Ezekiel 1:1
Parallel Verses
New International Version
In my thirtieth year, in the fourth month on the fifth day, while I was among the exiles by the Kebar River, the heavens were opened and I saw visions of God.

New Living Translation
On July 31 of my thirtieth year, while I was with the Judean exiles beside the Kebar River in Babylon, the heavens were opened and I saw visions of God.

English Standard Version
In the thirtieth year, in the fourth month, on the fifth day of the month, as I was among the exiles by the Chebar canal, the heavens were opened, and I saw visions of God.

New American Standard Bible
Now it came about in the thirtieth year, on the fifth day of the fourth month, while I was by the river Chebar among the exiles, the heavens were opened and I saw visions of God.

King James Bible
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God.

Holman Christian Standard Bible
In the thirtieth year, in the fourth month, on the fifth day of the month, while I was among the exiles by the Chebar Canal, the heavens opened and I saw visions of God.

International Standard Version
On the fifth day of the fourth month of the thirtieth year of the exile to Babylon, while I was among the captives on the bank of the Chebar River, heaven opened up and I saw visions from God.

NET Bible
In the thirtieth year, on the fifth day of the fourth month, while I was among the exiles at the Kebar River, the heavens opened and I saw a divine vision.

GOD'S WORD® Translation
On the fifth day of the fourth month in the thirtieth year, while I was living among the exiles by the Chebar River, the sky opened, and I saw visions from God.

Jubilee Bible 2000
Now it came to pass at thirty years, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God.

King James 2000 Bible
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God.

American King James Version
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God.

American Standard Version
Now it came to pass in the thirtieth year, in the fourth month , in the fifth day of the month, as I was among the captives by the river Chebar, that the heavens were opened, and I saw visions of God.

Douay-Rheims Bible
Now it came to pass in the thirtieth year, in the fourth month, on the fifth day of the month, when I was in the midst of the captives by the river Chobar, the heavens were opened, and I saw the visions of God.

Darby Bible Translation
Now it came to pass in the thirtieth year, in the fourth [month], on the fifth of the month, as I was among the captives by the river Chebar, the heavens were opened, and I saw visions of God.

English Revised Version
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river Chebar, that the heavens were opened, and I saw visions of God.

Webster's Bible Translation
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Kebar, that the heavens were opened, and I saw visions of God.

World English Bible
Now it happened in the thirtieth year, in the fourth [month], in the fifth [day] of the month, as I was among the captives by the river Chebar, that the heavens were opened, and I saw visions of God.

Young's Literal Translation
And it cometh to pass, in the thirtieth year, in the fourth month, in the fifth of the month, and I am in the midst of the Removed by the river Chebar, the heavens have been opened, and I see visions of God.
Parallel Commentaries
Matthew Henry's Concise Commentary

1:1-14 It is a mercy to have the word of God brought to us, and a duty to attend to it diligently, when we are in affliction. The voice of God came in the fulness of light and power, by the Holy Spirit. These visions seem to have been sent to possess the prophet's mind with great and high thoughts of God. To strike terror upon sinners. To speak comfort to those that feared God, and humbled themselves. In ver. 4-14, is the first part of the vision, which represents God as attended and served by a vast company of angels, who are all his messengers, his ministers, doing his commandments. This vision would impress the mind with solemn awe and fear of the Divine displeasure, yet raise expectations of blessings. The fire is surrounded with a glory. Though we cannot by searching find out God to perfection, yet we see the brightness round about it. The likeness of the living creatures came out of the midst of the fire; angels derive their being and power from God. They have the understanding of a man, and far more. A lion excels in strength and boldness. An ox excels in diligence and patience, and unwearied discharge of the work he has to do. An eagle excels in quickness and piercing sight, and in soaring high; and the angels, who excel man in all these respects, put on these appearances. The angels have wings; and whatever business God sends them upon, they lose no time. They stood straight, and firm, and steady. They had not only wings for motion, but hands for action. Many persons are quick, who are not active; they hurry about, but do nothing to purpose; they have wings, but no hands. But wherever the angels' wings carried them, they carried hands with them, to be doing what duty required. Whatever service they went about, they went every one straight forward. When we go straight, we go forward; when we serve God with one heart, we perform work. They turned not when they went. They made no mistakes; and their work needed not to be gone over again. They turned not from their business to trifle with any thing. They went whithersoever the Spirit of God would have them go. The prophet saw these living creatures by their own light, for their appearance was like burning coals of fire; they are seraphim, or burners; denoting the ardour of their love to God, and fervent zeal in his service. We may learn profitable lessons from subjects we cannot fully enter into or understand. But let us attend to the things which relate to our peace and duty, and leave secret things to the Lord, to whom alone they belong.

Pulpit Commentary

Verse 1. - Now; literally, and. The use of the conjunction indicates here, as in Jonah 1:1, that the narrative that follows links itself on to something that has gone before. In Exodus 1:1 and 1 Samuel 1:1 it may point to a connection with the book that precedes it. Here the sequence is subjective. We may think of Ezekiel as retracing the years of his life till he comes to the thirtieth. Then, as it were, he pulls himself up. That must be the starting point of what he has to say. Our English use of "now" is nearly equivalent to this. In the thirtieth year. I incline, following Origen, Hengstenberg, Smend, and others, to refer the date to the prophet's own life. That year in Jewish reckoning was the age of full maturity. At that age the earlier Levites (Numbers 4:23, 20, 39, 43, 47) had entered on their duties. It is probable, though no written rule is found, that it was the normal age for the functions of the priesthood. In the case of our Lord (Luke 3:23) and of the Baptist it appears to have been recognized as the starting point of a prophet's work. Jeremiah's call as a "child" (Jeremiah 1:6; the word may, however, include adult manhood, as in 1 Samuel 30:17; 1 Kings 3:7) was obviously exceptional. Other theories are:

(1) That the years are reckoned from the era of Nabopolassar, the father of Nebuchadnezzar ( B.C. 625), dating from his throwing off the sovereignty of Assyria, and giving here the date B.C. 595 (Michaelis, Rosenmuller, Ewald, and others); but against this it may be urged

(a) that there is no evidence that that era was in use in Ezekiel's time, and

(b) that he nowhere else uses a double historical chronology.

(2) That the years are reckoned from the discovery of the book of the Law in the reign of Josiah (2 Kings 22:8; 2 Chronicles 34:14), as a turning point or era in the history of Judah (Targum, Theodoret, Jerome, Havernick), which would again bring us to B.C. 595. This view is, however, open to the same objections as (1). We have no proof that the Jews ever reckoned from that event, and Ezekiel did not want, here or elsewhere, another point to reckon from, as far as his people's history was concerned, than the captivity of Jehoiachin. In the fourth month. Both here and in ver. 2 the months are probably reckoned from Abib, or Nisan, the month of the Passover, with which the Jewish year began (Exodus 12:2; Nehemiah 2:1; Esther 3:7), so that the fourth month, known by later Jews as Tammuz, would bring us to June or July. Among the captives (literally, the captivity) by the river of Chebar. By most earlier commentators the Chebar has been identified with the Chaboras of the Greeks (now the Khabour), which rises in Upper Mesopotamia, at Ras-el-Ain, and falls into the Euphrates at Carcesium, a city which modern geographers distinguish from the Carchemish of the Old Testament. Recent critics, however (Rawlinson, Smend, and others), have urged that this was too far north to be in the "land of the Chaldeans" (ver. 3), or Babylon (2 Kings 24:16), and have suggested that the Chebar of Ezekiel is the Nahr-Malcha, or Royal Canal of Nebuchadnezzar, the greatest of that king's irrigation works, to which, therefore, the name Chebar (i.e. uniting) would be appropriate. The identification of Chebar with the labor of 2 Kings 17:6, to which the ten tribes had been deported (whether, with Rawlinson, we think of that river as identical with the Chaboras, or still further north, near an affluent of the Tigris of the same name), must, for like reasons, be rejected. The two names are, indeed, spelt differently, with initial letters that do not interchange. The heavens were opened. The phrase, not found elsewhere in the Old Testament, appears in Matthew 3:16; John 1:51; Acts 7:56; Acts 10:11; Revelation 4:1. Visions of God. The words admit of three interpretations:

(1) Great, or wonderful, visions; as in the "mountains of God" (Psalm 36:6), the "cedars of God" (Psalm 80:10), the "river of God" (Psalm 65:9);

(2) visions sent from God; or

(3) actual theophanies or manifestations of the Divine glory, of these

(3) is most in harmony with what follows, here and elsewhere, on the phrase (comp. Ezekiel 8:3; Ezekiel 40:2; Ezekiel 43:3). Such a theophany constituted in his ease, as in that of Isaiah (Isaiah 6:1), Jeremiah (Jeremiah 1:9), Zechariah (Zechariah 1:8-14), his call to the office of a prophet. The visions may be thought of as manifested to his waking consciousness in an ecstatic state, and are thus distinguished from the dreams of sleep (comp. Joel 2:28 for the distinction between the two - "visions" belonging to the young, and "dreams" to the old). The visions of Balaam, seen in a "trance," but with his "eyes open" (Numbers 24:3, 4), and of St. Paul, "whether in the body or out of the body" he could not tell (2 Corinthians 12:2, 3), present suggestive parallels.

Gill's Exposition of the Entire Bible

Now it came to pass in the thirtieth year,.... Either from the last jubilee, as R. Joseph Kimchi (r), Jarchi, and Abendana; or from the time that the book of the law was found by Hilkiah the priest (s); so the Targum, which paraphrases the words thus,

"and it was in the thirtieth year after Hilkiah the high priest found the book of the law, in the house of the sanctuary, in the court under the porch, in the middle of the night, after the moon was down, in the days of Josiah son of Amon king of Judah;''

or, according to Jerom (t), from the time of the prophet's birth, who was now thirty years of age, and was just entered into his priestly office; or rather it was the thirtieth year of Nabopolassar, or the father of Nebuchadnezzar: this was the twelfth year of the captivity, reckoning from the third of Jehoiakim, which was the first captivity, and from whence the seventy years are to be reckoned, and also the twelfth of Nebuchadnezzar's reign; and if two years are taken, as Vitringa (u) observes, from the twenty one years, which are given to Nabopolassar in Ptolemy's canon, in which Nebuchadnezzar his son reigned with him, there will be found thirty years from the beginning of Nabopolassar's reign to the fifth of Jeconiah's captivity, when Ezekiel began his prophecy, and which, as Bishop Usher (w), Mr. Bedford (x), Mr. Whiston (y), and the authors of the Universal History (z), place in the year 593, before the birth of Christ:

in the fourth month; the month Tammuz, as the Targum expresses it; which answers to part of June, and part of July:

in the fifth day of the month; which some take to be on a sabbath day; because, seven days after, the word of the Lord came to him again Ezekiel 3:16; just as John was in the Spirit on the Lord's day, Revelation 1:10; between one of whose visions and this there is a very great likeness, as will be seen hereafter:

as I was among the captives by the river of Chebar; which is another agreement in circumstance between Ezekiel and John, when they had their visions: John was an exile in Patrons, and Ezekiel among the captives by the river Chebar in Chaldea. Some think this is the same river which is called by Ptolemy (a) Chaboras; and is said by him to pass through Mesopotamia: others say it was a river that was drawn off from the river Euphrates, by the order of one Cobaris, or Gobaris, a governor, from whence it had its name; that the river Euphrates might not, by its rapid course, hurt the city of Babylon; and by the Assyrians it was called Armalchar, or Narmalcha (b), the king's river; though it seems to be no other than Euphrates itself; and Kimchi observes, that in some copies of the Targum on this place it is interpreted of the river Euphrates; and he says their Rabbins of blessed memory say, that Chebar is Euphrates; and so Abarbinel; see Psalm 137:1. Monsieur Thevenot (c) speaks of a river called Chabur, which is less than Alchabour, another mentioned by him; and has its source below Mosul, and on the left hand to those that go down the Tigris, and at Bagdad loses itself in the Tigris which he takes to be the same as here:

that the heavens were opened; as at our Lord's baptism, and at the stoning of Stephen; and so when John had his vision which corresponds with the following, a door was opened in heaven Revelation 4:1;

and I saw the visions of God; which God showed unto him, and which were great and excellent; as excellent things are called things of God, as mountains of God, and cedars of God, Psalm 36:6; and indeed he had a vision of a divine Person, in a human form; to which agrees the Targum,

"and I saw in the vision of prophecy, which abode on me, the vision of the glory of the majesty of the Lord.''

The Arabic and Syriac versions read, "the vision of God".

(r) Apud R. D. Kimchi in loc. (s) Seder Olam Rabba, c. 26. (t) Preafat. in Ezek. tom. 3. fol. 9. D. (u) Typus Doctrin. Prophetic. sect. 7. p. 41. Vid. Witsii Miscel. Sacr. tom. 1. l. 1. c. 19. (w) Annales Vet. Test. A. M. 3409. p. 127. (x) Scripture Chronology, p. 681. (y) Chronological Tables, cent. 10. (z) Vol. 21. p. 61. (a) Geograph. l. 5. c. 18. (b) Plin. Nat. Hist. l. 6. c. 26. (c) Travels, par. 2. B. 1. ch. 10. p. 46.

Jamieson-Fausset-Brown Bible Commentary

THE BOOK OF THE PROPHET E Z E K I E L. Commentary by A. R. Faussett

INTRODUCTION

The name Ezekiel means "(whom) God will strengthen" [Gesenius]; or, "God will prevail" [Rosenmuller]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7, 8, 10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to Epiphanius, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, 16; 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mt 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

Rabbi Hananias is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and Josephus [Antiquities, 10.5.1]. It is mentioned as part of the canon in Melito's catalogue [Eusebius, Ecclesiastical History, 4.26]; also in Origen, Jerome, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). Havernick marks out nine sections:—(1) Ezekiel's call to prophesy (Eze 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes—priests, prophets, and princes (Eze 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze 20:1-23:49). (6) Two years and five months later—the very day on which Ezekiel speaks—is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.

CHAPTER 1

Eze 1:1-28. Ezekiel's Vision by the Chebar. Four Cherubim and Wheels.

1. Now it came to pass—rather, "And it came," &c. As this formula in Jos 1:1 has reference to the written history of previous times, so here (and in Ru 1:1, and Es 1:1), it refers to the unwritten history which was before the mind of the writer. The prophet by it, as it were, continues the history of the preceding times. In the fourth year of Zedekiah's reign (Jer 51:59), Jeremiah sent by Seraiah a message to the captives (Jer 29:1-32) to submit themselves to God and lay aside their flattering hopes of a speedy restoration. This communication was in the next year, the fifth, and the fourth month of the same king (for Jehoiachin's captivity and Zedekiah's accession coincide in time), followed up by a prophet raised up among the captives themselves, the energetic Ezekiel.

thirtieth year—that is, counting from the beginning of the reign of Nabopolassar, father of Nebuchadnezzar, the era of the Babylonian empire, 625 B.C., which epoch coincides with the eighteenth year of Josiah, that in which the book of the law was found, and the consequent reformation began [Scaliger]; or the thirtieth year of Ezekiel's life. As the Lord was about to be a "little sanctuary" (Eze 11:16) to the exiles on the Chebar, so Ezekiel was to be the ministering priest; therefore he marks his priestly relation to God and the people at the outset; the close, which describes the future temple, thus answering to the beginning. By designating himself expressly as "the priest" (Eze 1:3), and as having reached his thirtieth year (the regular year of priests commencing their office), he marks his office as the priest among the prophets. Thus the opening vision follows naturally as the formal institution of that spiritual temple in which he was to minister [Fairbairn].

Chebar—the same as Chabor or Habor, whither the ten tribes had been transported by Tiglath-pileser and Shalmaneser (2Ki 17:6; 1Ch 5:26). It flows into the Euphrates near Carchemish or Circesium, two hundred miles north of Babylon.

visions of God—Four expressions are used as to the revelation granted to Ezekiel, the three first having respect to what was presented from without, to assure him of its reality, the fourth to his being internally made fit to receive the revelation; "the heavens were opened" (so Mt 3:16; Ac 7:56; 10:11; Re 19:11); "he saw visions of God"; "the word of Jehovah came verily (as the meaning is rather than 'expressly, English Version, Eze 1:3) unto him" (it was no unreal hallucination); and "the hand of Jehovah was upon him" (Isa 8:11; Da 10:10, 18; Re 1:17; the Lord by His touch strengthening him for his high and arduous ministry, that he might be able to witness and report aright the revelations made to him).

Ezekiel 1:1 Additional Commentaries
Context
Ezekiel's Prophecy at Kebar
1Now it came about in the thirtieth year, on the fifth day of the fourth month, while I was by the river Chebar among the exiles, the heavens were opened and I saw visions of God. 2(On the fifth of the month in the fifth year of King Jehoiachin's exile,…
Cross References
Matthew 3:16
As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and alighting on him.

Mark 1:10
Just as Jesus was coming up out of the water, he saw heaven being torn open and the Spirit descending on him like a dove.

Luke 3:21
When all the people were being baptized, Jesus was baptized too. And as he was praying, heaven was opened

John 1:51
He then added, "Very truly I tell you, you will see 'heaven open, and the angels of God ascending and descending on' the Son of Man."

Acts 7:56
"Look," he said, "I see heaven open and the Son of Man standing at the right hand of God."

Acts 10:11
He saw heaven opened and something like a large sheet being let down to earth by its four corners.

Revelation 4:1
After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, "Come up here, and I will show you what must take place after this."

Revelation 19:11
I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and wages war.

Exodus 24:10
and saw the God of Israel. Under his feet was something like a pavement made of lapis lazuli, as bright blue as the sky.

Numbers 12:6
he said, "Listen to my words: "When there is a prophet among you, I, the LORD, reveal myself to them in visions, I speak to them in dreams.

Isaiah 1:1
The vision concerning Judah and Jerusalem that Isaiah son of Amoz saw during the reigns of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah.

Isaiah 6:1
In the year that King Uzziah died, I saw the Lord, high and exalted, seated on a throne; and the train of his robe filled the temple.

Ezekiel 3:23
So I got up and went out to the plain. And the glory of the LORD was standing there, like the glory I had seen by the Kebar River, and I fell facedown.

Ezekiel 8:3
He stretched out what looked like a hand and took me by the hair of my head. The Spirit lifted me up between earth and heaven and in visions of God he took me to Jerusalem, to the entrance of the north gate of the inner court, where the idol that provokes to jealousy stood.

Ezekiel 10:15
Then the cherubim rose upward. These were the living creatures I had seen by the Kebar River.

Ezekiel 10:20
These were the living creatures I had seen beneath the God of Israel by the Kebar River, and I realized that they were cherubim.

Ezekiel 11:24
The Spirit lifted me up and brought me to the exiles in Babylonia in the vision given by the Spirit of God. Then the vision I had seen went up from me,

Ezekiel 40:2
In visions of God he took me to the land of Israel and set me on a very high mountain, on whose south side were some buildings that looked like a city.

Daniel 8:1
In the third year of King Belshazzar's reign, I, Daniel, had a vision, after the one that had already appeared to me.

Daniel 8:2
In my vision I saw myself in the citadel of Susa in the province of Elam; in the vision I was beside the Ulai Canal.
Treasury of Scripture

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God.

in the thirtieth.

Numbers 4:3 From thirty years old and upward even until fifty years old, all …

Luke 3:23 And Jesus himself began to be about thirty years of age, being (as …

as I.

Ecclesiastes 9:1,2 For all this I considered in my heart even to declare all this, that …

Jeremiah 24:5-7 Thus said the LORD, the God of Israel; Like these good figs, so will …

captives. Heb. captivity. by the river.

Ezekiel 1:3 The word of the LORD came expressly to Ezekiel the priest, the son …

Ezekiel 3:15,23 Then I came to them of the captivity at Telabib, that dwelled by …

Ezekiel 10:15,20,22 And the cherubim were lifted up. This is the living creature that …

Ezekiel 43:3 And it was according to the appearance of the vision which I saw, …

Chebar. Chebar, called now Khabour, is a river of Mesopotamia, which taking its rise in the Mysian mountains, falls into the Euphrates near Carchemish, or Circesioum, now Karkisia, about

Ezekiel 1:20 Wherever the spirit was to go, they went, thither was their spirit …

the heavens.

Matthew 3:16 And Jesus, when he was baptized, went up straightway out of the water: …

Luke 3:21 Now when all the people were baptized, it came to pass, that Jesus …

John 1:51 And he said to him, Truly, truly, I say to you, Hereafter you shall …

Acts 7:56 And said, Behold, I see the heavens opened, and the Son of man standing …

Acts 10:11 And saw heaven opened, and a certain vessel descending on him, as …

Revelation 4:1 After this I looked, and, behold, a door was opened in heaven…

Revelation 19:11 And I saw heaven opened, and behold a white horse; and he that sat …

I saw.

Ezekiel 8:3 And he put forth the form of an hand, and took me by a lock of my …

Ezekiel 11:24 Afterwards the spirit took me up, and brought me in a vision by the …

Genesis 15:1 After these things the word of the LORD came to Abram in a vision, …

Genesis 46:2 And God spoke to Israel in the visions of the night, and said, Jacob, …

Numbers 12:6 And he said, Hear now my words: If there be a prophet among you, …

Isaiah 1:1 The vision of Isaiah the son of Amoz, which he saw concerning Judah …

Daniel 8:1,2 In the third year of the reign of king Belshazzar a vision appeared …

Hosea 12:10 I have also spoken by the prophets, and I have multiplied visions, …

Joel 2:28 And it shall come to pass afterward, that I will pour out my spirit …

Matthew 17:9 And as they came down from the mountain, Jesus charged them, saying, …

Acts 9:10-12 And there was a certain disciple at Damascus, named Ananias; and …

Acts 10:3 He saw in a vision evidently about the ninth hour of the day an angel …

2 Corinthians 12:1 It is not expedient for me doubtless to glory. I will come to visions …

Jump to Previous
Captives Chebar Exiles Fifth Fourth Heavens Kebar Midst Month Open Opened Prisoners Removed River Thirtieth Visions
Jump to Next
Captives Chebar Exiles Fifth Fourth Heavens Kebar Midst Month Open Opened Prisoners Removed River Thirtieth Visions
Links
Ezekiel 1:1 NIV
Ezekiel 1:1 NLT
Ezekiel 1:1 ESV
Ezekiel 1:1 NASB
Ezekiel 1:1 KJV

Ezekiel 1:1 Bible Apps
Ezekiel 1:1 Bible Suite
Ezekiel 1:1 Biblia Paralela
Ezekiel 1:1 Chinese Bible
Ezekiel 1:1 French Bible
Ezekiel 1:1 German Bible

Alphabetical: about among and by came Chebar day exiles fifth fourth God heavens I In it Kebar month Now of on opened River saw the thirtieth visions was were while year

OT Prophets: Ezekiel 1:1 Now it happened in the thirtieth year (Ezek. Eze Ezk) Christian Bible Study Resources, Dictionary, Concordance and Search Tools

Bible Hub
Lamentations 5:22
Top of Page
Top of Page