Ezekiel 43:1
Parallel Verses
English Standard Version
Then he led me to the gate, the gate facing east.

King James Bible
Afterward he brought me to the gate, even the gate that looketh toward the east:

American Standard Version
Afterward he brought me to the gate, even the gate that looketh toward the east.

Douay-Rheims Bible
And he brought me to the gate that looked towards the east.

English Revised Version
Afterward he brought me to the gate, even the gate that looketh toward the east:

Webster's Bible Translation
Afterward he brought me to the gate, even the gate that looketh towards the east:

Ezekiel 43:1 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament


Ezekiel 40:1. In the five and twentieth year of our captivity, at the beginning of the year, on the tenth of the month, in the fourteenth year after the city was smitten, on this same day the hand of Jehovah came upon me, and He brought me thither. Ezekiel 40:2. In visions of God He brought me into the land of Israel, and set me down upon a very high mountain; and upon it there was like a city-edifice toward the south. Ezekiel 40:3. And He brought me thither, and behold there was a man, his appearance like the appearance of brass, and a flaxen cord in his hand, and the measuring-rod; and he stood by the gate. Ezekiel 40:4. And the man spake to me: Son of man, see with thine eyes, and hear with thine ears, and set thy heart upon all that I show thee; for thou art brought hither to show it thee. Tell all that thou seest to the house of Israel. - The twofold announcement of the time when the prophet was shown the vision of the new temple and the new kingdom of God points back to Ezekiel 1:1 and Ezekiel 33:21, and places this divine revelation concerning the new building of the kingdom of God in a definite relation, not only to the appearance of God by which Ezekiel was called to be a prophet (Ezekiel 1:1, Ezekiel 1:3), but also to the vision in Ezekiel 8-11, in which he was shown the destruction of the ancient, sinful Jerusalem, together with its temple. The twenty-fifth year of the captivity, and the fourteenth year after the city was smitten, i.e., taken and reduced to ashes, are the year 575 before Christ. There is a difference of opinion as to the correct explanation of בּראשׁ השּׁנה, at the beginning of the year; but it is certainly incorrect to take the expression as denoting the beginning of the economical or so-called civil year, the seventh month (Tishri). For, in the first place, the custom of beginning the year with the month Tishri was introduced long after the captivity, and was probably connected with the adoption of the era of the Seleucidae; and, secondly, it is hardly conceivable that Ezekiel should have deviated from the view laid down in the Torah in so important a point as this. The only thing that could render this at all probable would be the assumption proposed by Hitzig, that the year 575 b.c. was a year of jubilee, since the year of jubilee did commence with the day of atonement on the tenth of the seventh month. But the supposition that a jubilee year fell in the twenty-fifth year of the captivity cannot be raised into a probability. We therefore agree with Hvernick and Kliefoth in adhering to the view of the older commentators, that ראשׁ השּׁנה is a contracted repetition of the definition contained in Exodus 12:2, ראשׁ חדשׁים ראשׁון , and signifies the opening month of the year, i.e., the month Abib (Nisan). The tenth day of this month was the day on which the preparations for the Passover, the feast of the elevation of Israel into the people of God, were to commence, and therefore was well adapted for the revelation of the new constitution of the kingdom of God. On that day was Ezekiel transported, in an ecstatic state, to the site of the smitten Jerusalem. For היתה עלי יד יי, compare Ezekiel 37:1 and Ezekiel 1:3. שׁמּה evidently points back to העיר in Ezekiel 40:2: thither, where the city was smitten. מראות , as in Ezekiel 1:1. יניחני אל : he set me down upon (not by) a very high mountain (אל for על, as in many other instances; e.g., Ezekiel 18:6 and Ezekiel 31:12).

The very high mountain is Mount Zion, which is exalted above the tops of all the mountains (Micah 4:1; Isaiah 2:2) - the mountain upon which, according to what follows, the new temple seen in the vision stood, and which has already been designated as the lofty mountain of Israel in Ezekiel 17:22-23.

(Note: J. H. Michaelis has already explained it correctly, viz.: "The highest mountain, such as Isaiah (Isaiah 2:2) had also predicted that Mount Zion would be, not physically, but in the eminence of gospel dignity and glory; cf. Revelation 21:10.")

Upon this mountain Ezekiel saw something like a city-edifice toward the south (lit.,from the south hither). מבנה is not the building of the new Jerusalem (Hהvernick, Kliefoth, etc.). For even if what was to be seen as a city-edifice really could be one, although no tenable proof can be adduced of this use of כ simil., nothing is said about the city till Ezekiel 45:6 and Ezekiel 48:156 and 30 ff., and even there it is only in combination with the measuring and dividing of the land; so that Hvernick's remark, that "the revelation has reference to the sanctuary and the city; these two principal objects announce themselves at once as such in the form of vision," is neither correct nor conclusive. The revelation has reference to the temple and the whole of the holy land, including the city; and the city itself does not come at all into such prominence as to warrant us in assuming that there is already a reference made to it here in the introduction. If we look at the context, the man with the measure, whom Ezekiel saw at the place to which he was transported, was standing at the gate (Ezekiel 40:3). This gate in the wall round about the building was, according to Ezekiel 40:5, Ezekiel 40:6, a temple gate. Consequently what Ezekiel saw as a city-edifice can only be the building of the new temple, with its surrounding wall and its manifold court buildings. The expressions עליו and מנגב can both be brought into harmony with this. עליו refers to the very high mountain mentioned immediately before, to the summit of which the prophet had been transported, and upon which the temple-edifice is measured before his eyes. But מנגב does not imply, that as Ezekiel looked from the mountain he saw in the distance, toward the south, a magnificent building like a city-edifice; but simply that, looking from his standing-place in a southerly direction, or southwards, he saw this building upon the mountain, - that is to say, as he had been transported from Chaldea, i.e., from the north, into the land of Israel, he really saw it before him towards the south; so that the rendering of מנגב by ἀπέναντι in the Septuagint is substantially correct, though without furnishing any warrant to alter מנגב into מנּגד. In Ezekiel 40:3, ויּביא is repeated from the end of Ezekiel 40:1, for the purpose of attaching the following description of what is seen, in the sense of, "when He brought me thither, behold, there (was) a man." His appearance was like the appearance of brass, i.e., of shining brass (according to the correct gloss of the lxx χαλκοῦ στίλβοντος נחשׁת קלל equals , Ezekiel 1:7). This figure suggests a heavenly being, an angel, and as he is called Jehovah in Ezekiel 44:2, Ezekiel 44:5, the angel of Jehovah. Kliefoth's opinion, that in Ezekiel 44:2, Ezekiel 44:5, it is not the man who is speaking, but that the prophet is there addressed directly by the apparition of God (Ezekiel 43:2 ff.), is proved to be untenable by the simple fact that the speaker (in Ezekiel 44) admonishes the prophet in Ezekiel 40:5 to attend, to see, and to hear, in the same words as the man in Ezekiel 40:4 of the chapter before us. This places the identity of the two beyond the reach of doubt. He had in his hand a flaxen cord for measuring, and the measuring rod - that is to say, two measures, because he had to measure many and various things, smaller and larger spaces, for the former of which he had the measuring rod, for the latter the measuring line. The gate at which this man stood (Ezekiel 40:3) is not more precisely defined, but according to Ezekiel 40:5 it is to be sought for in the wall surrounding the building; and since he went to the east gate first, according to Ezekiel 40:6, it was not the east gate, but probably the north gate, as it was from the north that Ezekiel had come.

Ezekiel 43:1 Parallel Commentaries

Treasury of Scripture Knowledge

the gate that

Ezekiel 40:6 Then came he to the gate which looks toward the east, and went up the stairs thereof, and measured the threshold of the gate...

Ezekiel 42:15 Now when he had made an end of measuring the inner house, he brought me forth toward the gate whose prospect is toward the east...

Ezekiel 44:1 Then he brought me back the way of the gate of the outward sanctuary which looks toward the east; and it was shut.

Ezekiel 46:1 Thus said the Lord GOD; The gate of the inner court that looks toward the east shall be shut the six working days...

Cross References
Ezekiel 10:19
And the cherubim lifted up their wings and mounted up from the earth before my eyes as they went out, with the wheels beside them. And they stood at the entrance of the east gate of the house of the LORD, and the glory of the God of Israel was over them.

Ezekiel 40:6
Then he went into the gateway facing east, going up its steps, and measured the threshold of the gate, one reed deep.

Ezekiel 42:15
Now when he had finished measuring the interior of the temple area, he led me out by the gate that faced east, and measured the temple area all around.

Ezekiel 43:4
As the glory of the LORD entered the temple by the gate facing east,

Ezekiel 44:1
Then he brought me back to the outer gate of the sanctuary, which faces east. And it was shut.

Ezekiel 46:1
"Thus says the Lord GOD: The gate of the inner court that faces east shall be shut on the six working days, but on the Sabbath day it shall be opened, and on the day of the new moon it shall be opened.

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