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The Book of Ezekiel is the third of the Latter Prophets in the Tanakh (Hebrew Bible) and one of the major prophetic books in the Christian Bible, where it follows Isaiah and Jeremiah. [1] According to the book itself, it records six visions of the prophet Ezekiel, exiled in Babylon, during the 22 years from 593 to 571 BC. It is the product of a ...
Ezekiel's vision of the four living creatures in Ezekiel 1 are identified as cherubim in Ezekiel 10, [1] who are God's throne bearers. [2] Cherubim as minor guardian deities [3] of temple or palace thresholds are known throughout the Ancient East. Each of Ezekiel's cherubim have four faces, that of a man, a lion, an ox, and an eagle. [2]
At the age of 30, when Ezekiel would have entered the priesthood [citation needed], he experienced a profound vision of a mobile throne of God moving in the sky (Ezekiel 1:1-28). [10] Ezekiel 1:26 mentions that the throne's appearance was like sapphire stone, which suggests a deep blue or azure color, some might say suitable for the sky.
This book contains prophecies attributed to the prophet/priest Ezekiel, and is one of the Books of the Prophets. In the New King James Version, this chapter is sub-titled "Ezekiel’s Vision of God", [1] and in the New International Version, "Ezekiel’s Inaugural Vision". [2] In the text, the first verse refers to "visions" (plural). [3]
Ezekiel's Vision of the Sign "Tau" (Ezekiel 9:2-7). Champlevé enamel, copper gilt, from mid 12th century (Middle Ages). Suddenly six men came from the direction of the upper gate, which faces north, each with his battle-ax in his hand. One man among them was clothed with linen and had a writer’s inkhorn at his side.
Jacob Milgrom (February 1, 1923 – June 5, 2010) was a prominent American Jewish Bible scholar and Conservative rabbi.Milgrom's major contribution to biblical research was in the field of cult and worship.
In the Hebrew Bible, the Book of Ezekiel classifies the charging of interest among the worst sins, denouncing it as an abomination and metaphorically portraying usurers as people who have shed the borrower's blood. (See Ezekiel 18:13 [1] and 18:17. [2]) The Talmud dwells on Ezekiel's condemnation of charging interest. [3] [4]