Also see definition of "Ezekiel" in Word Study

Ezekiel

In Bible versions:

Ezekiel: NET AVS NIV NRSV NASB TEV
Jehezkel: NET AVS NIV NRSV NASB TEV

the strength of God
strength of God

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son of Buzi; a priest and a prophet among the exiles of Babylon
chief of a division of priests serving in David's sanctuary

Arts

Hebrew

Strongs #03168: laqzxy Y@chezqe'l

Ezekiel or Jehezekel = "God strengthens"

1) son of Buzi and a priest and prophet; author of the book by his
name; taken captive with Jehoiachin and exiled in Babylon where he
prophesied for the next 22 years
2) a priest in charge of the 20th course in the time of David

3168 Ychezqe'l yekh-ez-kale'

from 2388 and 410; God will strengthen; Jechezkel, the name of two Israelites: KJV -- Ezekiel, Jehezekel.
see HEBREW for 02388
see HEBREW for 0410

Ezekiel [nave]

EZEKIEL, a priest. Time of his prophecy, Ezek. 1:1-3.
Persecution of, Ezek. 3:25.
Visions of: of God's glory, Ezek. 1; 8; 10; 11:22; of Jews' abominations, Ezek. 8:5, 6; of their punishment, Ezek. 9:10; of the valley of dry bones, Ezek. 37:1-14; of a man with measuring line, Ezek. 40-48; of the river, Ezek. 47:1-5.
Teaches by pantomime: Feigns inability to speak, Ezek. 3:26; 24:27; 33:22; symbolizes the siege of Jerusalem by drawings on a tile, Ezek. 4; shaves himself, Ezek. 5:1-4; removes his belongings to illustrate the approaching Jewish captivity, Ezek. 12:3-7; sighs, Ezek. 21:6, 7; employs a boiling pot to symbolize the destruction of Jerusalem, Ezek. 24:1-14; omits mourning at the death of his wife, Ezek. 24:16-27; prophesies by parable of an eagle, Ezek. 17:2-10.
Other parables, Ezek. 15; 16; 19; 23.
Prophecies of, concerning various nations, Ezek. 25-29.
His popularity, Ezek. 33:31, 32.

Jehezekel [nave]

JEHEZEKEL, a priest, and head of the twentieth division in the tabernacle service, 1 Chr. 24:16.

Ezekiel [ebd]

God will strengthen. (1.) 1 Chr. 24:16, "Jehezekel."

(2.) One of the great prophets, the son of Buzi the priest (Ezek. 1:3). He was one of the Jewish exiles who settled at Tel-Abib, on the banks of the Chebar, "in the land of the Chaldeans." He was probably carried away captive with Jehoiachin (1:2; 2 Kings 24:14-16) about B.C. 597. His prophetic call came to him "in the fifth year of Jehoiachin's captivity" (B.C. 594). He had a house in the place of his exile, where he lost his wife, in the ninth year of his exile, by some sudden and unforeseen stroke (Ezek. 8:1; 24:18). He held a prominent place among the exiles, and was frequently consulted by the elders (8:1; 11:25; 14:1; 20:1). His ministry extended over twenty-three years (29:17), B.C. 595-573, during part of which he was contemporary with Daniel (14:14; 28:3) and Jeremiah, and probably also with Obadiah. The time and manner of his death are unknown. His reputed tomb is pointed out in the neighbourhood of Bagdad, at a place called Keffil.

EZEKIEL [smith]

(the strength of God), one of the four greater prophets, was the son of a priest named Buzi, and was taken captive in the captivity of Jehoiachin, eleven years before the destruction of Jerusalem. He was a member of a community of Jewish exiles who settled on the banks of the Chebar, a "river? or stream of Babylonia. He began prophesying B.C. 595, and continued until B.C. 573, a period of more than twenty-two years. We learn from an incidental allusion, (Ezekiel 24:18) that he was married, and had a house, (Ezekiel 8:1) in his place of exile, and lost his wife by a sudden and unforeseen stroke. He lived in the highest consideration among his companions in exile, and their elders consulted him on all occasions. He is said to have been buried on the banks of the Euphrates. The tomb, said to have been built by Jehoiachin, is shown, a few days journey from Bagdad. Ezekiel was distinguished by his stern and inflexible energy of will and character and his devoted adherence to the rites and ceremonies of his national religion. The depth of his matter and the marvellous nature of his visions make him occasionally obscure. Prophecy of Ezekiel . --The book is divided into two great parts, of which the destruction of Jerusalem is the turning-point. Chapters 1-24 contain predictions delivered before that event, and chs. 25-48 after it, as we see from ch. (Ezekiel 26:2) Again, chs. 1-32 are mainly occupied with correction, denunciation and reproof, while the remainder deal chiefly in consolation and promise. A parenthetical section in the middle of the book, chs. 25-32, contains a group of prophecies against seven foreign nations, the septenary arrangement being apparently intentional. There are no direct quotations from Ezekiel in the New Testament, but in the Apocalypse there are many parallels and obvious allusions to the later chapters 40-48.

JEHEZEKEL [smith]

(whom God makes strong), a priest to whom was given by David the charge of the twentieth of the twenty-four courses in the service of the house of Jehovah. (1 Chronicles 24:16) (B.C. 1014.)

JEHEZKEL; JEHEZEKEL [isbe]

JEHEZKEL; JEHEZEKEL - je-hez'-kel (Revised Version (British and American)), je-hez'-e-kel (the King James Version) (yechezqe'l "God strengthens"):

(1) A priest of David's time (1 Ch 24:16).

(2) Jehezkel in Ezek 1:3 King James Version margin, for EZEKIEL (which see).

EZEKIEL [bridgeway]

Among the people of Judah taken captive to Babylon in 597 BC was the young priest Ezekiel. (For an outline history of the era see JUDAH, TRIBE AND KINGDOM.) He was only twenty-five years of age at the time and, being a priest, no doubt hoped that soon he would return to Jerusalem and begin his priestly duties in the temple. After he had been in Babylon five years, God made it plain to him that he would not return to Jerusalem. He would become a prophet, or messenger of God, to the Jews in Babylon (Ezek 1:1-3; 2:3,5,7; 3:4). His prophetic preaching lasted at least twenty-two years (Ezek 29:17), and much of it is recorded in the biblical book that he wrote.

Ezekiel’s preaching

At the time Ezekiel began preaching in Babylon, Jerusalem had not been destroyed. He denounced the sins of its citizens, both those who had been taken to Babylon and those who were still in Jerusalem. He warned that when Babylon finally lost patience, it would destroy city and temple alike (Ezek 4:1-2; 5:12; 6:1-7; 7:5-9).

The exiles responded to Ezekiel’s preaching by refusing to believe his prophecies of judgment, but when Jerusalem finally fell they accepted that he was a true prophet. People came to listen to him, but though they regarded him as an unusual and interesting person, they still took little notice of what he said (Ezek 33:21,30-33).

Certainly Ezekiel was unusual. He acted some of his messages with very unorthodox behaviour (Ezek 4:1-17; 5:1-17; 12:1-16), gave the most striking and colourful illustrations (Ezek 16:1-63; 17:1-21; 23:1-49), and recounted the strangest visions (Ezek 1:4-28; 8:1-11:25; 37:1-28).

Ezekiel was not just a preacher of doom. He was concerned also with preparing God’s people for the new age they could expect after their restoration to Palestine. In dramatic symbolic pictures he spoke of the ultimate destruction of evil and the triumph of God’s people (Ezek 38:1-39:29). His picture of the golden age was one of an ideal national life, where God dwelt in the midst of his people and they worshipped him in a religious order that was perfect in every detail (Ezek 40:1-48:35).

Contents of the book of Ezekiel

After seeing a vision of the glorious chariot-throne of God (1:1-28), Ezekiel was called by God to take his message to a people who, God warned, would be very stubborn (2:1-3:27). Ezekiel then announced God’s judgment on Jerusalem. Through a number of acted messages, he demonstrated the horrors of siege, slaughter and exile (4:1-5:17). The reason for the nation’s judgment was its idolatry (6:1-14). Its judgment was certain, and all attempts to withstand Babylon’s attacks were useless (7:1-27).

In a fresh series of visions Ezekiel was taken, as it were, to Jerusalem, where he saw people engaging in idolatry in the temple (8:1-18). As God sent his executioners through Jerusalem (9:1-11), his glorious chariot-throne began its sad departure from the city (10:1-22). The city’s leaders were the chief cause of its downfall (11:1-13), though God would preserve the faithful minority (11:14-25). By further acting and preaching, Ezekiel stressed the certainty of the coming siege and exile (12:1-28), and condemned the false prophets who were building up false hopes of security among the doomed people (13:1-23). Idolatry would now get its just punishment (14:1-15:8).

The nation as a whole had been unfaithful to God who had so lovingly cared for it (16:1-63), and Zedekiah the king had been treacherous in his political dealings (17:1-24). The people had no one but themselves to blame for the coming judgment (18:1-32), and no king would be able to save them (19:1-14). Exile in Babylon was certain (20:1-26), though after cleansing from the filth of idolatry there would be restoration (20:27-44). By further acted messages, Ezekiel indicated the ferocity of the Babylonians’ attack on Jerusalem (20:45-21:32). The nation was corrupt beyond reform (22:1-23:49), and only by destruction could its filth be removed (24:1-27).

After recording a number of judgments against foreign nations – Ammon, Moab, Edom, Philistia (25:1-17), Tyre (26:1-28:19), Sidon (28:20-26), Egypt (29:1-32:32) – Ezekiel spoke of a new phase in his work, namely, the building up of the people in preparation for the return from exile (33:1-20). Jerusalem had now fallen (33:21-33) and Israel could look forward to better government in the future than there had been in the past (34:1-31). Enemies in the land would be removed (35:1-15); restoration was assured (36:1-38). The ‘dead’ nation would come to life again (37:1-28) and God’s people could look forward to the day when all enemies would be destroyed (38:1-39:29).

Being a priest, Ezekiel pictured life in the new age as centring on an ideal temple, where God would dwell with his people and they would worship and serve him in true holiness. He described the temple (40:1-42:20), God’s coming to dwell in it (43:1-12), and the service to be carried out there (43:13-44:31).

In Ezekiel’s perfectly reconstructed national life, land for priests, Levites and king was justly allocated, and full provision was made for all the national religious festivals (45:1-46:24). Life was one of unending satisfaction, for it came from God himself (47:1-12). The tribes of Israel were given equal portions for their respective tribal territories (47:13-48:29), but the chief blessing was that God now dwelt in the midst of his people for ever (48:30-35).

Also see definition of "Ezekiel" in Word Study