and I will choose from among you the transgressors and the wicked: from their place of residence I will bring them out, and they will not enter the land of Israel, and you will know that I am the Lord. Thus says the Lord: I will do for you who are in Babylon, and now serve idols, what I did for your ancestors in Egypt. I will lead you into the desert of the peoples, and there I will judge you face to face, just as I contended with them in judgment when they came out of Egypt. And after I have judged you, I will subject you to my scepter and rule, and I will make a covenant with you and bring you into your land with the bonds of love, so that bound by my love, you will never be able to depart from me. But I will choose from among you the transgressors and the wicked, who persist in the hardness of their hearts in evil deeds, not for possession, but for rejection. And I will indeed bring them out of the land of their dwelling, so that when they are brought out, they will not enter the land of Israel; but they will perish in various regions. And by the distinction between good and evil, you shall know that I am the Lord, who judges all things. The rest of the discourse hastens, and we briefly go through each point, in order to provide only the meaning to the readers.
JeromeAD 420
Commentary on Ezekiel
(Verse 17 onwards) And it came to pass in the twenty-seventh year, in the first month, on the first day of the month, the word of the Lord came to me, saying: Son of man, Nebuchadnezzar king of Babylon caused his army to serve a great service against Tyre; every head was made bald, and every shoulder was rubbed bare; yet he had no wages, nor his army, for Tyre, for the service that he had served against it. Therefore thus says the Lord God: Behold, I will give Nebuchadnezzar king of Babylon the land of Egypt; and he shall take its multitude, and take its spoil, and take its prey; and it shall be the wages for his army. I have given him the land of Egypt for his labor that he has performed for me, says the Lord God. On that day the horn of the house of Israel will sprout, and I will give you an open mouth in the midst of them, and they will know that I am the Lord. It is asked how after the tenth year of the previous discourse, immediately the twenty-seventh year is placed, and in the following years the twelfth and the thirteenth, and in the final description of the temple, the twenty-fifth. But the solution is easy. Because both the prophecy about Egypt and the previous one, and the one that is now being spoken, are covered, although they have been made at different times: yet they are joined together because they prophesy about one province. And we often read in Jeremiah, that times are described in a preposterous order. For the deeds of Zedekiah are reported first, and then those of Joachim who came before him. But in the Psalms, because it is a lyric poem, the order of the events is not sought. So let us speak first according to the letter. When Nebuchadnezzar besieged Tyre, and because it was surrounded by the sea, he could not join the rams, machines, and vineyards to the walls, he ordered an infinite multitude of the army to carry rocks and mounds, and when the middle sea, or rather the narrow strait, was filled, he made the neighboring shore an uninterrupted island. When the Tyrians saw that the city was now completely finished and that the foundations of the walls were being shaken by the battering of the rams, they loaded onto ships whatever precious things they had in gold, silver, clothing, and various furnishings that the nobility possessed, and carried them to the islands, so that after capturing the city, Nebuchadnezzar found nothing worthy of his hard work. And because he had obeyed God's will in this matter, after a few years of captivity in Tyre, Egypt was given to him; and Tyrus was much more cruel to Egypt. For she was attacking Jerusalem; this one was promising empty assistance. Indeed, it is one thing to deceive weakness with hope: it is another thing to fight against the people of God. Therefore, this is what Nebuchadnezzar, the king of Babylon, says: in the siege of Tyre, he made his army serve me, so that I may fulfill my will. Every head is shaved, and every shoulder is made hairless, carrying baskets of earth and stones with which shoulders are shaved, and the head is shaved; and yet neither he nor his army found anything worthy in Tyre. And when he served me in this way, and fulfilled my will against Tyre, therefore I will give him the land of Egypt. Some say that this was accomplished under Nebuchadnezzar; others say under Cambyses, the son of Cyrus, who devastated Egypt as far as Ethiopia, to the extent of killing the sacred bull Apis and destroying all their statues. For this reason, they believe that he was turned mad by the chance of a horse and killed himself with his own dagger. Herodotus recounts this history in great detail, describing all of Egypt through its villages, castles, and towns, and revealing the origin of the Nile and the people of that land, as well as the measurement of the land around to the desert of Ethiopia and the shores of the Great Sea, bordering Libya and Arabia. But the cause of the Lord's anger against Egypt is that it deceived His people by not allowing them to hope in God and by provoking Him to anger. On that day when Egypt is captured, the horn of the house of Israel will sprout: undoubtedly indicating a royal lineage. Some refer this to Zerubbabel, the son of Shealtiel, who was descended from the line of David through Jeconiah, while others refer it to the ultimate time, when they believe that Elijah will come. But we, by understanding the Lord's horn to be Christ, interpret the present history. And when, he says, this has been accomplished first, then your mouth will be opened, and your prophecy will not hang on uncertain promises, but it will be seen accomplished in action: so that all who hear may know that I am the Lord, of whom it has been said and done. These things, according to the letter, indeed according to the truth, have been spoken as prophecies. Furthermore, from the fact that Nebuchadnezzar received a reward for his good work, we also understand that even the Gentiles, if they do something good, are not overlooked by God's judgment without a reward. Therefore, through Jeremiah, Nebuchadnezzar is called the dove of God because he served the will of God against the sinful people. 'And I will bring my servant Nebuchadnezzar' (Jeremiah 25).' From this, it is clear that we are condemned in comparison to the Gentiles if they follow the natural law, which we also neglect even though it is written. Paul the Apostle discusses this matter at length in his letter to the Romans. And lest we seem to overlook anything according to spiritual understanding, we inquire where we find this number, that is, the twenty-seventh. In the book of Genesis, Scripture testifies (Gen. VII) that in the six hundredth year of Noah's life, in the second month, on the twenty-seventh day of the month, the waters of the flood came upon the earth, and after seven months of the same year, which is near the Sabbath, and on the twenty-seventh day of the seventh month, the waters of the flood ceased, and Noah's ark settled on the mountains of Ararat, which are interpreted as Armenia. From this we understand that the number is average and can be applied to both, when in this and the anger of God begins from the flood, and his mercy is shown in the seventh month on the same day. And because among the Hebrews the month, which with us is measured by the Kalends, Nones, and Ides, is calculated according to the course of the moon: whence also in the Greek language it has received the name μήνη, that is, moon, it is said that on the twenty-seventh day of the moon there remained little light, so that his anger may not be without mercy. But when the whole orb of the moon is filled up, then both Easter is celebrated and all the greatest solemnities. Which we have set down strictly, so that we may know that in this number, both good and evil are contained equally. Good for Nebuchadnezzar, to whom his labor is rewarded; evil for the Egyptians, whose destruction is announced.
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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SUMMARY
Ezekiel 29:21 marks a pivotal shift within a series of prophecies against Egypt, offering a profound promise of future divine restoration for the exiled house of Israel and a powerful affirmation of Ezekiel's prophetic ministry. Amidst the pronouncements of judgment upon a proud foreign nation, God emphatically reaffirms His unwavering covenant faithfulness to His people. He declares His sovereign intention to renew Israel's strength and dignity, to empower His prophet to speak with unhindered clarity, and ultimately to ensure that both His people and the nations recognize His absolute identity and authority as the LORD.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 29:21 is profoundly enriched by its use of Symbolism and Metaphor. The "horn of the house of Israel" functions as a powerful Metaphor for national strength, dignity, and royal authority. Its "budding forth" further develops this metaphor, symbolizing a miraculous, organic, and divinely initiated renewal, suggesting a fresh, vigorous growth and emergence from a period of decay or dormancy. This imagery effectively conveys hope and the promise of a revitalized future for a people enduring the humiliation of exile. The "opening of the mouth" for Ezekiel is Symbolic of restored prophetic authority and divine enablement for clear, unimpeded communication of God's message. It represents freedom from earlier restrictions on his speech and the resounding validation of his role as God's authentic spokesperson. Furthermore, the recurring phrase "they shall know that I am the LORD" functions as a powerful Leitmotif throughout the entire book of Ezekiel, emphasizing the central theme of God's self-revelation and the ultimate purpose of all His actions—to make His sovereign identity undeniably known to all creation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 29:21 powerfully encapsulates God's unwavering faithfulness to His covenant people, even amidst their profound exile and the concurrent judgment of surrounding nations. It profoundly demonstrates that God's ultimate plan for Israel's restoration is not contingent on their performance, their righteousness, or the strength of human alliances, but solely on His sovereign will, omnipotent power, and steadfast love. This verse highlights the intricate interconnectedness of God's work among the nations and His specific purposes for Israel: the downfall of one serves to underscore the divinely orchestrated rise of the other, all to the ultimate end that His unique, incomparable identity as the LORD is unequivocally revealed to all. It thus foreshadows a future Messianic era where Israel's true strength, dignity, and prophetic voice would be fully and perfectly realized through a divine agent.
REFLECTION AND APPLICATION
Ezekiel 29:21 offers profound encouragement and a wellspring of hope for believers facing periods of weakness, uncertainty, or perceived silence from God. Just as God promised to cause the "horn of the house of Israel to bud forth" after their deep humiliation in exile, He is supremely capable of restoring strength, purpose, and dignity to individuals and communities who feel broken, diminished, or utterly defeated. This verse serves as a powerful reminder that our true strength, validation, and ultimate flourishing come not from human effort, external circumstances, or worldly alliances, but solely from God's sovereign initiative and His unfailing power. Furthermore, Ezekiel's "opening of the mouth" serves as a compelling reminder that God empowers His faithful servants to speak His truth, even after periods of difficulty, restriction, or perceived futility. It encourages us to trust implicitly in God's perfect timing for renewal and to remain open and receptive to His divine word, knowing that through His mighty actions and His profound self-revelation, we are brought to a deeper, more experiential, and transformative knowledge that He truly "is the LORD." This profound knowledge fosters unwavering resilience, steadfast faith, and a confident expectation of divine intervention in our personal lives and in the unfolding narrative of the world.
Questions for Reflection
FAQ
What does "the horn of the house of Israel to bud forth" signify?
Answer: The "horn" is a common and potent biblical symbol for strength, power, dignity, and authority, frequently associated with kingship, national might, or even personal exaltation. For the "horn of the house of Israel to bud forth" signifies a miraculous, divinely initiated, and vigorous renewal and resurgence of Israel's strength, prominence, and honor. At a time when Israel was in the depths of exile, having lost its kingdom, temple, and national identity, this imagery promised a future restoration and a return to vitality and influence, indicating that God would sovereignly reestablish their power and honor. It points to a new, organic, and powerful growth, much like a plant sprouting with fresh life from a seemingly dead or dormant root, symbolizing a divine act of revitalization.
How does God giving Ezekiel "the opening of the mouth" relate to his earlier prophetic experiences?
Answer: Early in his prophetic ministry, Ezekiel experienced periods where God explicitly restricted his ability to speak publicly, causing him to be "mute" at times, except when God gave him a specific message (e.g., Ezekiel 3:26-27). This muteness was often a powerful symbolic sign to the rebellious house of Israel, reflecting their own spiritual deafness. The promise in Ezekiel 29:21 that God would "give thee the opening of the mouth" signifies a dramatic reversal of this restriction. It means God would fully restore and affirm Ezekiel's ability to speak God's truth clearly, powerfully, and without impediment among the exiles. This also profoundly implies a renewed receptiveness and willingness among the people to hear and acknowledge God's word delivered through His prophet, thereby validating Ezekiel's prophetic office and the divine origin of his message.
Why is the phrase "and they shall know that I am the LORD" so prevalent in the book of Ezekiel?
Answer: The declaration "and they shall know that I am the LORD" (Hebrew: Yada' ki ani Yahweh) is a central, recurring theological refrain in Ezekiel, appearing over sixty times. It underscores God's ultimate and overarching purpose in all His actions, whether in devastating judgment or in miraculous restoration: to reveal His unique, sovereign identity as Yahweh, the covenant-keeping God of Israel and the Lord of all creation. This "knowing" is not merely intellectual assent to a theological fact but an experiential, transformative recognition of His power, faithfulness, justice, and absolute authority. Through the devastating judgments on Israel and the nations, and through the miraculous acts of restoration and new covenant promises, God ensures that His true nature is undeniably revealed, compelling both His people and the world to acknowledge Him as the one true, living God. It is the ultimate goal and culmination of all divine intervention in human history.
CHRIST-CENTERED FULFILLMENT
Ezekiel 29:21 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The promise that God would "cause the horn of the house of Israel to bud forth" points directly to the Messianic hope. Jesus is the true "horn of salvation" raised up by God from the house of His servant David, as prophesied by Zacharias in Luke 1:69. He embodies the perfect strength, kingship, and dignity of Israel, not merely through political power, but through His redemptive work on the cross and His glorious resurrection. He is the one through whom God's people are truly restored, given new life, and endowed with genuine spiritual strength. Furthermore, the promise to Ezekiel, "I will give thee the opening of the mouth in the midst of them," powerfully foreshadows Christ as the ultimate Word of God. Jesus is the perfect prophet, the one through whom God has fully and finally spoken to humanity (Hebrews 1:1-2). His earthly ministry was characterized by authoritative teaching, unparalleled wisdom, and the clearest revelation of the Father, fulfilling the prophetic office in its purest and most complete form. Finally, the declaration "and they shall know that I am the LORD" is supremely fulfilled in Christ. Through Jesus, God's identity is most perfectly and completely revealed. As John 1:18 states, "No one has ever seen God; the only God, who is at the Father's side, he has made him known." To truly know Jesus is to know the Father (John 14:7), and through His life, atoning death, and victorious resurrection, the world is confronted with the undeniable truth of who God is—a God of infinite power, perfect justice, and boundless redemptive love. Thus, Ezekiel's prophecy anticipates the coming of Christ, who is the embodiment of Israel's restored strength, the ultimate voice of God's truth, and the full, glorious revelation of the LORD's identity to all creation.