TRV
Translation
King James Version
And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory.
Complete Jewish Bible
There I saw the glory of the God of Isra'el approaching from the east. His voice was like the sound of rushing water, and the earth shone with his glory.
Berean Standard Bible
and I saw the glory of the God of Israel coming from the east. His voice was like the roar of many waters, and the earth shone with His glory.
American Standard Version
And, behold, the glory of the God of Israel came from the way of the east: and his voice was like the sound of many waters; and the earth shined with his glory.
World English Bible Messianic
Behold, the glory of the God of Israel came from the way of the east: and his voice was like the sound of many waters; and the earth shined with his glory.
Geneva Bible (1599)
And beholde, the glorie of the God of Israel came from out of the East, whose voyce was like a noyse of great waters, and the earth was made light with his glorie.
Young's Literal Translation
And lo, the honour of the God of Israel hath come from the way of the east, and His voice is as the noise of many waters, and the earth hath shone from His honour.
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Commentary on Ezekiel 43 verses 1–6
1 ¶ Afterward he brought me to the gate, even the gate that looketh toward the east:
2 And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory.
3 And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face.
4 And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east.
5 So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house.
6 And I heard him speaking unto me out of the house; and the man stood by me.
After Ezekiel has patiently surveyed the temple of God, the greatest glory of this earth, he is admitted to a higher form, and honoured with a sight of the glories of the upper world; it is said to him, Come up hither. He has seen the temple, and sees it to be very spacious and splendid; but, till the glory of God comes into it, it is but like the dead bodies he had seen in vision (ch. 37), that had no breath till the Spirit of life entered into them. Here therefore he sees the house filled with God's glory.
I. He has a vision of the glory of God (Eze 43:2), the glory of the God of Israel, that God who is in covenant with Israel, and whom they serve and worship. The idols of the heathen have no glory but what they owe to the goldsmith or the painter; but this is the glory of the God of Israel. This glory came from the way of the east, and therefore he was brought to the gate that leads towards the east, to expect the appearance and approach of it. Christ's star was seen in the east, and he is that other angel that ascends out of the east, Rev 7:2. For he is the morning star, he is the sun of righteousness. Two things he observed in this appearance of the glory of God: - 1. The power of his word which he heard: His voice was like a noise of many waters, which is heard very far, and makes impressions; the noise of purling streams is grateful, of a roaring sea dreadful, Rev 1:15; Rev 14:2. Christ's gospel, in the glory of which he shines, was to be proclaimed aloud, the report of it to be heard far; to some it is a savour of life, to others of death, according as they are. 2. The brightness of his appearance which he saw: The earth shone with his glory; for God is light, and none can bear the lustre of his light, none has seen nor can see it. Note, That glory of God which shines in the church shines on the world. When God appeared for David the brightness that was before him dispersed the clouds, Psa 18:12. This appearance of the glory of God to Ezekiel he observed to be the same with the vision he saw when he first received his commission (Eze 1:4), according to that by the river Chebar (Eze 43:3); because God is the same, he was pleased to manifest himself in the same manner, for with him is no variableness. "It was the same" (says he) "as that which I saw when I came to destroy the city, that is, to foretel the city's destruction," which he did with such authority and efficacy, and the event did so certainly answer the prediction, that he might be said to destroy it. As a judge, in God's name, he passed a sentence upon it, which was soon executed. God appeared in the same manner when he sent him to speak words of terror and when he sent him to speak words of comfort; for in both God is and will be glorified. He kills and he makes alive; he wounds and he heals, Deu 32:39. To the same hand that destroyed we must look for deliverance. He has smitten, and he will bind up. Una eademque manus vulnus opemque tulit - The same hand inflicted the wound and healed it.
II. He has a vision of the entrance of this glory into the temple. When he saw this glory he fell upon his face (Eze 43:3), as not able to bear the lustre of God's glory, or rather as one willing to give him the glory of it by a humble and reverent adoration. But the Spirit took him up (Eze 43:5) when the glory of the Lord had come into the house (Eze 43:4), that he might see how the house was filled with it. He saw how the glory of the Lord in this same appearance departed from the temple, because it was profaned, to his great grief; now he shall see it return to the temple to his great satisfaction. See Eze 10:18, Eze 10:19; Eze 11:23. Note, Though God may forsake his people for a small moment, he will return with everlasting loving-kindness. God's glory filled the house as it had filled the tabernacle which Moses set up and the temple of Solomon, Exo 40:34; Kg1 8:10. Now we do not find that ever the Shechinah did in that manner take possession of the second temple, and therefore this was to have its accomplishment in that glory of the divine grace which shines so brightly in the gospel church, and fills it. Here is no mention of a cloud filling the house as formerly, for we now with open face behold the glory of the Lord, in the face of Christ, and not as of old through the cloud of types.
III. He receives instructions more immediately from the glory of the Lord, as Moses did when God had taken possession of the tabernacle (Lev 1:1): I heard him speaking to me out of the house, Eze 43:6. God's glory shining in the church, we must thence expect to receive divine oracles. The man stood by me; we could not bear to hear the voice of God any more than to see the face of God if Jesus Christ did not stand by us as Mediator. Or, if this was a created angel, it is observable that when God began to speak to Ezekiel he stood by and gave way, having no more to say. Nay, he stood by the prophet, as a learner with him; for to the principalities and powers, to the angels themselves, who desire to look into these things, is known by the church the manifold wisdom of God, Eph 3:10. The man stood by him to conduct him thither where he might receive further discoveries, Eze 44:1.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Chapter 43, verses 1 onwards) \"And he brought me to the gate that faced east. And behold, the glory of the God of Israel was coming from the east. And the sound of his coming was like the sound of many waters, and the earth shone with his majesty. And I saw a vision like the vision that I had seen when he came to destroy the city. And the vision that I saw was like the vision that I had seen by the river Chebar. And I fell on my face.\ And the majesty of the Lord entered the temple through the gate facing east. And the spirit lifted me up and brought me into the inner court, and behold, the glory of the Lord filled the house. And I heard someone speaking to me from the house. And the man standing beside me said to me, 'Son of man, this is the place of my throne and the place of the soles of my feet, where I will dwell in the midst of the people of Israel forever. And the house of Israel shall no more defile my holy name, they and their kings, by their whoring and by the dead bodies of their kings at their high places, by setting their threshold by my threshold and their doorposts beside my doorposts, with only a wall between me and them. They have defiled my holy name by their abominations that they have committed, so I have consumed them in my anger.' So now they shall put far from themselves their fornication and the ruins of their kings from me, and I will dwell in their midst forever. LXX: And he brought me to the gate, which looked toward the East, and he led me out; and behold the glory of the God of Israel was coming from the East, and the voice of the camp was like the voice of many waters, and the earth shone with the brightness of the glory on every side. And the vision that I saw was like the vision that I saw when I entered to anoint the city. And the vision of the chariot that I saw was like the vision that I saw by the river Chebar, and I fell on my face. And the glory of the Lord entered the house through the way of the gate that faced east. And the spirit took hold of me and brought me into the inner court, and behold, the glory of the Lord filled the house. And I stood, and behold, a voice from the house speaking to me, and a man stood beside me and said to me: Have you seen, son of man, the place of my throne and the place of the soles of my feet, where my name shall dwell in the midst of the house of Israel forever. And they shall no longer defile the house of Israel with their idols and with their detestable things and with all their transgressions, but I will save them from all the backslidings in which they have sinned, and will cleanse them; and they shall be my people, and I will be their God. » First, about the variety of translation, it must be said that what the Septuagint put: 'And he led me out' is not found in the Hebrew. For if he had been led to the gate facing East, why was it necessary for him to be led out, since he was brought in to see what was being done at the Eastern gate? Then, where it is said: 'The voice was to him,' no doubt it is a voice of God, like the sound of many waters, which John also confirms in his Apocalypse, the Septuagint put: 'And the voice of the camp, like the voice of many geminators' (Apoc. XIV). In the third place, it is written in Hebrew: I saw a vision according to the appearance that I had seen when he came to destroy the city. But that one came, who at the beginning of this prophet was clothed in linen, and had an ink horn at his waist, along with six others, to destroy the city, not to anoint, which the Seventy translated as: And the vision of the chariot that I had seen, which is not found in Hebrew. Let us speak separately about each one, to the extent that the difficulty of explanation allows: lest while we strive for brevity, the veil remain not only on Moses, but also on Ezekiel the prophet in us, who desire to contemplate the revealed truth of the Lord (Exod. 34; 2 Cor. 3). Therefore the glory of the God of Israel enters by the eastern way, by which it had also departed when the city of the Lord was struck by fury. It enters, or rather returns to it, because it had shown the temple of the Lord built on the mountain. And yet there is much more that is said in what follows: The spirit lifted me up and brought me into the outer court, and behold the glory of the Lord filled the house. For here is where only the glory of the God of Israel enters; but there it is said that the fullness of the glory of the Lord was in the temple, as Isaiah also writes: I saw the Lord sitting on a high and lofty throne, and the house was full of his glory (Isaiah 6:1); when we contemplate the revealed face of the glory of the Lord, we are transformed into the image of the Creator. There was also the voice of God, like the voice of many waters, that is, of all the peoples in the whole world, as John the Evangelist explains (Apoc. XIV): or like the voice of armies, and like the voice of many praising God, that the army of God might know the sacraments. Jacob, understanding this, called the name of that place Camp (Genes. XXXII). And elsewhere it is written: The chariots of God are multiplied by ten thousand, thousands of rejoicers (Ps. LXVII, 18). But one voice is said to be of the camp and the multitude, because of the unanimous praise of God. And the voice of those singing is doubled for the Father, and the Son, and the Holy Spirit: Holy, holy, holy Lord God of hosts, the earth is full of his glory (Isa. VI, 3). It follows: And the earth shone with his majesty (Psalm XVIII). Which properly happened at the coming of Christ; when the sound of the apostles went out into all the earth, and their words to the ends of the world (Rom. XVIII): and it is fulfilled daily in believers, and will be fulfilled completely, when this corruptible shall have put on incorruption, and this mortal shall have put on immortality (I Cor. XV). But the following is added: 'And I saw a vision in the likeness of the vision which I had seen when he came to destroy the city.' For which the Seventy have rendered: 'When I went in to anoint the city,' since it is clear contrary to the Hebrew; but according to the LXX it is very dark. How Ezekiel went in to anoint the city, and what was the purport of his prophecy, we have stated, unless we say, of course, that the prophet’s representation means the anointing of the city, and that the anointing with oil of joy is sacerdotal and regal, and that they become anointed of the Lord who willingly receive and hear Him to whom it is written: 'Do not touch My Christs;' and to those who touch them: 'My prophets, do not harm.' (Ps. 104:15). But he can anoint the city according to the anagoge, of which it is written: Glorious things are said of you, O city of God (Psalm 86:2); he who saw the vision of the chariot and the mysteries of God, which Ezekiel witnessed by the river Chebar, which signifies the burden and weight. For what is heavier than the Babylonian rivers, over which David sat and wept when he remembered Zion? Of which it is written: For the form of this world is passing away (Psalm 136). And I think that there is nothing perpetual in the confusion of this world, but everything passes and flows (1 Corinthians 7:31). Whoever considers this will fall on their face, understanding how far they are from the majesty of God, and will bow their knees to the Father in the name of Jesus Christ. And when, he says, I had fallen, the majesty of the Lord entered the temple through the gate facing east, and immediately the spirit lifted me up (for I could not go on lying down), and he led me into the court of annihilation, for I had fallen outside; and behold, I saw the glory of the God of Israel coming from the east, and I saw the glory of the Lord filling his house, and I heard a voice speaking to me from inside the house. What this is spoken about, the Scripture does not narrate, unless perhaps that of the Apostle: And I heard unspeakable words, that it is not lawful for a man to utter (2 Corinthians 12:4). But the man, he says, who stood beside the prophet, said to him: whom we clearly understand to be the Lord. For who else could it befit what follows: Son of man, the place of My throne, and the place of the soles of My feet, where I dwell in the midst of the children of Israel forever, except those who dwell in the Church in the midst of the children of Israel who behold God, and dwell forever, not according to the temple of Solomon for a time? And his place is the one about which it is written: And his place became peaceful (Psalm 75:2), which surpasses all understanding. And the place of his footsteps, as the Apostles say: Let us worship in the place where his feet stood (Psalm 31:7). And beautifully it is said, they stood: for the feet of the Lord stand in the Church, they walk in the synagogue and pass by. But in order that we may know that this is said about the Church, it is joined: And they will no longer defile my holy name, the house of Israel: which properly belongs to those who dwell in holy conversation in the Church. However, those who have defiled the holy name of God are more clearly specified: both their kings and their people, as well as their priests, in their own acts of fornication, through which they have fornicated with God; and in the ruins of their kings, who in vain, through pride, assume the royal name. Finally, it follows: And in high places. For an arrogant mind offends God; a humble one incites mercy. These people, after pride, or rather through pride, have fashioned their threshold next to the threshold of God, and their doorposts next to His doorposts. Let these women burdened with sins, carried about by every wind of doctrine, always learning but never able to come to the knowledge of the truth; having a form of godliness but denying its power, turn away from such people. For among them are those who creep into households and captivate weak-willed women weighed down with sins, led away by various lusts, always learning and never able to come to the knowledge of the truth. Now as Jannes and Jambres resisted Moses, so do these also resist the truth: men of corrupt minds, disapproved concerning the faith; but they will progress no further, for their folly will be manifest to all, as theirs also was. And the Apostle also says: But let a man examine himself, and so let him eat of that bread and drink of that cup (I Cor. XI, 28). And to make what he said more serious, he follows it with the verse: And there was a wall between me and them; so that a very short wall would separate the priestly sacrifices and the places of the sacraments of the body and blood of Christ. And they have polluted, he says, my holy name, in the abominations which they have committed. What is the advantage of dwelling near, and a wall, the wall of the Lord's altar, between our cell and the altar of the Lord, when in those things which we do in secret, and which it is even shameful to speak of, the name of the Lord is defiled and polluted? I think this, that the name of the Lord is not polluted, except by the one who has seen his name and believed, and is considered in his name. And just as he who previously believed in Christ pollutes the name of God, so also the one who previously accepted his name in faith pollutes it. Otherwise, the Gentile and the Jew, although they are defiled and contaminated, indeed contamination itself and pollution, cannot pollute and defile the name of God: what they pollute is attributed to them, to whom it is said, 'My name is blasphemed among the Gentiles because of you' (Rom. 2:24). Therefore, because of these reasons, I consumed them in my anger, because they did the things we have mentioned. And yet the merciful Lord again commands the prophets to tell them to remove their former fornications from themselves and to abandon the ruins of their kings and rulers, and to not only reject them from themselves, but also from God. And he immediately promises rewards for good deeds, saying: \"And I will dwell among them,\" as it is written in the Gospel: \"There stands among you one whom you do not know\" (John 1:26). And he will dwell not for a short time, like in the Synagogue, but forever, as is confirmed in the Church of Christ.
JeromeAD 420
COMMENTARY ON EZEKIEL 13:43.1-9
When his face is revealed and we contemplate the glory of God, we are reformed in the image of the Creator.
JeromeAD 420
COMMENTARY ON EZEKIEL 13:43.1-9
The earth shone with his glory, which really takes place at the coming of Christ, when the sound of the apostles goes forth on the whole earth and their words to the ends of the earth.
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 43:2 presents a breathtaking vision of the Lord's magnificent return, vividly portraying the re-establishment of His divine presence within the new temple. This pivotal moment in Ezekiel's prophecy depicts the glory of the God of Israel arriving from the east, accompanied by an overwhelming sound like many waters, and radiating with such intensity that its splendor illuminates the entire earth, signifying God's triumphant re-inhabitation and the profound restoration of His covenant relationship with His people after a period of judgment and absence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 43:2 employs several powerful literary devices to convey the majesty and profound significance of God's return. Symbolism is paramount, with the "glory of the God of Israel" representing God's manifest presence, divine essence, and inherent worth. The "east" is a potent symbol of reversal and restoration, directly contrasting with the direction of the glory's departure and signaling a new divine initiative. The Simile "his voice [was] like a noise of many waters" creates a vivid auditory image, comparing the sound of God's voice to an overwhelming natural force, emphasizing His immense power, authority, and majesty in a way that transcends human comprehension. This imagery also contains elements of Hyperbole, as the idea of the entire earth shining with His glory underscores the boundless and pervasive nature of God's radiance, suggesting a light that transcends physical boundaries and fills all creation. The use of "behold" (an Interjection) serves as an attentional signal, immediately drawing the reader into the dramatic and awe-inspiring impact of the vision.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 43:2 is a profound theological statement on God's unwavering faithfulness, His commitment to His covenant promises, and His ultimate desire to restore His people. It offers deep reassurance to the exiles, affirming that despite their profound sin and the devastating consequences, God's redemptive plan endures. The return of His glory signifies not merely a physical re-inhabitation of a temple structure, but a spiritual renewal, a re-establishment of intimate fellowship, and the promise of a transformed relationship. This passage underpins the biblical truth that God desires to dwell among His people and that His presence brings light, life, and transformative power. It points to a future hope where God's glory will not only fill a localized sanctuary but will ultimately encompass all creation, bringing about complete restoration and universal acknowledgment of His sovereign reign and redemptive purposes.
REFLECTION AND APPLICATION
Ezekiel 43:2 offers a powerful and enduring message of hope and divine faithfulness for believers across all generations. In moments of spiritual barrenness, personal failure, or societal decay, this verse reminds us that God's glory, though it may seem distant or withdrawn, is destined to return and fill all things. It encourages us to cultivate a profound longing for God's manifest presence in our individual lives, our corporate worship, and our world, knowing that His glory brings light, healing, and transformative power. Just as the earth shined with His glory, we are called to be living reflections of His light, allowing His indwelling presence within us to radiate outwards, impacting our families, communities, and the broader culture. This passage instills profound confidence that God is actively working to restore what is broken, to redeem what is lost, and to bring about His perfect will, ultimately leading to a future where His glory will fully encompass all creation, ushering in an era of complete peace, righteousness, and unhindered communion with Him.
Questions for Reflection
FAQ
Why did God's glory depart the temple in the first place, and why is its return so significant?
Answer: God's glory departed the first temple and Jerusalem as a direct consequence of Israel's persistent idolatry, rebellion, and profound moral corruption, as meticulously detailed in Ezekiel 8-11. This departure symbolized God's judgment, the withdrawal of His protective presence, and ultimately led to the temple's destruction and the people's exile. The return of His glory in Ezekiel 43:2 is profoundly significant because it signals God's unwavering faithfulness to His covenant promises despite human failure. It represents divine restoration, forgiveness, and the renewed commitment of God to dwell among His people, offering a powerful message of hope for a future of spiritual renewal and abundant blessing.
What is the meaning of the glory coming "from the way of the east"?
Answer: The direction "from the way of the east" holds deep symbolic meaning in Ezekiel's prophecy, creating a powerful narrative arc. In Ezekiel 10:19 and Ezekiel 11:23, the glory of the Lord departed Jerusalem by way of the east gate, moving eastward. Therefore, its return from the east in Ezekiel 43:2 is a deliberate and profound reversal. It signifies that God is returning precisely from where He departed, completing the cycle of judgment and restoration. It also carries connotations of new beginnings, as the sun rises in the east, and prophetically alludes to the Messiah's future return, which is often associated with the east (e.g., Matthew 24:27).
CHRIST-CENTERED FULFILLMENT
Ezekiel 43:2 finds its ultimate and most profound fulfillment not in a reconstructed physical temple, but in the person and work of Jesus Christ. While Ezekiel's vision describes the return of God's kâbôwd to a material sanctuary, the New Testament reveals that Jesus Himself is the true, living temple—the very dwelling place of God among humanity. As John 1:14 so profoundly declares, "The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth." Jesus is the incarnate kâbôwd, the very radiance of God's glory and the exact representation of His being (Hebrews 1:3). His coming from the "east" can be understood spiritually as the dawning of a new age, a new creation inaugurated by His arrival, bringing light into darkness. The "voice like a noise of many waters" foreshadows the powerful, authoritative voice of Christ, which commands creation (Mark 4:39) and will one day summon the dead to life (John 5:28). Furthermore, the promise that "the earth shined with his glory" is ultimately fulfilled in the global impact of the Gospel, as the light of Christ spreads to the ends of the earth through His church (Acts 1:8), and will culminate in the New Jerusalem, where the glory of God Himself is its light, and the Lamb is its lamp, illuminating all eternity (Revelation 21:23). Thus, Ezekiel's vision of returning glory is not merely about a building, but about the living, redemptive presence of God, fully realized in Christ, who brings light, life, and ultimate restoration to all creation.