Ezekiel 9:3

KJV

And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which [had] the writer's inkhorn by his side;

KJV (with Strong's)

And the glory {H3519} of the God {H430} of Israel {H3478} was gone up {H5927} from the cherub {H3742}, whereupon he was, to the threshold {H4670} of the house {H1004}. And he called {H7121} to the man {H376} clothed {H3847} with linen {H906}, which had the writer's {H5608} inkhorn {H7083} by his side {H4975};

Complete Jewish Bible

Then the glory of the God of Isra'el was made to go up from over the keruv, where it had been, to the threshold of the house. He called to the man clothed in linen, who had the scribe's writing equipment at his waist.

Berean Standard Bible

Then the glory of the God of Israel rose from above the cherubim, where it had been, and moved to the threshold of the temple. And He called to the man clothed in linen who had the writing kit at his side.

American Standard Version

And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house: and he called to the man clothed in linen, who had the writer’s inkhorn by his side.

Commentary

### SUMMARY
Ezekiel 9:3 captures a profoundly solemn moment in the prophet's vision, depicting the initial, progressive departure of the tangible glory of the God of Israel from His dwelling place within the Jerusalem temple. This symbolic movement, from the cherubim over the Ark to the temple's threshold, signifies God's impending withdrawal of His protective presence and favor in response to the profound idolatry, spiritual corruption, and social injustice rampant among His people, immediately preceding the divine judgment and the selective marking of the righteous for preservation.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment within a series of escalating visions in Ezekiel, specifically following the graphic revelations of the abominations and idolatry committed within the temple precincts in [Ezekiel 8](/ezekiel/8 "Ezekiel 8 - Abominations in the Temple"). Chapters 8-11 form a cohesive narrative unit detailing the compelling reasons for God's righteous judgment and the subsequent, progressive departure of His glory from the temple and Jerusalem. [Ezekiel 9](/ezekiel/9 "Ezekiel 9 - The Slaughter of the Wicked and Marking of the Righteous") itself initiates the divine execution of judgment, beginning with the command to mark the righteous who lament the city's sins, followed by the indiscriminate slaughter of the unrepentant. Thus, [Ezekiel 9:3](/ezekiel/9-3 "Ezekiel 9:3 - The Glory Departs to the Threshold") serves as the theological justification and visual prelude to the horrific judgment that immediately follows, demonstrating unequivocally that God's holy presence cannot abide with such profound defilement. The full, final departure of God's glory from the city is dramatically completed in [Ezekiel 11:23](/ezekiel/11-23 "Ezekiel 11:23 - The Glory Departs the City").
* **Historical & Cultural Context:** Ezekiel prophesied during the Babylonian exile (circa 593-571 BC), a period of immense national trauma for the kingdom of Judah. Although Jerusalem was under siege and would soon fall, the temple, the very heart of Israelite worship and national identity, was still operational. However, as revealed in Ezekiel's visions, the people had deeply compromised their covenant with Yahweh through pervasive syncretism, idolatry, and social injustice, even within the sacred temple itself. The concept of God's "glory" (Hebrew: *kavod*) dwelling in the temple was central to Israelite theology, symbolizing His active presence, protective power, and covenant faithfulness. The departure of this glory, therefore, was not merely a symbolic act but a profound theological statement that God was abandoning His sanctuary and His people to judgment. It signified the cessation of His protective presence and the imminent, divinely ordained destruction of Jerusalem by Nebuchadnezzar's forces, confirming that the catastrophe was not a sign of God's weakness but of His righteous judgment.
* **Key Themes:** The central theme in [Ezekiel 9](/ezekiel/9 "Ezekiel 9 - The Slaughter of the Wicked and Marking of the Righteous"), and indeed throughout much of the book of Ezekiel, is the **holiness of God** and the **consequences of unrepentant sin**. The departure of the glory underscores God's absolute purity and His inability to tolerate defilement, even within His own chosen sanctuary. This passage also highlights the dual aspects of **divine judgment and preservation**, as God acts decisively to punish the wicked while simultaneously providing a means of salvation for the righteous who lament the prevailing abominations, as explicitly commanded in [Ezekiel 9:4](/ezekiel/9-4 "Ezekiel 9:4 - Marking the Righteous"). Furthermore, it powerfully emphasizes **God's sovereignty** over historical events, demonstrating that the impending destruction of Jerusalem was not a random calamity but a deliberate act of His righteous justice, carried out according to His divine plan.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Glory (Hebrew, _kâbôwd'_):** From the root meaning "weight" or "heaviness," this term refers to the visible, weighty manifestation of God's presence, splendor, honor, and majesty. In this context, it is the tangible sign of Yahweh's indwelling presence in the temple, which is now in the process of withdrawing due to the people's pervasive sin and defilement. Its movement signifies a profound theological shift, indicating God's abandonment of a sanctuary that has been profaned.
* **Cherub (Hebrew, _kᵉrûwb'_):** These are celestial beings associated with God's throne and immediate presence, often depicted as guardians of His holiness (e.g., at the Garden of Eden in [Genesis 3:24](/genesis/3-24 "Genesis 3:24 - Cherubim Guard Eden")). In Ezekiel's vision, the cherubim are integral to the divine chariot-throne (as seen in [Ezekiel 1](/ezekiel/1 "Ezekiel 1 - The Vision of the Chariot Throne") and [Ezekiel 10](/ezekiel/10 "Ezekiel 10 - The Glory Departs the Temple")), from which God's glory ascends. The glory's departure *from* the cherub indicates its initial movement away from the very core of God's immediate, manifest presence within the Holy of Holies of the temple.
* **Man (Hebrew, _ʼîysh'_):** This term refers to an individual, a male person. Here, it specifically designates the divine messenger, distinct from the six executioners who follow him (cf. [Ezekiel 9:2](/ezekiel/9-2 "Ezekiel 9:2 - The Six Executioners")). Clothed with linen and carrying a writer's inkhorn, this figure is commissioned directly by God for a specific, solemn task of discernment and preservation, highlighting God's meticulous justice and mercy even amidst impending judgment.

#### Verse Breakdown
* **"And the glory of the God of Israel was gone up from the cherub, whereupon he was":** This clause describes the initial and most significant phase of God's glory departing the temple. The "glory" is the visible manifestation of God's active, indwelling presence, and its ascent "from the cherub" (likely referring to the cherubim over the ark of the covenant in the Holy of Holies, or the cherubim of the divine throne-chariot seen in Ezekiel's earlier vision) signifies the beginning of God's withdrawal from the most sacred space of the temple. This movement is a direct, divine response to the abominations detailed in [Ezekiel 8](/ezekiel/8 "Ezekiel 8 - Abominations in the Temple").
* **"to the threshold of the house":** The "threshold" (Hebrew: *miphtân*) represents a significant boundary, the entrance to the main temple building. The glory's movement to this point indicates a progressive, deliberate, and public withdrawal. It has not yet fully departed the temple or the city but has moved to a liminal space, poised for complete departure, symbolizing God's abandonment of His defiled sanctuary and His readiness to allow its destruction.
* **"And he called to the man clothed with linen":** This introduces the divine command and the agent of God's discerning judgment. "He" refers to the Lord, the God of Israel, whose glory has just moved. The "man clothed with linen" is a figure of purity and holiness, often interpreted as an angelic or divine messenger (compare [Daniel 10:5](/daniel/10-5 "Daniel 10:5 - The Man Clothed in Linen") and [Revelation 15:6](/revelation/15-6 "Revelation 15:6 - Angels Clothed in Linen")). He is given a specific, solemn commission directly by God before the judgment commences.
* **"which [had] the writer's inkhorn by his side":** This crucial detail specifies the instrument of the linen-clothed man's mission. The "writer's inkhorn" (Hebrew: *qeçeth*), containing ink and pens, was a common scribal implement. Its presence here indicates that the man's task involves marking or inscribing, setting him apart for a role of administrative judgment and preservation, specifically foreshadowing the marking of the righteous who lament the city's sins, as revealed in [Ezekiel 9:4](/ezekiel/9-4 "Ezekiel 9:4 - Marking the Righteous").

#### Literary Devices
Ezekiel 9:3 is profoundly rich in **Symbolism**. The "glory of the God of Israel" is the preeminent symbol, representing God's manifest presence, divine approval, and protective power; its departure signifies His judgment and withdrawal. The "cherub" symbolizes God's mobile throne and the sanctity of His immediate presence within the Holy of Holies. The "threshold of the house" functions as a symbolic boundary, marking a transitional stage in God's abandonment of the temple, a point of no return. The "man clothed with linen" symbolizes purity, divine authority, and a priestly or angelic commission, while the "writer's inkhorn" symbolizes the act of recording, discerning, and marking for preservation or judgment. The entire scene is a vivid **Theophany**, a visual manifestation of God's presence and action, albeit one of withdrawal and judgment rather than a revelation of grace. There is also clear **Foreshadowing** as the glory's movement to the threshold anticipates its complete departure from the temple and the city, and the subsequent, inevitable destruction of both by the Babylonians.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 9:3 profoundly illustrates the theological truth that God's unblemished holiness demands separation from unrepentant sin and defilement. The progressive departure of His glory from the temple is not an arbitrary act but a righteous and necessary response to the profound idolatry, spiritual corruption, and moral decay witnessed within His sanctuary and among His covenant people. This passage serves as a stark reminder that while God is gracious and desires to dwell among His people, His manifest presence and protective favor are contingent upon their faithfulness, obedience, and purity. It underscores the severity of breaking covenant and the dire consequences of treating sacred spaces and divine commands with contempt. Yet, even in the midst of impending judgment, God's meticulous justice and enduring mercy are evident in the commission of the man with the inkhorn, signifying that amidst widespread corruption, God always discerns and preserves a faithful remnant who grieve over the sins of their generation.

* [Exodus 40:34-35](/exodus/40-34-35 "The Glory Fills the Tabernacle") - Describes the glory of the Lord filling the newly consecrated tabernacle, establishing God's dwelling among His people in the wilderness.
* [1 Kings 8:10-11](/1_kings/8-10-11 "The Glory Fills Solomon's Temple") - Records the glory of the Lord filling Solomon's temple at its dedication, signifying God's acceptance and presence in the newly built sanctuary.
* [Hosea 5:6](/hosea/5-6 "They Will Seek the Lord But Not Find Him") - Reflects a similar theme of God's judicial withdrawal due to unfaithfulness, where the people seek the Lord but "He has withdrawn Himself from them."

### REFLECTION AND APPLICATION
Ezekiel 9:3 presents a challenging yet vital truth for believers today: God's presence is not to be taken for granted, nor is His holiness to be trifled with. While the New Covenant establishes a new dwelling for God's Spirit within believers individually and corporately (as the church), the profound principle remains that unrepentant sin, spiritual apathy, and compromise with the world can grieve the Holy Spirit and diminish the manifest presence and power of God within our lives and communities. This verse calls us to a profound self-examination, urging us to consider what "abominations" might exist in our own hearts, homes, or within our churches that could hinder God's active presence and blessing. It emphasizes the critical importance of maintaining personal and corporate holiness, cultivating a deep reverence for God's character, and actively lamenting the sins of our culture, rather than passively conforming to them. Just as God preserved a faithful remnant in Ezekiel's day, He continues to call His people to faithfulness and purity, promising His enduring presence and protection to those who walk in His ways and grieve over the world's rebellion.

#### Questions for Reflection
* **In what ways might I, or my Christian community, be taking God's presence for granted in our daily lives and worship?**
* **What "abominations" (sins, compromises, or spiritual apathy) in my life or in the church might be grieving the Holy Spirit and hindering God's manifest presence and power?**
* **How can I cultivate a deeper reverence for God's holiness and respond with genuine, ongoing repentance to sin, both personal and corporate?**
* **What does it mean to "sigh and groan over all the abominations" in our contemporary society, and how can I embody that lament and compassion in practical ways?**

### FAQ
**What does "the glory of the God of Israel" refer to?**

Answer: The "glory of the God of Israel" (Hebrew: *kavod*) refers to the visible, tangible manifestation of God's presence, splendor, weighty majesty, and inherent honor. It was the unmistakable sign of His active dwelling among His people, particularly within the Tabernacle in the wilderness and later the Temple in Jerusalem. Its movement in [Ezekiel 9:3](/ezekiel/9-3 "Ezekiel 9:3 - The Glory Departs to the Threshold") signifies God's deliberate and progressive withdrawal from a sanctuary that had been defiled by the rampant idolatry, spiritual corruption, and moral decay of His people, ultimately leading to its destruction.

**Who is the "man clothed with linen" and what is the significance of his "writer's inkhorn"?**

Answer: The "man clothed with linen" is widely interpreted as a divine or angelic messenger, a figure of purity and authority, often associated with priestly or heavenly roles in prophetic literature (e.g., [Daniel 10:5](/daniel/10-5 "Daniel 10:5 - The Man Clothed in Linen")). He is commissioned directly by God. His "writer's inkhorn" is a common scribal tool, indicating his specific task to mark or inscribe. In the very next verse, [Ezekiel 9:4](/ezekiel/9-4 "Ezekiel 9:4 - Marking the Righteous"), he is commanded to "put a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof," signifying God's meticulous discernment and preservation of the righteous amidst impending judgment upon the wicked.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 9:3, with its poignant depiction of God's glory progressively departing a defiled temple, finds profound Christ-centered fulfillment in the New Testament. While the glory departed the physical temple due to human sin and defilement, Jesus Christ is revealed as the ultimate embodiment of God's glory, the very "radiance of God's glory and the exact representation of his being" ([Hebrews 1:3](/hebrews/1-3 "Hebrews 1:3 - The Radiance of God's Glory")). In Him, God's glory did not depart but rather "tabernacled among us," full of grace and truth ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")). The destruction of the Jerusalem temple, foreshadowed by Ezekiel's vision, was ultimately superseded by Christ's body as the new and perfect temple ([John 2:19-21](/john/2-19-21 "John 2:19-21 - Destroy This Temple")), a temple that cannot be defiled in the same way, for it is built on His perfect sacrifice and resurrection. Furthermore, the "man clothed with linen" who marks the righteous for preservation foreshadows Christ's role as the discerning Judge who separates the sheep from the goats ([Matthew 25:31-33](/matthew/25-31-33 "Matthew 25:31-33 - The Son of Man Judges the Nations")) and the Lamb who seals His chosen ones for salvation and protection from divine wrath ([Revelation 7:3](/revelation/7-3 "Revelation 7:3 - Sealing the Servants of God")). Thus, what Ezekiel saw as a judgment and a temporary preservation is ultimately fulfilled in Christ's redemptive work, where His glory is eternally present with His people, forming them into a spiritual temple where God truly dwells by His Spirit ([Ephesians 2:21-22](/ephesians/2-21-22 "Ephesians 2:21-22 - A Holy Temple in the Lord")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ezekiel 10:4

Then the glory of the LORD went up from the cherub, [and stood] over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD'S glory.

Ezekiel 11:22

¶ Then did the cherubims lift up their wings, and the wheels beside them; and the glory of the God of Israel [was] over them above.

Ezekiel 11:23

And the glory of the LORD went up from the midst of the city, and stood upon the mountain which [is] on the east side of the city.

Ezekiel 43:2

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.

Ezekiel 43:4

And the glory of the LORD came into the house by the way of the gate whose prospect [is] toward the east.

Ezekiel 3:23

Then I arose, and went forth into the plain: and, behold, the glory of the LORD stood there, as the glory which I saw by the river of Chebar: and I fell on my face.

Ezekiel 8:4

And, behold, the glory of the God of Israel [was] there, according to the vision that I saw in the plain.