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Ezekiel 11:1 [study!]

American Standard Version (ASV 1901) [2]
— Moreover the Spirit lifted me up, and brought me unto the east gate of Jehovah's house, which looketh eastward: and behold, at the door of the gate five and twenty men; and I saw in the midst of them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people.
King James Version (KJV 1769)
— Moreover the spirit lifted me up, and brought me unto the east gate of the LORD'S house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.
New American Standard Bible (NASB ©1995)
— Moreover, the Spirit lifted me up and brought me to the east gate of the LORD’S house which faced eastward. And behold, [there were] twenty-five men at the entrance of the gate, and among them I saw Jaazaniah son of Azzur and Pelatiah son of Benaiah, leaders of the people.
Webster's Revision of the KJB (WEB 1833)
— Moreover the spirit lifted me up, and brought me to the east-gate of the LORD'S house, which looketh eastward: and behold, at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.
Darby's Translation (DBY 1890)
— And the Spirit lifted me up, and brought me unto the east gate of Jehovah's house, which looketh eastward; and behold, at the door of the gate were five and twenty men; and I saw in the midst of them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people.
Rotherham's Emphasized Bible (EBR 1902)
— And the Spirit lifted me up, and brought me into the east gate of the house of Yahweh, which looketh eastward, and lo! in the opening of the gate, twenty-five men,—and I saw, in their midst, Jaazaniah son of Azzur and Pelatiah son of Benaiah, princes of the people.
Young's Literal Translation (YLT 1898)
— And lift me up doth a spirit, and it bringeth me in unto the east gate of the house of Jehovah, that is facing the east, and lo, at the opening of the gate twenty and five men, and I see in their midst Jaazaniah son of Azzur, and Pelatiah son of Benaiah, heads of the people.
Douay-Rheims Challoner Revision (DR 1750)
— And the spirit lifted me up, and brought me into the east gate of the house of the Lord, which looketh towards the rising of the sun: and behold in the entry of the gate five and twenty men: and I saw in the midst of them Jezonias the son of Azur, and Pheltias the son of Banaias, princes of the people.
Original King James Bible (AV 1611) [2]
— Moreouer the Spirit lift me vp, and brought me vnto the East gate of the LORDS house, which looketh Eastward: and behold at the doore of the gate fiue and twenty men; among whom I saw Iaazaniah the sonne of Azur, and Pelatiah the sonne of Benaiah, Princes of the people.
Brenton Greek Septuagint (LXX, Restored Names)
— Moreover the Spirit took me up, and brought me to the front gate of the house of the Lord, that looks eastward: and behold at the entrance of the gate were about five and twenty men; and I saw in the midst of them Jeconiah{gr.Jechonias} the son of Ezer, and Phaltias the son of Benaiah{gr.Banaeas}, the leaders of the people.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Moreover the spirit lifted me up, and brought me unto the east gate of Yahweh's house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Yaazanyah the son of Azzur, and Pelatyah the son of Benayah, princes of the people.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Moreover the spirit 7307
{7307} Prime
רוּחַ
ruwach
{roo'-akh}
From H7306; wind; by resemblance breath, that is, a sensible (or even violent) exhalation; figuratively life, anger, unsubstantiality; by extension a region of the sky; by resemblance spirit, but only of a rational being (including its expression and functions).
lifted me up, 5375
{5375} Prime
נָשָׂא
nasa'
{naw-saw'}
A primitive root; to lift, in a great variety of applications, literally and figuratively, absolutely and relatively.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
x853
(0853) Complement
אֵת
'eth
{ayth}
Apparently contracted from H0226 in the demonstrative sense of entity; properly self (but generally used to point out more definitely the object of a verb or preposition, even or namely).
and brought 935
{0935} Prime
בּוֹא
bow'
{bo}
A primitive root; to go or come (in a wide variety of applications).
z8686
<8686> Grammar
Stem - Hiphil (See H8818)
Mood - Imperfect (See H8811)
Count - 4046
me unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
the east 6931
{6931} Prime
קַדְמוֹנִי
qadmowniy
{kad-mo-nee'}
From H6930; (of time) anterior or (of place) oriental.
gate 8179
{8179} Prime
שַׁעַר
sha`ar
{shah'-ar}
From H8176 in its original sense; an opening, that is, door or gate.
of Yhw's יָהוֶה 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
house, 1004
{1004} Prime
בַּיִת
bayith
{bah'-yith}
Probably from H1129 abbreviated; a house (in the greatest variation of applications, especially family, etc.).
which looketh 6437
{6437} Prime
פָּנָה
panah
{paw-naw'}
A primitive root; to turn; by implication to face, that is, appear, look, etc.
z8802
<8802> Grammar
Stem - Qal (See H8851)
Mood - Participle Active (See H8814)
Count - 5386
eastward: 6921
{6921} Prime
קָדִים
qadiym
{kaw-deem'}
From H6923; the fore or front part; hence (by orientation) the East (often adverbially eastward, for brevity the East wind).
and behold x2009
(2009) Complement
הִנֵּה
hinneh
{hin-nay'}
Prolonged for H2005; lo!.
at the door 6607
{6607} Prime
פֶּתַח
pethach
{peh'-thakh}
From H6605; an opening (literally), that is, door (gate) or entrance way.
of the gate 8179
{8179} Prime
שַׁעַר
sha`ar
{shah'-ar}
From H8176 in its original sense; an opening, that is, door or gate.
five 2568
{2568} Prime
חָמֵשׁ
chamesh
{khaw-maysh'}
A primitive numeral; five.
and twenty 6242
{6242} Prime
עֶשְׂרִים
`esriym
{es-reem'}
From H6235; twenty; also (ordinal) twentieth.
men; 376
{0376} Prime
אִישׁ
'iysh
{eesh}
Contracted for H0582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation.).
among 8432
{8432} Prime
תָּוֶךְ
tavek
{taw'-vek}
From an unused root meaning to sever; a bisection, that is, (by implication) the centre.
whom I saw 7200
{7200} Prime
רָאָה
ra'ah
{raw-aw'}
A primitive root; to see, literally or figuratively (in numerous applications, direct and implied, transitively, intransitively and causatively).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
x853
(0853) Complement
אֵת
'eth
{ayth}
Apparently contracted from H0226 in the demonstrative sense of entity; properly self (but generally used to point out more definitely the object of a verb or preposition, even or namely).
Yazany יַאֲזַניָה 2970
{2970} Prime
יַאֲזַנְיָה
Ya'azanyah
{yah-az-an-yaw'}
From H0238 and H3050; heard of Jah; Jaazanjah, the name of four Israelites.
the son 1121
{1121} Prime
בֵּן
ben
{bane}
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
of `Azzr עַזּוּר, 5809
{5809} Prime
עַזּוּר
`Azzuwr
{az-zoor'}
From H5826; helpful; Azzur, the name of three Israelites.
and Pla+y פְּלַטיָה 6410
{6410} Prime
פְּלַטְיָה
P@latyah
{pel-at-yaw'}
From H6403 and H3050; Jah has delivered; Pelatjah, the name of four Israelites.
the son 1121
{1121} Prime
בֵּן
ben
{bane}
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
of Bny בְּנָיָה, 1141
{1141} Prime
בְּנָיָה
B@nayah
{ben-aw-yaw'}
From H1129 and H3050; Jah has built; Benajah, the name of twelve Israelites.
princes 8269
{8269} Prime
שַׂר
sar
{sar}
From H8323; a head person (of any rank or class).
of the people. 5971
{5971} Prime
עַם
`am
{am}
From H6004; a people (as a congregated unit); specifically a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively a flock.
Jamieson-Fausset-Brown Commentary

Ezekiel 11:1

_ _ Ezekiel 11:1-25. Prophecy of the destruction of the corrupt “princes of the people;” Pelatiah dies; Promise of grace to the believing remnant; Departure of the glory of God from the city; Ezekiel’s return to the captives.

_ _ east gate — to which the glory of God had moved itself (Ezekiel 10:19), the chief entrance of the sanctuary; the portico or porch of Solomon. The Spirit moves the prophet thither, to witness, in the presence of the divine glory, a new scene of destruction.

_ _ five and twenty men — The same as the twenty-five (that is, twenty-four heads of courses, and the high priest) sun-worshippers seen in Ezekiel 8:16. The leading priests were usually called “princes of the sanctuary” (Isaiah 43:28) and “chiefs of the priests” (2 Chronicles 36:14); but here two of them are called “princes of the people,” with irony, as using their priestly influence to be ringleaders of the people in sin (Ezekiel 11:2). Already the wrath of God had visited the people represented by the elders (Ezekiel 9:6); also the glory of the Lord had left its place in the holy of holies, and, like the cherubim and flaming sword in Eden, had occupied the gate into the deserted sanctuary. The judgment on the representatives of the priesthood naturally follows here, just as the sin of the priests had followed in the description (Ezekiel 8:12, Ezekiel 8:16) after the sin of the elders.

_ _ Jaazaniah — signifying “God hears.”

_ _ son of Azur — different from Jaazaniah the son of Shaphan (Ezekiel 8:11). Azur means “help.” He and Pelatiah (“God delivers”), son of Benaiah (“God builds”), are singled out as Jaazaniah, son of Shaphan, in the case of the seventy elders (Ezekiel 8:11, Ezekiel 8:12), because their names ought to have reminded them that “God” would have “heard” had they sought His “help” to “deliver” and “build” them up. But, neglecting this, they incurred the heavier judgment by the very relation in which they stood to God [Fairbairn].

Matthew Henry's Commentary

Ezekiel 11:1-13

_ _ We have here,

_ _ I. The great security of the prince's of Jerusalem, notwithstanding the judgements of God that were upon them, The prophet was brought, in vision, to the gate of the temple where these princes sat in council upon the present arduous affairs of the city: The Spirit lifted me up, and brought me to the east gate of the Lord's house, and behold twenty-five men were there. See how obsequious the prophet was to the Spirit's orders and how observant of all the discoveries that were made to him. It should seem, these twenty-five men were not the same with those twenty-five whom we saw at the door of the temple, worshipping towards the east (Ezekiel 8:16); those seen to have been priests or Levites, for they were between the porch and the altar, but these were princes sitting in the gate of the Lord's house, to try causes (Jeremiah 26:10), and they are here charged, not with corruptions in worship, but with mal-administration in the government; two of them are named, because they were the most active leading men, and perhaps because the prophet knew them, though he had been some years absent — Pelatiah and Jaazaniah, not that mentioned Ezekiel 8:11, for he was the son of Shaphan, this is the son of Azur. Some tell us that Jerusalem was divided into twenty-four wards, and that these were the governors or aldermen of those wards, with their mayor or president. Now observe, 1. The general character which God gives of these men to the prophet (Ezekiel 11:2): “These are the men that devise mischief; under pretence of concerting measures for the public safety they harden people in their sins, and take off their fear of God's judgements which they are threatened with by the prophets; they gave wicked counsel in this city, counselling them to restrain and silence the prophets, to rebel against the king of Babylon, and to resolve upon holding the city out to the last extremity.” Note, It is bad with a people when the things that belong to their peace are hidden from the eyes of those who are entrusted with their counsels. And, when mischief is done, God knows at whose door to lay it, and, in the day of discovery and recompence, will be sure to lay it at the right door, and will say, These are the men that devised it, though they are great men, and pass for wise men, and must not now be contradicted or controlled. 2. The particular charge exhibited against them in proof of this character. They are indicted for words spoken at their council-board, which he that stands in the congregation of the mighty would take cognizance of (Ezekiel 11:3); they said to this effect, “It is not near; the destruction of our city, that has been so often threatened by the prophets, is not near, not so near as they talk of.” They are conscious to themselves of such an enmity to reformation that they cannot but conclude it will come at last; but they have such an opinion of God's patience (though they have long abused it) that they are willing to hope it will not come this great while. Note, Where Satan cannot persuade men to look upon the judgement to come as a thing doubtful and uncertain, yet he gains his point by persuading them to look upon it as a thing at a distance, so that it loses its force: if it be sure, yet it is not near; whereas, in truth, the Judge stands before the door. Now, if the destruction is not near, they conclude, Let us build houses; let us count upon a continuance, for this city is the caldron and we are the flesh. This seems to be a proverbial expression, signifying no more than this, “We are as safe in this city as flesh in a boiling pot; the walls of the city shall be to us as walls of brass, and shall receive no more damage from the besiegers about it than the cauldron does from the fire under it. Those that think to force us out of our city into captivity shall find it to be as much at their peril as it would be to take the flesh out of a boiling pot with their hands.” This appears to be the meaning of it, by the answer God gives to it (Ezekiel 11:9): “I will bring you out of the midst of the city, where you think yourselves safe, and then it will appear (Ezekiel 11:11) that this is not your caldron, neither are you the flesh.” Perhaps it has a particular reference to the flesh of the peace-offerings, which it was so great an offence for the priests themselves to take out of the caldron while it was in seething (as we find 1 Samuel 2:13, 1 Samuel 2:14), and then it intimates that they were the more secure because Jerusalem was the holy city, and they thought themselves a holy people in it, not to be meddled with. Some think this was a banter upon Jeremiah, who in one of his first visions saw Jerusalem represented by a seething pot, Jeremiah 1:13. “Now,” say they, in a way of jest and ridicule, “if it be a seething pot, we are as the flesh in it, and who dares meddle with us?” Thus they continued mocking the messengers of the Lord, even while they suffered for so doing; but be you not mockers, lest your bands be made strong. Those hearts are indeed which are made more secure by those words of God which were designed for warning to them.

_ _ II. The method taken to awaken them out of their security. One would think that the providences of God which related to them were enough to startle them; but, to help them to understand and improve those, the word of God is sent to them to give them warning (Ezekiel 11:4): Therefore prophesy against them, and try to undeceive them; prophesy, O son of man! upon these dead and dry bones. Note, The greatest kindness ministers can do to secure sinners is to preach against them, and to show them their misery and danger, though they are ever so unwilling to see them. We then act most for them when we appear most against them. But the prophet, being at a loss what to say to men that were hardened in sin, and that bade defiance to the judgments of God, the Spirit of the Lord fell upon him, to make him full of power and courage, and said unto him, Speak. Note, When sinners are flattering themselves into their own ruin it is time to speak, and to tell them that they shall have no peace if they go on. Ministers are sometimes so bashful and timorous, and so much at a loss, that they must be put on to speak, and to speak boldly. But he that commands the prophet to speak gives him instructions what to say; and he must address himself to them as the house of Israel (Ezekiel 11:5), for not the princes only, but all the people, were concerned to know the truth of their cause, to know the worst of it. They are the house of Israel, and therefore the God of Israel is concerned, in kindness to them, to give them warning; and they are concerned in duty to him to take the warning. And what is it that the must say to them in God's name? 1. Let them know that the God of heaven takes notice of the vain confidences with which they support themselves (Ezekiel 11:5): “I know the things which come into your minds every one of them, what secret reasons you have for these resolutions, and what you aim at in putting so good a face upon a matter you know to be bad.” Note, God perfectly knows not only the things that come out of our mouths, but the things that come into our minds, not only all we say, but all we think; even those thoughts that are most suddenly darted into our minds, and that as suddenly slip out of them again, so that we ourselves are scarcely aware of them, yet God knows them. He knows us better than we know ourselves; he understands our thoughts afar off. The consideration of this should oblige us to keep our hearts with all diligence, that no vain thoughts come into them or lodge within them. 2. Let them know that those who advised the people to stand it out should be accounted before God the murderers of all who had fallen, or should yet fall, in Jerusalem, by the sword of the Chaldeans; and those slain were the only ones that should remain in the city, as the flesh in the caldron.You have multiplied your slain in the city, not only those whom you have by the sword of justice unjustly put to death under colour of law, but those whom you have by your wilfulness and pride unwisely exposed to the sword of war, though you were told by the prophets that you should certainly go by the worst. Thus you, with your stubborn humour, have filled the streets of Jerusalem with the slain,Ezekiel 11:6. Note, Those who are either unrighteous or imprudent in beginning or carrying on a war bring upon themselves a great deal of the guilt of blood; and those who are slain in the battles or sieges which they, by such a reasonable peace as the war aimed at, might have prevented, will be called their slain. Now these slain are the only flesh that shall be left in this caldron, Ezekiel 11:7. There shall none remain to keep possession of the city but those that are buried in it. There shall be no inhabitants of Jerusalem but the inhabitants of the graves there, no freemen of the city but the free among the dead. 3. Let them know that, how impregnable soever they thought their city to be, they should be forced out of it, either driven to flight or dragged into captivity: I will bring you forth out of the midst of it, whether you will or no, Ezekiel 11:7, Ezekiel 11:9. They had provoked God to forsake the city, and thought they should do well enough by their own policy and strength when he was gone; but God will make them know that there is no peace to those that have left their God. If they have by their sins driven God from his house, he will soon by his judgments drive them from theirs; and it will be found that those are least safe that are most secure: “This city shall not be your caldron, neither shall you be the flesh; you shall not soak away in it as you promise yourselves, and die in your nest; you think yourself safe in the midst thereof, but you shall not be long there.” 4. Let them know that when God has got them out of the midst of Jerusalem he will pursue them with his judgments wherever he finds them, the judgments which they thought to shelter themselves from by keeping close in Jerusalem. They feared the sword if they should go out to the Chaldeans, and therefore would abide in their caldron, but, says God, I will bring a sword upon you (Ezekiel 11:8) and you shall fall by the sword, Ezekiel 11:10. Note, The fear of the wicked shall come upon him. And there is no fence against the judgments of God when they come with commission, no, not in walls of brass. They were afraid of trusting to the mercy of strangers. “But,” says God, “I will deliver you into the hands of strangers, whose resentments you shall feel, since you were not willing to lie at their mercy.” See Jeremiah 38:17, Jeremiah 38:18. They thought to escape the judgments of God, but God says that he will execute judgments upon them; and whereas they resolved, if they must be judged, that it should be in Jerusalem, God tells them (Ezekiel 11:10 and again Ezekiel 11:11) that he will judge them in the borders of Israel, which was fulfilled when Nebuchadnezzar slew all the nobles of Judah at Riblah in the land of Hamath, on the utmost border of the land of Canaan. Note, Those who have taken ever so deep root in the place where they live cannot be sure that in that place they shall die. 5. Let them know that all this is the due punishment of their sin, and the revelation of the righteous judgment of God against them: You shall know that I am the Lord, Ezekiel 11:10 and again Ezekiel 11:12. Those shall be made to know by the sword of the Lord who would not be taught by his word what a hatred he has to sin, and what a fearful thing it is for impenitent sinners to fall into his hands. I will execute judgments, and then you shall know that I am the Lord, for the Lord is known by the judgments which he executes upon those that have not walked in his statutes. Hereby it is known that he made the law, because he punishes the breach of it. I will execute judgments among you (says God) because you have not executed my judgments, Ezekiel 11:12. Note, The executing of the judgments of God's mouth by us, in a uniform steady course of obedience to his law, is the only way to prevent the executing of the judgments of his hand upon us in our ruin and confusion. One way or other. God's judgments will be executed; the law will take place either in its precept or in its penalty. If we do not give honour to God by executing his judgments as he has commanded, he will get him honour upon us by executing his judgments as he has threatened; and thus we shall know that he is the Lord, the sovereign Lord of all, that will not be mocked. And observe, When they cast off God's statutes, and walked not in them, they did after the manners of the heathen that were round about them, and introduced into their worship all their impure, ridiculous, and barbarous usages. When men leave the settled rule of divine institutions, they wander endlessly. Justly therefore was this made the reason why they should keep God's ordinances, that they might not commit the abominable customs of the heathen, Leviticus 18:30.

_ _ III. This awakening word is here immediately followed by an awakening providence, Ezekiel 11:13. Here we may observe, 1. With what power Ezekiel prophesied, or, rather, what a divine power went along with it: It came to pass, when I prophesied, that Pelatiah the son of Benaiah died; he was mentioned (Ezekiel 11:1) as a principal man among the twenty-five princes that made all the mischief in Jerusalem. It should seem, this was done in vision now, as the slaying of the ancient men (Ezekiel 9:6) upon occasion of which Ezekiel prayed (Ezekiel 11:8) as he did here; but it was an assurance that when this prophecy should be published it should be done in fact. The death of Pelatiah was an earnest of the complete accomplishment of this prophecy. Note, God is pleased often-times to single out some sinners, and to make them monuments of his justice, for warning to others of what is coming; and some that thought themselves very safe and snatched away suddenly, and drop down dead in an instant, as Ananias and Sapphira at Peter's feet when he prophesied. 2. With what pity Ezekiel prayed. Thought the sudden death of Pelatiah was a confirmation of Ezekiel's prophecy, and really an honour to him, yet he was in deep concern about it, and laid it to heart as if he had been his relation or friend: He fell on his face and cried with a loud voice, as one in earnest, “Ah! Lord God, wilt thou make a full end of the remnant of Israel? Many are swept away by the judgments we have been under; and shall the remnant which have escaped the sword die thus by the immediate hand of heaven? Then thou wilt indeed make a full end.” Perhaps it was Ezekiel's infirmity to bewail the death of this wicked prince thus, as it was Samuel's to mourn so long for Saul; but thus he showed how far he was from desiring the woeful day he foretold. David lamented the sickness of those that hated and persecuted him. And we ought to be much affected with the sudden death of others, yea, though they are wicked.

John Wesley's Explanatory Notes

Ezekiel 11:1

Jaazaniah — Not him that is mentioned Ezekiel 8:11. Pelatiah — Named here for that dreadful sudden death, whereby he became a warning to others.

Geneva Bible Translation Notes

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Cross-Reference Topical ResearchStrong's Concordance
the spirit:

Ezekiel 11:24 Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me.
Ezekiel 3:12 Then the spirit took me up, and I heard behind me a voice of a great rushing, [saying], Blessed [be] the glory of the LORD from his place.
Ezekiel 3:14 So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the LORD was strong upon me.
Ezekiel 8:3 And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where [was] the seat of the image of jealousy, which provoketh to jealousy.
Ezekiel 37:1 The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which [was] full of bones,
Ezekiel 40:1-2 In the five and twentieth year of our captivity, in the beginning of the year, in the tenth [day] of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the LORD was upon me, and brought me thither. ... In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, by which [was] as the frame of a city on the south.
Ezekiel 41:1 Afterward he brought me to the temple, and measured the posts, six cubits broad on the one side, and six cubits broad on the other side, [which was] the breadth of the tabernacle.
1 Kings 18:12 And it shall come to pass, [as soon as] I am gone from thee, that the Spirit of the LORD shall carry thee whither I know not; and [so] when I come and tell Ahab, and he cannot find thee, he shall slay me: but I thy servant fear the LORD from my youth.
2 Kings 2:16 And they said unto him, Behold now, there be with thy servants fifty strong men; let them go, we pray thee, and seek thy master: lest peradventure the Spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley. And he said, Ye shall not send.
Acts 8:39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.
2 Corinthians 12:1-4 It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. ... How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.
Revelation 1:10 I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,

the east:

Ezekiel 10:19 And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also [were] beside them, and [every one] stood at the door of the east gate of the LORD'S house; and the glory of the God of Israel [was] over them above.
Ezekiel 43:4 And the glory of the LORD came into the house by the way of the gate whose prospect [is] toward the east.

behold:

Ezekiel 8:16 And he brought me into the inner court of the LORD'S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, [were] about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east.

Jaazaniah:

2 Kings 25:23 And when all the captains of the armies, they and their men, heard that the king of Babylon had made Gedaliah governor, there came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Johanan the son of Careah, and Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of a Maachathite, they and their men.

Pelatiah:

Ezekiel 11:13 And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord GOD! wilt thou make a full end of the remnant of Israel?
Ezekiel 22:27 Her princes in the midst thereof [are] like wolves ravening the prey, to shed blood, [and] to destroy souls, to get dishonest gain.
Isaiah 1:10 Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.
Isaiah 1:23 Thy princes [are] rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.
Hosea 5:10 The princes of Judah were like them that remove the bound: [therefore] I will pour out my wrath upon them like water.
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1K 18:12. 2K 2:16; 25:23. Is 1:10, 23. Ezk 3:12, 14; 8:3, 16; 10:19; 11:13, 24; 22:27; 37:1; 40:1; 41:1; 43:4. Ho 5:10. Ac 8:39. 2Co 12:1. Rv 1:10.

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