The East Gate of the outer court of the temple. Since the temple faced east, this gate was the main entrance to the temple complex.
Levites in charge of the East Gate of Solomon’s temple had responsibility for the free-will offerings (2 Chron. 31:14). In a vision Ezekiel saw the glory of the Lord depart through the East Gate before the destruction of the city.
The expressions are found in Ezekiel: “Even the gate that looketh toward the east” (43:1); “The gate whose prospect is toward the east” (43:4); but the idea of a gate on the eastern side as the principal entrance to the court of the sanctuary goes back to the days of the tabernacle (Ex 27:13–16). In addition to its use as admitting to the sanctuary enclosure, it may be presumed, in analogy with the general mode of the administration of justice, to have been the place where in earlier times cases were tried which were referred to the jurisdiction of the sanctuary (compare Ex 18:19–22; Dt 17:8; 19:16,18; Num 27:2,3, etc.).
“Gate, East,” ISBE, paragraph 22625.
The East Gate of the outer court of the temple. Since the temple faced east, this gate was the main entrance to the temple complex (Ezek. 47:1). Levites in charge of the East Gate of Solomon’s temple had responsibility for the free-will offerings (2 Chron. 31:14). In a vision Ezekiel saw the glory of the Lord depart through the East Gate before the destruction of the city (Ezek. 10:19). His vision of the new temple included the return of God’s glory through the same gate (Ezek. 43:1-2). God’s use of this gate rendered it holy. It was to remain closed. Only the prince (messianic king) was allowed to enter it (Ezek. 44:1-3). 3. The East Gate of the inner court of the temple. This gate was closed on the six working days but open on the Sabbath (Ezek. 46:1).
“EAST GATE,” Holman Illustrated Bible Dictionary, paragraph 4879.
As God’s glory hovered over the eastern gate, the Spirit lifted ... up (cf. 3:8, 14; 11:24; 37:1; 43:5) the prophet and took him to the gate facing east toward the Kidron Valley and the Mount of Olives. At the entrance to the gate were 25 men, not the same 25 who were worshiping the sun (8:16).
Among the 25 men at the entrance to the gate were Jaazaniah son of Azzur and Pelatiah son of Benaiah. The gate was the traditional place where the elders of a city sat to administer justice and oversee legal matters. It was a city’s “courthouse” (cf. Gen. 23:10, 18; Deut. 21:19; Josh. 20:4; Ruth 4:1-2, 9, 11; Job 29:7, 14-17). “Jaazaniah son of Azzur” is not mentioned elsewhere in Scripture and should not be confused with three other Jaazaniahs living at the same time (cf. 2 Kings 25:23; Jer. 35:3; Ezek. 8:11). It is possible (though by no means certain) that this “Azzur” is the man named in Jeremiah 28:1. If so, then the Jaazaniah of Ezekiel 11 was a brother of Hananiah the false prophet who opposed Jeremiah and who delivered the same false message of hope just before Jerusalem’s fall (cf. Jer. 28:1-4). Nothing else is known about Pelatiah. Both Jaazaniah and Pelatiah, leaders of the people, probably belonged to Israel’s nobility.
Charles H. Dyer, Ezekiel, The Bible Knowledge Commentary; ed. John F. Walvoord and Roy B. Zuck; Wheaton: Victor Books, 1985, 1:1247.
And behold a wall on the outside of the house round about, and in the man’s hand a measuring reed of six cubits long by the cubit and an hand breadth: so he measured the breadth of the building, one reed; and the height, one reed. Then came he unto the gate which looketh toward the east, and went up the stairs thereof, and measured the threshold of the gate, which was one reed broad; and the other threshold of the gate, which was one reed broad. And every little chamber was one reed long, and one reed broad; and between the little chambers were five cubits; and the threshold of the gate by the porch of the gate within was one reed. He measured also the porch of the gate within, one reed. Then measured he the porch of the gate, eight cubits; and the posts thereof, two cubits; and the porch of the gate was inward. And the little chambers of the gate eastward were three on this side, and three on that side; they three were of one measure: and the posts had one measure on this side and on that side. And he measured the breadth of the entry of the gate, ten cubits; and the length of the gate, thirteen cubits. The space also before the little chambers was one cubit on this side, and the space was one cubit on that side: and the little chambers were six cubits on this side, and six cubits on that side. He measured then the gate from the roof of one little chamber to the roof of another: the breadth was five and twenty cubits, door against door. He made also posts of threescore cubits, even unto the post of the court round about the gate. And from the face of the gate of the entrance unto the face of the porch of the inner gate were fifty cubits. And there were narrow windows to the little chambers, and to their posts within the gate round about, and likewise to the arches: and windows were round about inward: and upon each post were palm trees.
Ezekiel 40:5–16 KJV
Heracleus Enters It in Triumph in Jerusalem
In 629 Heracleus, having meanwhile made peace with the successor of Chosroes II, reached Jerusalem in triumph, bearing back the captured fragment of the cross. He entered the city through the “Golden Gate,” which indeed is believed by many to have reached its present form through his restorations. The triumph of Christendom was but short. Seven years earlier had occurred the historic flight of Mohammed from Mecca (the Hegira), and in 637 the victorious followers of the Prophet appeared in the Holy City. After a short siege, it capitulated, but the khalif Omar treated the Christians with generous mercy.
“Jerusalem,” ISBE, paragraph 31068.