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 2 Kings -15 Nebuchadnezzar, 599 B. The best portions of the people seem to have been among the first carried away ( Ezekiel ; Jeremiah 24:2-7 Jeremiah 24:8 Jeremiah 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.his concern over being vindicated by events: 2:5; ff.; ; ) and may adumbrate the Second Isaiah's argument from prophecy (Isa. First practiced by Jeremiah's biographer, the custom of dating is at its height in Ezekiel, and is followed by Haggai (1:1, 15; 2:1; 10; 20) and Zechariah (1:1; 7:1) – though Ezekiel's formula is unique.
Moreover, in Ezekiel 28:3, we read, “You are wiser than Daniel; there is no secret that is a match for you.” This is a clear reference to Daniel 1 and 2, where the prophet Daniel is able have wisdom in interpreting Nebuchadnezzar’s dreams, when all of the false prophets were unable to do this.EZEKIEL, a major prophet who is said to have begun prophesying in the fifth year of Jehoiachin's exile in Babylonia, seven years before the final fall of Jerusalem; his prophecies are recorded in the book that bears his name. The contents of the book may be subsumed under these two major rubrics, with further specification by subject and date. The era of the exile thus began in Nisan (April) 597, and its years, like Babylonian regnal years, ran from Nisan to Adar. 39:2; 52:6 f., 12), the 19th (Nisan–Adar) year of Nebuchadnezzar and the 11th (Tishri–Elul) year of Zedekiah. Rosh Ha-Shanah; LXX: first month (Nisan [April]); tradition, comparing Lev. Tradition thus makes the 25th year of exile a jubilee year; since 20 years before is called the 30th year (1:1, taking 1:2 as its gloss), tradition interprets it as counting to a jubilee that coincided with the discovery of the Torah in the reign of Zedekiah (see Targum and Kimḥi at 1:1).(cf. Marcus) a reference to the fact that chapters 1–24 are, on the whole, prophecies of Israel's doom, while chapters 25–48 are prophecies of consolation.The prophet Ezekiel saw beyond the tragedies of his era to a future time of renewal when the Lord would gather His people, give them “a new heart” and “a new spirit,” and help them live His laws (see Ezekiel , 24–28).Studying Ezekiel can strengthen students’ faith in the Lord’s power to transform individuals and nations.