“A GREAT PROMISE: I SHALL RETURN” An Exegetical Paper on Ezekiel 43:1-5

By Stephen Ng

Text: Ezekiel 43:1-5 (NASB)

Then he led me to the gate, the gate facing toward the east; 

² and behold, the glory of the God of Israel was coming from the way of the east.

            And His voice was like the sound of many waters;

                        and the earth shone with His glory. 

                                    ³ And it was like the appearance of the vision which I saw,                                                               like the vision which I saw when He came to destroy the city.

                                    And the visions were like the vision which I saw by the river Chebar;                                             and I fell on my face. 

⁴ And the glory of the Lord came into the house by the way of the gate facing toward the east. 

            ⁵ And the Spirit lifted me up and brought me into the inner court;

                        and behold, the glory of the Lord filled the house.

Text from Biblia Hebraica

‏ Ezek. 43:2וַיּוֹלִכֵ֖נִי אֶל־הַשָּׁ֑עַר שַׁ֕עַר אֲשֶׁ֥ר פֹּנֶ֖ה דֶּ֥רֶךְ הַקָּדִֽים׃

‎Ezek. 43:2‏ וְהִנֵּ֗ה כְּבוֹד֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל בָּ֖א מִדֶּ֣רֶךְ הַקָּדִ֑ים וְקוֹל֗וֹ כְּקוֹל֙ מַ֣יִם רַבִּ֔ים וְהָאָ֖רֶץ הֵאִ֥ירָה מִכְּבֹדֽוֹ׃

‎Ezek. 43:3‏ וּכְמַרְאֵ֨ה הַמַּרְאֶ֜ה אֲשֶׁ֣ר רָאִ֗יתִי כַּמַּרְאֶ֤ה אֲשֶׁר־רָאִ֙יתִי֙ בְּבֹאִי֙ לְשַׁחֵ֣ת אֶת־הָעִ֔יר וּמַרְא֕וֹת כַּמַּרְאֶ֕ה אֲשֶׁ֥ר רָאִ֖יתִי אֶל־נְהַר־כְּבָ֑ר וָאֶפֹּ֖ל אֶל־פָּנָֽי׃

‎Ezek. 43:4‏ וּכְב֥וֹד יְהוָ֖ה בָּ֣א אֶל־הַבָּ֑יִת דֶּ֣רֶךְ שַׁ֔עַר אֲשֶׁ֥ר פָּנָ֖יו דֶּ֥רֶךְ הַקָּדִֽים׃

‎Ezek. 43:5‏ וַתִּשָּׂאֵ֣נִי ר֔וּחַ וַתְּבִיאֵ֕נִי אֶל־הֶֽחָצֵ֖ר הַפְּנִימִ֑י וְהִנֵּ֛ה מָלֵ֥א כְבוֹד־יְהוָ֖ה הַבָּֽיִת׃

Introduction

            Post-exilic prophet[1], Ezekiel[2] ben Buzi played a significant role in the restoration of Israel. In much the same way that modern Zionists such as Solomon Naumovich Rabinovich and Haim Arlosoroff inspired hope of a restored nation of Israel, the heart of Ezekiel’s message was to encourage the exilic Jews to return to their homeland.         

            The apocalyptic vision of the return of God’s glory to the Temple (40:5-48:35) is the climax in the entire book and it serves as a great source of encouragement for the exilic Jews. (Brown, Ferris and Alexander, Expositor's Bible Commentary 2010, 879) (Duguid 1999, 489). As Hamilton rightly points out, Jeremiah in his “temple sermon” (Jeremiah 7) had already warned against putting their trust in the temple, rather than God Himself. (Hamilton, Jr. 2010, 229.). In our perikopē (43:1-5), we see “the ultimate restoration” for which the people had waited for (Bowen 2010, 245). Soon after the return of the glory of God, a series of other restorative works began (see chapters 43-46) (Hill and Walton 2009, 562). (Brisco 1998, 162-3).

Historical Context

            Ezekiel joined the earlier batch of exiles which included Jehoiachin and members of the royal family in 598 BC (Ezek. 1:1-3). (Brown, Ferris and Alexander, Expositor's Bible Commentary 2010, 644). They were placed in 28 settlements[3] on the river banks of Chebar (נְהַר כְּבָ֑ר) in the region of Nippur in Babylon (Ezek. 1:1; 3:15) (Arnold and Hess 2014, 401). It was here at Chebar that Ezekiel had the first vision of God’s glory (1:4-28) which, according to Cooke, was “a sign of his covenant love bringing blessings to his people that would never be taken away” (Cooke 1985, 376). This vision also authenticated Ezekiel’s call to preach to an idolatrous nation of Judah. The people’s focus was sadly wrong as they loved and trusted in the temple, instead of יְהוָ֥ה Himself as their Sole Protector (Hamilton, Jr. 2010, 224-225) (Wright 2001, 121).

            After Jehoiachin’s deportation, his uncle Zedekiah was appointed as a regent vassal over Judah (597-586BC). False prophets were telling the exiles that they would return triumphantly to their homeland. Rumours of a weakening Babylon led to the revolt by Zedekiah against Nebuchadnezzar, whose army sacked Jerusalem in 588 BC. (Brown, Ferris and Alexander, Expositor's Bible Commentary 2010, 644-645). It was against this backdrop of false prophecies that Ezekiel’s earlier message in chapters 4-7 turned out to be a solemn warning that God would not spare even the city of Jerusalem and the land of Judah; and later in chapters 8-11, even His holy temple would be razed to the ground.

            The world during Ezekiel’s time was dominated by the Babylonians. Both Nabopolasser (626-605 BC) and his son, Nebuchadnezzar (605-562 BC) were names that sent chills to the ancient world. Nabopolassar had earlier led a coalition of the Medes, Persians and Scynthians against the Assyrians and managed to capture its capital, Nineveh. The Assyrians, who were supported by Pharaoh Neco of Egypt, were subsequently defeated at Carchemish in 605BC (Tenney 1975, 457). Zedekiah turned to Neco for protection, and adopted the idolatry of the Egyptians; for this, God appointed Nebuchadnezzar to punish His people for their sin of idolatry (Jeremiah 43:10).  

            The book of Ezekiel is believed to be written over a period of 22 years between 593 BC and 571 BC. This is from the “fifth year of the exile of King Jehoiachin” to “the twenty-seventh year”.

Literary Structure and Grammatical Study

          The entire book has 13 chronological messages to the exiles which are dated between his first message (Ezekiel 1:1-3) and his final message speaking on the millennial vision (40:1). Three of these messages, spoken by Ezekiel around 592-588 BC, were spoken against the abomination in the temple and predicted the fall of Jerusalem. After Jerusalem was sieged a second time in 589/588 BC by Nebuchadnezzar, Ezekiel’s next seven messages were focused on judgements against Tyre and Egypt[4].

            When the siege was getting more intense, Ezekiel’s twelfth message made in 588/586BC was on Jerusalem’s fate. The last dated message was on the millennial vision (40:1). (Brown, Ferris and Alexander, Expositor's Bible Commentary 2010, 647-8).

            The book can be further divided into three major sections based on the following chapters:

Chapters 1-24	Proclaiming the coming judgement on Jerusalem and its causes. These chapters pre-date the fall of Jerusalem.
Chapters 25-32	Announcing judgement on the foreign nations
Chapters 33-48	Declaring the blessings of future restoration and the messianic kingdom. This is the new “covenant of peace” which will be superintended by the “Davidic shepherd” (see 34:20-31)

(Hill and Walton 2009, 563, Brown, Ferris and Alexander, Expositor's Bible Commentary 2010, 650)

           
          The millennial vision in chapters 40-48 is apocalyptical in nature (Hill and Walton 2009, 563). It is herein that our perikopē lies. Ezekiel depicts to us “a new temple with blessings flowing symbolically like a river that brings life into the deserts.” (Brisco 1998, 163).

            Prior to this, Ezekiel was taken on a tour around the millennial temple (chapters 40-42). From Ezekiel 42, the focus shifted from the Temple’s dimensions to the main highlight of the book – the return of the glory of the God of Israel (כְּבוֹד֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל) to the millennial temple[5]. According to Duguid, this is similar to the kabod glory of God in at least three other occasions (1Kings 8:10-11; Exodus 33:18-23; 34:29-30; Exodus 40:34-35). (Duguid 1999, 489, 492).

            Subsequently, after our perikopē, the focus is on the worship, ordinances for the priestly clan and the division of land (chapters 43-48). After 14 years since Jerusalem and the Temple were destroyed, Ezekiel is the only book outside the Pentateuch that includes instruction, or torahs on worship which, according to Bowen, places Ezekiel’s authority in the role of a new Moses. (Bowen 2010, 245).

וַיּוֹלִכֵ֖נִי אֶל־הַשָּׁ֑עַר שַׁ֕עַר אֲשֶׁ֥ר פֹּנֶ֖ה דֶּ֥רֶךְ הַקָּדִֽים  Verse 1 Ezekiel 43:1 NASB: Then he led me to the gate, the gate facing toward the east;

Exegetical Analysis

          
            Here, the word יּוֹלִכֵ֖נִי is a hiphil[6] of the root word הלך (meaning, to walk) which shows that Ezekiel, as the first person telling his story, was being “guided” (translated as “led” in NASB) to the east gate. The hiphil makes Ezekiel an active participant in the vision.     

            שַׁ֕עַר אֲשֶׁ֥ר פֹּנֶ֖ה דֶּ֥רֶךְ הַקָּדִֽים (literally translated as, “gate that is facing the way of the east”). Tenney suggests it is the “gate of the place of sunrise”. (Tenney 1975, 180). The significance of the east gate can be understood from the way the ancient Hebrews orientated themselves towards the east the way we refer to north as the reference point. They look at the east as being “forward, front”[7], while north, south and west are sometimes called “left, right, back,” respectively.[8] The word הַקָּדִֽים (haqadim or the east) is also taken to mean ‘front’. Used along with the word שַׁ֕עַר (gate), it means the east gate which is also the front gate of the temple facing towards sunrise.  

            וְהִנֵּ֗ה כְּבוֹד֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל בָּ֖א מִדֶּ֣רֶךְ הַקָּדִ֑ים . The same word הַקָּדִֽים also means ‘the past’. The ancient Hebrew had a different way of seeing the past. The past (הַקָּדִֽים) was considered as being in front of him, since this was what he was able to see. What he could not see was the future; for this reason, the future was behind him. (R. Brown NA). Ezekiel, being led to the east gate, was therefore made to recall what he saw in the past at the Chebar River in chapters 1 and 3, where the glory of the Lord of Israel first appeared to Ezekiel and the same כְּבוֹד֙ (kevod) glory which departed from the Temple in chapters 8, 10 and 11. The expression יְהוָ֥ה / אֱלֹהֵ֣י כְּבוֹד֙ occurs 15 times in Ezekiel[9] which is why just as the departure of the 
kevod was Israel’s anti-climax, the return of the kevod was Israel’s climax.[10]

וְהִנֵּ֗ה כְּבוֹד֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל בָּ֖א מִדֶּ֣רֶךְ הַקָּדִ֑ים וְקוֹל֗וֹ כְּקוֹל֙ מַ֣יִם רַבִּ֔ים וְהָאָ֖רֶץ הֵאִ֥ירָה מִכְּבֹדֽוֹ Verse 2 and behold, the glory of the God of Israel was coming from the  way of the east. And His voice was like the sound of many  waters; and the earth shone with His glory.

            









            The movement of the כְּבוֹד֙ (kevod) into the temple from the east (heading towards the west) implies a continuation of God’s glory from the past (east) being the Ancient of Days whose presence with His people will carry on into the future (west). The כְּבוֹד֙ (kevod) makes its grand entrance through the ‘front (הַקָּדִֽים) gate of the millennial Temple. After the glory of God departed from the temple in chapter 8-11, she[11] (כְּבוֹד֙) went to the East, or Mount of Olives across the Kidron Valley from the Temple mount (Cooper n.d., 375). Based on Ezek. 11:14, scholars such as Bowen and Kutsko have extrapolated that God went together with the exiles to Babylon on the east. (Bowen 2010, 245) (Kutsko 2000, 97). However, the argument is that this is not necessarily the case, as the kevod could have ascended into heaven from Mount of Olives just as Jesus did after His resurrection (Acts 1:1-12). In Zechariah 14:4, when יְהוָ֖ה finally returns, His feet will also be on the Mount of Olives. Incidentally, the triumphant entry of Jesus riding on a donkey into Jerusalem was also via the Mount of Olives and the use of the east gate is inferred (Luke 19:28-44). To the exiles, however, the return of the kevod from the east raised the hope of Ezekiel’s contemporaries as they could now expect to return to their homeland and become one nation again (cf Ezek. 37:15-28).

            Read as part of a chiastic structure, the כְּבוֹד֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל (glory of the God of Israel) had departed from the temple using the “gate facing the east” (10:19), so when His glory returns, He uses this same front gate (v2)[12].

            Subsequently, in v2a, we read: וְקוֹל֗וֹ כְּקוֹל֙ מַ֣יִם רַבִּ֔ים. NASB translation: “And His voice was like the sound of many waters”. קֹל qol, kole has to be seen more than just a normal conversational voice; according to Strong’s Hebrew Dictionary, it comes from an unused root meaning to ‘call aloud; a voice or sound’. Scholars have different views of what this קֹל refers to. Keil suggests that, based on Ezek. 1:24, this does not refer to a voice of the coming God; instead, it describes the loud noise created by the “rustling of wings of the cherubim.” (Keil 1982, 276-7). Blenkinsopp describes it as “the beating wings of the cherubim bearing the Enthroned One through the air” (Blenkinsopp 1990, 211). This is where the use of “sound of his coming” is found in the New Living Translation; but some translations describe it as “His voice”. The ‘sound of many waters’ is a more literal translation and appears to be the more popular translation used in NASB, NKJV, ESV, although “the roar of rushing waters” (in NIV) and “the roar of a huge torrent” (CSB) are more pictorial. The differences of opinions aside, what these few words depict is the awesomeness and grandeur of God’s presence when He comes in all His glory (see Ezek. 39:13, 21).

            In verse 2b, we read: וְהָאָ֖רֶץ הֵאִ֥ירָה מִכְּבֹדֽוֹ Here, we see that light (אִ֥ירָ) from the glory (כְּבֹד)ֽ shines on the land. The word מִכְּבֹדֽוֹ is translated as ‘with His glory’ referring to the land shining with His glory. The stem for הֵאִ֥ירָה is אִ֥ירָ or light. According to Keil, this indicates “the intensity of the brightness of this theophany.” (Keil 1982, 276-7).

            This brings to mind the Aaronic Blessing in Numbers 6:25 in which Aaron prayed that the יָאֵ֨ר יְהוָ֧ה shines (יָאֵ֨ר) upon God’s people. Cooke suggests that this ‘radiance’ on the land was a show of the Lord’s favour in much the same way that Aaron pronounced the priestly blessing on the people (Cooke 1985, 376). Moses, after speaking to יְהוָ֧ה, also קָרַ֛ן (in its qal perfect) or “phosphoresced” (my own translation) with light. As proof of His divinity, we see in Matthew 17: 2, Jesus during the transfiguration also shone with all his glory like a lamp (ἔλαμψεν) with light (πρόσωπον) similar to light emitting from the sun (ὡς) as the source of the light.

Verse 3 וּכְמַרְאֵ֨ה הַמַּרְאֶ֜ה אֲשֶׁ֣ר רָאִ֗יתִי כַּמַּרְאֶ֤ה אֲשֶׁר־רָאִ֙יתִי֙ בְּבֹאִי֙ לְשַׁחֵ֣ת אֶת־הָעִ֔יר וּמַרְא֕וֹת כַּמַּרְאֶ֕ה אֲשֶׁ֥ר רָאִ֖יתִי אֶל־נְהַר־כְּבָ֑ר וָאֶפֹּ֖ל אֶל־פָּנָֽי Verse 3 NASB: And it was like the appearance of the vision which I saw, like the vision which I saw when He came to destroy the city. And the visions were like the vision which I saw by the river Chebar; and I fell on my face.

       

          In this verse, Ezekiel tries to explain the vision he saw. To understand him the way an exilic would understand, we look in-depth into the word כָּבֹד. Hebrew Strong’s dictionary defines the word כְּבוֹד֙ or כָּבֹד to mean “to be heavy” (or lay heavily) in a good sense (numerous, rich, honorable; causatively, to make weighty in a good sense). Brown translates כְּבוֹד֙ as “abundance, honour, glory”. (F. Brown 1907). The expression, כְבוּדָּ֔ה (like the kevod) in Ezekiel’s description is also used in Ezek. 23:41 to describe something that is ‘glorious’; NASB translated this as a ‘splendid couch’ to describe the bed. The word כָּבֹד gives us a feel of the majestic grandeur of God’s glory.

            Ingram suggests another dimension to the definition of כְּבוֹד֙ using the word Hebrew word שְׁכִינָה (Shekinah). This is from the root word שָׁכֵֽן which means “dwelling” or “to dwell” (Deut. 33:12).[13] Although the word is not used in the Bible, Shekinah[14], he says, has a feminine gender[15] and means ‘that which dwells.’ The Shekinah is also known as God’s “divine presence.” (Lipnick 2016). The Shekinah glory of God appears in the Targum as “the radiance, glory or presence of God swelling in the midst of his people”. (Douglas 1986, 1435).

            Other passages that speak of the presence of God include Exodus 20:4; 34:17; Deuteronomy 4:15-17; 5:8; Fire and cloud Exodus 13:21-22; 14:24; 40:38; Numbers 9:15-16 Isaiah 4:5; Exodus 40:35, 33:20 and Judges 13:22. In Deuteronomistic tradition, the Jerusalem Temple is the place “the Lord your God will choose as a dwelling for His name” (Deuteronomy 12:11; 1 Kings 8:11) (Kutsko 2000, 87-88)

            In verse 3, we see an obviously a parallel poetic passage; here, we see Ezekiel repeating וּכְמַרְאֵ֨ה הַמַּרְאֶ֜ה אֲשֶׁ֣ר רָאִ֗יתִי[16] to emphasize on the first vision that he saw of the glory of God. This parallelism carries the weight of what is being said. The beauty of this poetic parallellism has unfortunately been lost in the process of translation.

            Although it is not obvious in the English translations, the word מַּרְאֶ֕ה is used five times in just this one verse alone based on the original Hebrew text, including once as מַרְא֕וֹת (translated as ‘vision’), suggesting the importance of the word מַּרְאֶ֕ה used in Ezekiel’s description of what he saw. The NASB only uses the word ‘appearance’ once, but four times as ‘vision’. Somehow, it has lost the meaning of כַּמַּרְאֶ֤ה which is best translated as ‘like the appearance’. A vision is what a person sees (passive), but ‘like the appearance’ shows a more proactive attempt on the part of Ezekiel to describe what he saw by comparing it with something else that he had seen before. One can imagine that Ezekiel must be lost of words to describe the appearance of God’s glory. At best, he could have used words such as ‘simply awesome,’ ‘wonderful,’ ‘magnificent,’ ‘marvellous’[17], ‘overwhelmed’[18] but none of these words do justice to what Ezekiel saw. Nineteen years had passed since Ezekiel’s last vision of the כָּבֹד glory and now Ezekiel, for the third time, saw the כָּבֹד returning to the millennial Temple. (Blenkinsopp 1990, 211)

            Wright observes that the prophet’s physical response was an indication that Ezekiel was just as awestruck as he was when he first saw the kavod glory in the earlier two incidents. (Wright 2001, 334). And he fell face down, וָאֶפֹּ֖ל אֶל־פָּנָֽי. The root word for וָאֶפֹּ֖ל is נָפַל which, according to Kohlenberger/Mounce Hebrew means to “fall prostrate” (to worship) which, in its Hitpael form, means that Ezekiel literally fell on the floor facedown, as a sign of reverence.

וּכְב֥וֹד יְהוָ֖ה בָּ֣א אֶל־הַבָּ֑יִת דֶּ֣רֶךְ שַׁ֔עַר אֲשֶׁ֥ר פָּנָ֖יו דֶּ֥רֶךְ הַקָּדִֽים     Verse 4 And the glory of the Lord came into the house by the way of the gate facing toward the east.

 

                 

           
          Cooke suggests that glory described here is “construed with verbs of action, as though it were a person” (see v4, 3:23; 9:3; 10:4-18; 11:23; 44:4). Explaining it further, Cooke says that God’s glory is the “visible manifestation of Jahveh’s Presence which Ezekiel saw in his inaugural vision (in Ezek. 1:28).” (Cooke 1985, 463).

         Therefore, when the כְב֥וֹד glory departed (Ezek. 10:19), the First Temple was no longer a pivotal place for Israel. The subsequent return of the כְב֥וֹד to the Temple in Ezekiel 43:1-5 raised the hope of the exilic Jews that God will dwell with Israel forever (Bowen 2010, 245). It was harlotry that had brought the First Temple into disrepute and when God’s kavod returned to the Temple, there has to be an absolute dissociation from harlotry (Blenkinsopp 1990, 212). It is good to also note that, whilst the departure of the כְב֥וֹד glory was a gradual process, the return of God’s glory to the Temple was ‘rapid and direct’ (Duguid 1999, 489). This may suggest that there was a sense of reluctance on the part of יְהוָ֥ה to abandon His people, but in Ezekiel 43, the return of the כְב֥וֹד was done with a sense of eagerness to return to His people.

       When we read of God’s כְב֥וֹד entering the temple, it brings to mind how the כְב֥וֹד had descended upon Mount Sinai when Moses went up to meet God (Exodus 33:18-23; 3429-30). Moses’ face was radiant as a result. Later, when the tabernacle was completed, God’s glory also covered the tabernacle that even Moses could not enter (Exodus 40:34-35). (Duguid 1999, 492). Therefore, Blenkinsopp’s description of the entry of the כְב֥וֹד into the temple using Psalm 24:9-10 is a very perfect picture of the grandeur of His entry via the east gate (Blenkinsopp 1990, 211):

Lift up your heads, O gates,

And lift them up, O ancient doors,

That the King of glory may come in!

Who is this King of glory?

The Lord of hosts,

He is the King of glory. Selah.

וַתִּשָּׂאֵ֣נִי ר֔וּחַ וַתְּבִיאֵ֕נִי אֶל־הֶֽחָצֵ֖ר הַפְּנִימִ֑י וְהִנֵּ֛ה מָלֵ֥א כְבוֹד־יְהוָ֖ה הַבָּֽיִת  Verse 5       And the Spirit lifted me up and brought me into the inner court; and        behold, the glory of the Lord filled the house.

            Ezekiel was later taken by the Spirit (ר֔וּחַ) into the inner court of the Temple (הֶֽחָצֵ֖ר הַפְּנִימִ֑י), which is occupied by the כְבוֹד־יְהוָ֖ה (glory of YHWH).  








           This, according to Bowen, would be “the most dramatic and significant moment in Ezekiel, the ultimate restoration for which the people have waited: YHWH’s return.” (Bowen 2010, 245).

            Hamilton suggests that since theכְּבוֹד֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל is the centre of Ezekiel’s theology, the people of God need to know and revere יְהוָ֧ה for who He is. He saves them to show mercy and judges them to show His holiness. Therefore, by occupying the inner court, the כְּבוֹד֙ is a strong reminder to Ezekiel and the people of Israel of God’s immanence in the life of the nation. (Hamilton, Jr. 2010, 228). The return of the כְּבוֹד֙ signifies the return of hope to Israel (Kutsko 2000, 93)

            The importance of God’s glory in the house cannot be underemphasized. The ancient Hebrews knew it all too well. A well-known story told that, when the Philistines captured the ark of the covenant, Israel experienced a darkest moment of their history that even Eli’s posthumous grandson was named, Ichabod (אִֽי־כָבוֹד֙), or ‘the glory has departed’, to mark that tragedy. (Wright 2001, 120-1). Therefore, when Ezekiel saw that the glory of God was now occupying the Temple, one can only imagine the exuberance expressed by the ancient Hebrews when they heard Ezekiel’s vision.

Theological Implications

            The kabod-theology in Ezekiel serves dual purposes: it provides an effective image of God’s absence from Jerusalem and an effective image of God’s presence in exile (see Ezekiel 11:16). Both functions of the kabod are especially manifest through the image of the wheels, emphasizing God’s mobility (1:15-21; 10:9-17). (Kutsko 2000, 91).

            Wright observes that the departure of the glory of God portrayed in chapters 8-11 was a gradual process with a few stages (Ezek. 9:3; 10:4, 18; 11:23), indicating a strong reluctance of יְהוָ֥ה to abandon His people. (Wright 2001, 99, 120). However, being a holy God who does not tolerate sin, His glory cannot remain in Jerusalem; Judah’s idolatry has provoked God’s jealousy and He was prepared to hand over the city to be destroyed (Wright 2001, 99, 120). Jerusalem can only be a holy when God is in the Temple.

            Based on the biblical record, Ezekiel’s vision did not happen either in Zerubbabel’s temple or later, Herod’s temple after he extended the temple complex. (Brown, Ferris, Jr. and Alexander, The Expositor's Bible Commentary 2010, 895). From the theological point, this restoration of the kabod could be possibly refer to the eschatological age, referring to what Christ’s claim that He would rebuild the Temple in three days, referring to His resurrection. This fits in well with the concept of the Immanuel mentioned in Isaiah 7:14, which means, “God with us”; therefore, instead of a physical temple to be built, the body of believers is now the Ezekiel Temple, where the Holy Spirit is now pleased to reside. (Duguid 1999, 493). Realising the importance of this truth, Jerome in his commentary on Ezek. 13 and 43:1-9 wrote, “Beholding the glory of God makes us new, just as we shall be at the second coming of Christ. Beholding God re-creates us: When his face is revealed and we contemplate the glory of God, we are reformed in the image of the Creator.” (Oden, Stevenson and Glerup 2008, 139). We have the example of Peter and John, whom the religious leaders of their time, recognised that there was something different in them, which Luke argues is because they had been with Jesus (Acts 4:13). This כְּבוֹד֙ resides with us in the body of Christ (see Matt. 18:20).

Conclusion

            We learnt that the כְּבוֹד֙ was so important to the ancient Hebrews; in the same manner, we ought to develop a deep reverence for God’s divine presence in our midst in the Person of the Holy Spirit.

            Just as His כְּבוֹד֙ left the First Temple because of idolatry even within the Temple, God’s Spirit can depart from us when He is grieved (Ephesians 4:30). We may, like the ancient Hebrews, become vulnerable to all forms of attacks, if we continue to grieve the Holy Spirit. (Bowen 2010, 245-6). Let us, therefore, be constantly “filled with the Spirit” (Eph 5:18).

            Duguid has rightly pointed out that since God’s presence is at the centre of the life of the community, without the כְּבוֹד֙, there can only be a collection of bones; only יְהוָ֥ה could breathe life into these dry bones. (Duguid 1999, 493)

References

Arnold , Bill T. , and Richard S. Hess. Ancient Israel's history: an introduction to issues and sources. Grand Rapids: Baker Academic, 2014.

Biwul, Joel K.T. A Theological Examination of Symbolism in Ezekiel with Emphasis on the Shepherd Metaphor. Carlisle: Langham Monographs, 2013.

Blenkinsopp, Joseph. Interpretation A Bible Commentary for Teaching and Preaching : EZEKIEL. Louisville, KY: John Knox Press, 1990.

Bowen, Nancy R. Abingdon Old Testament Commentaries: EZEKIEL. Edited by Patrick D. Miller. Nashville, TN: Abingdon Press, 2010.

Brisco, Thomas. Holman Bible Atlas. Nashville, TN: Broadman & Holman Publishers , 1998.

Brown, Francis, ed. A Hebrew and English Lexicon of the Old Testament. Boston & New York: Houghton Mifflin Company, 1907.

Brown, Michael L., Jr, Paul W. Ferris, and Ralph H. Alexander. The Expositor's Bible Commentary (Jeremiah-Ezekiel). 7. Edited by Tremper Longman III, & David E. Garland. Vol. 7. 13 vols. Grand Rapids, MI: Zondervan, 2010.

Brown, Michael L., Paul W. Ferris, Jr., and Ralph H. Alexander. The Expositor's Bible Commentary. Edited by Tremper Longman III, & David E. Garland. Vol. 7. Grand Rapids, MI: Zondervan, 2010.

Brown, Richard. "The East, Time, Eternity, the Universe and the Origin of All Things." Ancient Hebrew Research Centre. Edited by Jeff A. Benner. NA. https://www.ancient-hebrew.org/philosophy/east-time-eternity-the-universe-and-the-origin-of-all-things.htm (accessed 23 Aug, 2019).

Cooke, G. A. The International Critical Commentary: A Critical and Exegetical Commentary of the Book of Ezekiel. Edited by S. R. Driver, A. Plummer, & C. A. Briggs. Edinburgh: T&T Clark Ltd, 1985.

Cooper, Lamar Eugene. The New American Commentary: An Exegetical & Theological Exposition of Holy Scripture NIV Text on EZEKIEL. Edited by E. Ray Clendenen, Kenneth A. Mathews, & David S. Dockery. Vol. 17. Broadman & Holman Publishers, n.d.

Douglas, J. D., ed. The Illustrated Bible Dictionary. 2. Vol. 1. 3 vols. Leicester, England: InterVarsity Press, 1986.

Duguid, Iain M. The New Application Commentary: Ezekiel. Edited by Terry Muck, Tremper Longman III, John H Walton, Robert Hubbard, & Andrew Dearman. Grand Rapids, MI: Zondervan, 1999.

Hamilton, Jr., James M. God's Glory In Salvation Through Judgement: A Biblical Theology. Wheaton, IL: Crossway, 2010.

Hill, Andrew E., and John H. Walton. A Survey of the Old Testament. 3rd Edition. Grand Rapids, MI: Zondervan, 2009.

Ingram, Kristen Johnson. "Shekinah--The Glory of God." Daughters of Sarah 20 (Spr 1994).

Keil, C. F. Commentary on the Old Testament: Ezekiel, Daniel. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1982.

Kutsko, John F. Between Heaven and Earth: Divine Presence and Absence in the Book of Ezekiel. Edited by William Henry Propp. Winsona Lake, IN: Eisenbrauns, 2000.

Lipnick, Jonathan. "What Is The Meaning Of Shekinah?" israelbiblicalstudies.com. Israel Institute of Biblical Studies. 15 August, 2016. https://blog.israelbiblicalstudies.com/holy-land-studies/what-is-the-meaning-of-shekinah/ (accessed 9 August, 2019).

Mailer, Allen S. "Sakinah and Shekinah: one word with two perspectives." Journal of Ecumenical Studies, Spr 48 no 2013.

Oden, Thomas C., Kenneth Stevenson, and Michael Glerup, . Ancient Christian Commentary on Scripture (Old Testament XIII): EZEKIEL, DANIEL. Downers Grove, IL: InterVarsity Press, 2008.

Tenney, Merrill C., ed. The Zondervan Pictorial Encyclopedia of the Bible. Vol. 2. 5 vols. Grand Rapids, MI: The Zondervan Corporation, 1975.

Wright, Christopher J.H. The Bible Speaks Today: The Message of Ezekiel. Edited by J.A. Motyer. Downers Grove, IL: InterVarsity Press, 2001.

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[1] The post-exilic phase of Israel’s history was around the sixth and fifth centuries BCEE.

[2] Ezekiel means “God strengthens”.

[3] This was according to the Murashu archive of a Jewish banker and trader (455-403 BC). The Murasu Archive is a collection of cuneiform tablets, excavated between 1888 and 1900, from the ruins of Nippur in central Babylonia. 

[4] During this time, Zedekiah was looking towards these two forces thinking that the Babylonian empire would collapse soon. His hope in these two nations, instead of the God of Israel, proved to be in vain.

[5] This temple was never built based on the dimensions specified in Ezekiel 42; therefore, it could either be a temple that was to be built in the last days or the temple that Jesus spoke about which He said would be built in three days, referring to the resurrection (John 2:19).

[6] This is the active form or stem of the binyanim involving two or more persons or representing the causative action in the active voice.

[7] Ezekiel 44:4 clearly shows that the east gate is also considered as the front gate.

[8] A good example, we see in Genesis 14:15 that Abram pursues his enemies to Hobah, which is “left of Damascus,” i.e. north of Damascus. 

[9] Ezek. 1:28; 3:12, 23; 8:4; 9:3; 10:4, 18, 19; 11:22, 23; 43:2, 4, 5; 44:4; 28:22; 39:13, 21

[10] Keil suggested that the concept of כְבוֹד־יְהוָ֖ה הַבָּֽיִת came from Exodus 40:34, 35; 1 Kings 8:10-11; 2 Chronicles 5:13-14, 7:1-3. (Keil 1982, 275).

[11] The Shekinah is referred to as in the feminine sense with the use of the suffix  ה

[12] This is understandable, as in traditional Chinese culture, only the thief enters the house through the back door; both owner and guests enter through the front gate. The Jewish culture is also similar (cf John 10:1)

[13] In Exodus 25:8, God said: “Let them construct a sanctuary for Me, that I may dwell (or שָׁכַנְתִּ֖י or first person, singular) among them.” (Exodus 25:8).

[14] Allen S. Mailer, Rabbi emeritus of Temple Akiba Los Angeles, says that Jewish tradition asserts that even Torah scholars may experience a Shekinah blessing during study. Rabbi Chananiah ben Teradion said that “when two sit together and words of Torah pass between them, the Shekinah dwells between them” (Mishnah Avot 3.3); and “Rabbi Chalafta ben Dosa of Kefar Chanania used to say ‘it can be said this applies to even one’” (Mishnah Avot 3:7). (Mailer 48 no 2013, 259-260)

[15] In Hebrew, the use of the suffix ה suggests the gender to be feminine.

[16] This literally means “The appearance like the appearance that I saw …”

[17] (Brown, Ferris and Alexander, Expositor's Bible Commentary 2010, 895)

[18] (Duguid 1999, 489)