THEOSISJerome of Stridon
And he brought me to the gate that faced east. Behold, the glory of the God of Israel approached from that direction, and His voice was as the sound of many waters, illuminating the earth with His majesty. I witnessed a vision reminiscent of the one I had when I came to bring destruction upon the city, similar to the visions I had by the river Hobar, and I fell upon my face. The glory of the Lord entered the temple through the eastern gate. Then, the Spirit lifted me and guided me into the inner court, where the glory of the Lord filled the house. I heard a voice speaking to me from within the house, and the man standing beside me said, "Son of man, this is the location of my throne and the place of my footstool, where I will dwell among the children of Israel forever.
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The house of Israel will no longer profane my holy name, they and their leaders, through their unfaithfulness and the ruin of their leaders. They have set their threshold by my threshold and their doorposts beside my doorposts, with only a wall between us, and they have defiled my holy name through their detestable practices. Therefore, I poured out my anger upon them. But now, they will forsake their unfaithfulness and the ruin of their leaders, and I will dwell among them forever."
To clarify the difference in translation, it should be noted that the phrase "and brought me forth" does not occur in the Hebrew text. If he was brought to the gate that faced east, why would he have been brought out when he was meant to see what was at that gate? Also, when it states that His voice was as the sound of many waters, which John confirms in Revelation, the LXX translates this as "the sound of the camp was as the sound of a multitude aggravating." Moreover, in Hebrew, it reads: "I saw a vision like that which I saw when I came to bring destruction upon the city." This refers to the figure who, at the beginning of this prophecy, was clothed in linen and bore the instruments of a scribe, assigned to destroy rather than anoint the city, contrary to the LXX translation which mentions a vision of a chariot, a phrase absent from the Hebrew text.
Let us briefly consider these distinctions, as far as the complexities of explanation allow, so that in our pursuit of conciseness, both Moses and the prophet Ezekiel do not obscure the truth of the Lord that we wish to behold with unveiled faces.