There are in the Chronicles also many quotations from the Book of Psalms and occasional references from the books of Isaiah, Jeremiah and Ezekiel.

The visions of Daniel, with those of 1 Enoch, Isaiah, Jubilees, Jeremiah and Ezekiel, are the inspiration for much of the apocalyptic ideology and symbolism of the Qumran community's Dead Sea scrolls and the early literature of Christianity.

The Book of Jeremiah () is the second of the Latter Prophets in the Hebrew Bible, following the book of Isaiah and preceding Ezekiel and the Book of the Twelve.

The Book of Isaiah () is the first of the Latter Prophets in the Hebrew Bible, preceding Ezekiel, Jeremiah and the Book of the Twelve.

The answers were recorded in the works of the prophets Ezekiel, Jeremiah and Second Isaiah, and in the Deuteronomistic history, the collection of historical works from Joshua to Kings: God had not abandoned Israel ; Israel had abandoned God, and the Babylonian exile was God's punishment for Israel's lack of faith.

The Book of Ezekiel is the third of the Latter Prophets in the Hebrew Bible, following the books of Isaiah and Jeremiah and preceding the Book of the Twelve.

* c. 630 – 587 BC, in the last decades of the kingdom of Judah ( contemporary with Jeremiah, Ezekiel, Habakkuk )

* Isaiah 2, 13, 34, 58, Jeremiah 46: 10, Lamentations 2: 22, Ezekiel 13: 5, Joel 1, 2, 3, Amos 5: 18, 20, Zephaniah 1, 2, Zechariah 14: 1, Malachi 4: 5

Second Zechariah, in the opinion of some scholars, appears to make use of the books of Isaiah, Jeremiah, and Ezekiel, the Deuteronomistic History, and the themes from First Zechariah.

However, Ezekiel and his contemporaries like Jeremiah, another prophet who was living in Jerusalem at that time, witnessed the fulfillment of their prophecies when Jerusalem was finally sacked by the Babylonians in 587 BCE, an event that is confirmed by most historians.

Ezekiel, like Jeremiah, is said by Talmud and Midrash to have been a descendant of Joshua by his marriage with the proselyte Rahab.

Some statements found in rabbinic literature ( Radak – R. David Kimkhi – in his commentary on Ezekiel 1: 3, based on Targum Yerushalmi ) posits that Ezekiel was the son of Jeremiah, who was ( also ) called " Buzi " because he was despised by the Jews.

The exile community in Babylon thus became the source of significant portions of the Hebrew Bible: Isaiah 40 – 55, Ezekiel, the final version of Jeremiah, the work of the Priestly source in the Pentateuch, and the final form of the history of Israel from Deuteronomy to 2 Kings Theologically, they were responsible for the doctrines of individual responsibility and universalism ( the concept that one god controls the entire world ), and for the increased emphasis on purity and holiness.

These Praelectiones covered the minor prophets, Daniel, Jeremiah, Lamentations, and part of Ezekiel.

* His translations or recastings of Greek predecessors, including fourteen homilies on the Book of Jeremiah and the same number on the Book of Ezekiel by Origen ( translated ca.

407 ), on Ezekiel ( between 410 and 415 ), and on Jeremiah ( after 415, left unfinished ).

The main tenets of Jewish eschatology are the following, in no particular order, elaborated in the Books of Isaiah, Jeremiah and Ezekiel:

Shabbat is also described by the prophets Isaiah, Jeremiah, Ezekiel, Hosea, Amos, and Nehemiah.

In the seventh and sixth centuries, we begin to see expressions of individual identity ( Deuteronomy 26: 16 ; Jeremiah 31: 29 – 30 ; Ezekiel 18 ).

* Turning away: " Apostasy is also pictured as the heart turning away from God ( Jeremiah 17: 5-6 ) and righteousness ( Ezekiel 3: 20 ).

" Apostasy is symbolized as Israel the faithless spouse turning away from Yahweh her marriage partner to purse the advances of other gods ( Jeremiah 2: 1-3 ; Ezekiel 16 ).

" This found its way into the Hebrew Bible as נא אמון ( nōʼ ʼāmôn ) ( Nahum 3: 8 ), probably referring to the Egyptian deity Amun-Ra, most likely it is also the same as נא (" No ") ( Ezekiel 30: 14-16, Jeremiah 46: 25 ).

So far, only Isaiah, Jeremiah and Ezekiel have been published.

One book commonly cited in support of von Däniken is The Spaceships of Ezekiel by former NASA design engineer Josef F. Blumrich ( March 17, 1913 – February 10, 2002 ), who also wrote a summary article, " The spaceships of the prophet Ezekiel ".

Ezekiel wrote in the Babylonian exile and his vision, from which the images of the tetramorphs are derived, was influenced by the ancient art of Assyria.

Recognizing to some extent the importance of Ezekiel's measuring time by the years of captivity of Jeconiah, and in particular the reference to the 25th year of that captivity in Ezekiel 40: 1, he wrote,

He wrote several books, including translations of and commentaries on the Biblical books of Jeremiah and Ezekiel ; English translations of these appeared after his death.

" He participated in the Bush Theatre's 2011 project Sixty Six where he wrote a short play The Fair & Tender based upon the Book of Ezekiel in the King James Bible

He wrote as well a kabbalistic explanation of the first chapter of Ezekiel.

* Ezekiel the Tragedian, who according to Eusebius wrote Greek tragedies on biblical matters, including one called Exagoge, recounting the Exodus, of which fragments have survived.

In the sixth century BC, the prophet Ezekiel wrote that " The young men of Aven and of Pibeseth shall fall by the sword: and these cities shall go into captivity " ( Ezekiel 30: 17 ).

His chief work is on the Old Testament ; in addition to commentaries on Isaiah, Jeremiah ( 1886 ), Ezekiel and the Twelve Prophets ( 1888 ), most of which have been translated, he wrote Die alttestamentliche Weissagung wn der Vollendung des Goltesreiches ( Vienna, 1882 ; Eng.

Hodsdon left behind his wife Lydia and infant son Ezekiel who was born just 13 days prior to his death.

The expression " isles of Kittim ", found in the Book of Jeremiah 2: 10 and Ezekiel 27: 6, indicates that, some centuries prior to Josephus, this designation had already become a general descriptor for the Mediterranean islands.

The prophets Amos and Hosea write of events during the 8th century kingdom of Israel ; the prophet Jeremiah writes of events preceding and following the fall of Judah ; Ezekiel writes of events during and preceding the exile in Babylon ; and other prophets similarly touch on various periods, usually those in which they write.

If Ezekiel and the author of were both using Tishri-based years, the 25th year would be 574 / 573 BC and the fall of the city, 14 years earlier, would be in 588 / 587, i. e. in the summer of 587 BC.

This is consistent with other texts in Ezekiel related to the fall of the city.

Although the Babylonian tablets dealing with the final fall and destruction of Jerusalem have not been found, it should be noticed that the testimony of Ezekiel 40: 1 is definitive in regard to the year 586.

Since Ezekiel had his vision of the temple on the twenty-fifth anniversary of his and Jehoiachin's captivity ( 28 April 573 ), and since this was the fourteenth year after Jerusalem's fall, the city must have fallen eleven years after the captivity.

Another text in Ezekiel offers a clue to why there has been such a conflict over the date of Jerusalem's fall in the first place.

# Judgment on Jerusalem and Judah ( Ezekiel 4: 1 – 24: 27 ) and on the nations ( Ezekiel 25: 1 – 32: 32 ): Yahweh warns of the certain destruction of Jerusalem and the devastation of the nations that have troubled his people, the Ammonites, Moabites, Edomites and Philistines, the Phoenician cities of Tyre and Sidon, and Egypt.

* The final temple vision, in which Ezekiel is transported to Jerusalem and sees a new commonwealth centered around a new Temple to which God's glory has returned ( Ezekiel 40-48 )

According to the information given in the book, Ezekiel ben-Buzi was born into a priestly family of Jerusalem c. 623 BCE, during the reign of the reforming king Josiah.

Monument to Holocaust survivors at Yad Vashem in Jerusalem ; the quote is Ezekiel 37: 14.

In Revelation 21-23, as in the closing visions of Ezekiel, the prophet is transported to a high mountain, where a heavenly messenger measures the symmetrical new Jerusalem, complete with high walls and twelve gates, the dwelling-place of God, producing a state of perfect well-being for his people.

Deane and J. R. Thomson write this valid conclusion, “ The Book of Obadiah is occupied with one subject – the punishment of Edom for its cruel and unbrotherly love conduct towards Judah ...” One can link this idea of punishment to one of the major prophets “ Ezekiel ” who “... interprets the exile to Babylon and the destruction of Jerusalem as deserved punishments for the sins of those who themselves committed them .” Verses 3-7 in Obadiah explain to the reader the reason for the punishment theme, “ Confidence in one ’ s power, intelligence, allies, or the topographical features of one ’ s territory is often mentioned as an attribute of those who foolishly confront the Lord and are consequently punished .” Although destruction is vital to understanding Obadiah, it is of note to understand the destruction being a consequence of action.

In Judaism and Christianity, he is also viewed as the author of the Book of Ezekiel that reveals prophecies regarding the destruction of Jerusalem and the Millennia Temple visions, or the Third Temple.

These mourning ceremonies were observed even at the very door of the Temple in Jerusalem in a vision the Israelite prophet Ezekiel was given, which serves as a Biblical prophecy which expresses Yahweh's message at His people's apostate worship of idols:

Around this time, the cult of Adonis is noted in the Book of Ezekiel in Jerusalem, though under the Babylonian name Tammuz.

In the Book of Ezekiel, Gabriel is understood to be the angel that was sent to destroy Jerusalem for its wickedness and idolatry during the late Kingdom of Judah, separating the few righteous Jews that would not be destroyed and would be exiled from the majority of wicked ones that would perish there for their iniquities and failure to return.

1 Enoch tells how God stirs up the Medes and Parthians ( instead of Gog and Magog ) to attack Jerusalem, where they are destroyed ; an indebtedness to Ezekiel 38-39 has also been asserted.

In 1932 he published an interpretation of a passage in Ezekiel describing the attack on Jerusalem by Gog of Magog, in which he predicted an intensification of persecution of Jehovah's Witnesses that would culminate in God intervening on their behalf to begin the battle of Armageddon, which would destroy all opposers of God's organization.

In ancient Judah the " mountain " ( actually little more than a hill ) and the location of the Temple was Zion ( Jerusalem ), the navel and centre of the world ( Ezekiel 5: 5 and 38: 12 ).

The imagery of the cosmic mountain and garden of Ezekiel reappears in the New Testament Book of Revelation, applied to the messianic Jerusalem, its walls adorned with precious stones, the " river of the water of life " flowing from under its throne ( Revelation 22: 1-2 ).

Because this offers an alternative explanation to Thiele's interpretation of Ezekiel 40: 1, and because Thiele's chronology for Jeconiah seems incompatible with the records of the Babylonian Chronicle, the infobox below dates the end of Jeconiah's reign to 2 Adar ( 16 March ) 597 BC, the date of the first capture of Jerusalem as given in the Babylonian records.

Assuming that dating here is according to the years of exile of Jeconiah, as elsewhere in Ezekiel, the Babylonian siege of Jerusalem began on January 27, 589 BC.

His eleventh year, the year in which Jerusalem fell, would then be 588 / 587 BC, in agreement with all texts in Ezekiel and elsewhere that are congruent with that date.