Exegetical and Hermeneutical Commentary of Ezekiel 3:15
Then I came to them of the captivity at Tel-abib, that dwelt by the river of Chebar, and I sat where they sat, and remained there astonished among them seven days.
15. The name Tel-abib means possibly, Hill of corn-ears, or shortly, Cornhill; but see against this Frd. Del. Heb. Lang. p. 16. Names compounded with the word Tel, hill, are very common. The place is not otherwise known.
and I sat where they sat ] This is the Heb. marg. (ri); the text is as R.V., “and to where they dwelt.” The passage is almost certainly corrupt. Most probably the words: “that dwelt by the river Chebar, and” should be omitted: then I came to them of the captivity to Tel-abib where they dwelt; and I sat there astonied among them seven days.
astonished among them ] R. V. astonied, i.e. dumb and motionless. Ezr 9:3-4, “And when I heard this word I rent my garment and my mantle, and sat down astonied,” Dan 9:27; Dan 11:31. There was enough in the prophet’s circumstances to produce a conflict of feelings in his mind the sin of Israel, who were yet his own people; the task before which he stood, and his close and awful communications with heaven. The simple feeling of bitterness and indignation which filled his mind when he newly left the presence of God became broken into a tumult of feelings when he saw the face of men. Zeal for God becomes tempered and humanized in actual service. Ezekiel felt himself a prophet a moment ago, now he feels himself a watchman ( Eze 3:17 seq.). Comp. the pathetic story of Samuel and Saul, 1Sa 15:25-31.
seven days ] Job’s friends “sat down with him upon the ground seven days and seven nights; and none spake a word unto him; for they saw that the affliction was very great.” The week was the first large division of time, and the long period of motionless silence expresses the strength of the prophet’s emotions. Ezra sat in stupor only until the evening.
Fuente: The Cambridge Bible for Schools and Colleges
Tel-abib – , on the river Chebar was the chief seat of the Jewish exiles in Babylonia. The name Tel-abib (mount of ears of corn) was probably given on account of its fertility.
I sat where they sat – Rather, And I saw them sitting there and I sat there.
Astonished – Rather, silent, with fixed and determined silence (compare Ezr 9:3-4). To be silent was characteristic of mourners Lam 3:28; to sit their proper attitude Isa 3:26; Lam 1:1; seven days the set time of mourning Job 2:13.
Fuente: Albert Barnes’ Notes on the Bible
See Eze 3:11.
Tel-abib; the name of a place in that part of Mesopotamia, which was shut up within Chebar westward, and Saocora eastward. This was divided into superior, called Gozan, and inferior, called here Tel-abib, a low country, and unprofitable, because spoiled by waters, and secure to keep captives in, and so it afforded matter of labour and toil to the captive Jews, and was as a prison to them lest they should escape, and in both pleased the Babylonians.
By the river; on or near to that part of the river Chebar which runs westward of this Tel-abib. Here then is no more contradiction than is in this, if I should name a place between two rivers, and say the place is near one of those rivers.
I sat where they sat; sat sad and astonished, where I found and saw them sitting astonished; for sitting sometimes is a posture of mourning and sadness, as in Lam 1:1, and Jobs friends, and Psa 137:1.
Remained there astonished; either at the sight of that woeful change of the Jews from freedom and honour to servitude and shame; or astonished at foresight of that which the roll contained, or at the Jews impenitence and unreformed manner of living under all these afflictions.
Seven days; mourning no doubt all that while, and waiting till the Spirit of prophecy should open his mouth, and till he might know persons, their inclinations, vices, and temper in them, and till he might speak somewhat of personal knowledge against their wickednesses.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. Tel-AbibTel meansan “elevation.” It is identified by MICHAELISwith Thallaba on the Chabor. Perhaps the name expressed theJews’ hopes of restoration, or else the fertility of the region. Abibmeans the green ears of corn which appeared in the monthNisan, the pledge of the harvest.
I sat, c.This is theHebrew Margin reading. The text is rather, “Ibeheld them sitting there” [GESENIUS]or, “And those that were settled there,” namely, the oldersettlers, as distinguished from the more recent ones alluded to inthe previous clause. The ten tribes had been long since settled onthe Chabor or Habor (2Ki 17:6)[HAVERNICK].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then I came to them of the captivity at Telabib,…. For it seems the captive Jews were disposed of at different places, and there were some at this place; for this was the name of a place, as Jarchi and Kimchi observe; as were Telmelah, and Telharsa, Ezr 2:59; it signifies “a heap of new fruit”, and so the Vulgate Latin version renders it: not that there were such at this time here; and the captives were beating out the ripe ears of corn, as “abib” signifies; whence the month Abib has its name, and which was the first month with the Jews; whereas it was in the fourth month when Ezekiel was here, and there could no ears of new corn, Eze 1:1; according to Junius, this Telabib was a tract in Mesopotamia, reaching from Mount Masius to the river Euphrates, and lay between two rivers, Chebar and Saocoras; and he thinks the captive Jews were placed here, partly that they might be secured safe from getting away, or returning from their captivity; and partly that they might secure and defend the place from enemies, it being through inundations uninhabited, and so exposed unto them:
that dwelt by the river of Chebar; [See comments on Eze 1:1];
and I sat where they sat; there is a double reading here; the “Cetib” or writing is , which Junius takes to be the name of a river the prophet calls Haesher, the same with Saocoras, connecting it with the preceding clause, “that dwelt by the river of Chebar and Haesher”; the “Keri” or marginal reading is , “and I sat” or “dwelt”; but both signify the same thing, Since is from , which in Chaldee signifies to dwell s; and the “Keri” is confirmed by the Targum, which we follow. The sense is, that he placed himself among the captives,
and remained there astonished among them seven days: at the change of place and company; at the sad condition his people were in; and, above all, at the dreadful things he had to deliver to them. The Targum renders it, “silent”; through grief and trouble. So many days Job’s friends kept silence, when they came to visit him, and saw his distress, Job 2:13. Or he might be waiting all this time for orders and instructions to prophesy; or to prepare the people to attend with more reverence and earnestness, to hear what he had to say when he should break silence. The Septuagint render it the reverse, “conversing in the midst of them”.
s Vid. Hillerum de Arcano Kethib & Keri, l. 2. p. 329.
Fuente: John Gill’s Exposition of the Entire Bible
Now he says, that he had returned to his own people, not that he had ever removed from them, but had been drawn by the vision from the intercourse with men. For God revealed himself to him on the bank of the river Chebar, but he was solitary: and that this was done by vision, is by no means doubtful, since he was always among his own people. How then does he say, that he is now returned? Why, because the vision had vanished, and so he was entirely occupied with the other captives. What some affirm with subtlety, that he was like a monk, is frivolous: for they say, that he abhorred the wickedness of the people, and, that he might not contract any stain of impurity, had sought solitude: but this is not probable. Without doubt., the Prophet means that he returned to his former mode of life from the time when he heard God speaking and saw the vision. He then says — I sat seven days in some way absorbed in either admiration or sorrow, for שמם, shemew, signifies “to be desolate,” “to be astonished,” “to wonder.” But as to the Prophet sitting quiet and silent for seven days, there is little doubt but that in this way God prepared him for beginning to speak afterwards to the greater surprise of the whole people. Nor ought it to seem absurd that he was dumb although sent by God:: for this did not occur through any negligence or delay which can be accounted a fault, but the office of teaching had been so imposed that he was not yet instructed by any fixed commands; as if any one were chosen ambassador either by a king or a senate, and were afterwards furnished with his instructions, so the Prophet was called to the prophetic office., but knew not yet what he was to say. He had indeed eaten the roll, but God had not yet suggested whence he ought to begin, nor how he ought to temper his doctrine. Hence Ezekiel had not yet been drawn forth: therefore he says, that he sat with either great stupor or great desolation, as they say. For his very appearance would rouse the attention of men, that they should enquire the meaning of this unusual sorrow. Whatever it was, we see that this silence was a preparation for the discharge of his duty with greater fruit and efficacy, since his speech ought afterwards to be received with greater reverence when he had been silent for seven days
Then he says, I came to the exiles who sat in Thelabib I willingly accord with the opinion of those who take this for the name of a place, and ancient interpreters even have left these two words. Their Septuagint version has μετέωρον , as if it meant “lofty.” תלל, thelel, signifies to elevate, but it ought to be תלול, thelol, if the Prophet meant that he was exalted, but this is not suitable, since he rather asserts that he was like the rest of mankind after the vision was withdrawn. Some render it “skillful,” but I am not aware of their reason: but as I have already said, their opinion is probable, who suppose it the proper name of a place. Jerome translates, “a heap of fruit,” and not badly; for this was probably the origin of the place’s name, as cities and villages and mountains often receive their name from their situation and other circumstances; so also this place was called Thelabib. For תל, thel, signifies “a heap,” and אביב, abib, means a “stalk,” or “straw of corn,” and it may, therefore, be that the place was called Thelabib on account of its fertility, since the harvest there is very plentiful. But this is of no great moment. What we have mentioned must be especially remembered, that the Prophet was beheld in that sad and sorrowful countenance, and was silent for seven days
Fuente: Calvin’s Complete Commentary
(15) I came to them of the captivity at Telabib.Ezekiel now leaves the place where he had been, and comes to Tel-abib, which is described as still by the same river of Chebar, and which signifies the mound of ears (of grain), and was probably a place of especial fruitfulness, but which cannot be further identified. It appears to have been the central place of the captivity.
I sat where they sat is an expression of so much difficulty in the Hebrew, that it has given rise to various readings in the manuscripts, and to a marginal correction which has been followed by the English. Probably the vowel-pointing of the first word should be changed, and it will then read, and I saw where they sat.
Remained there astonished among them seven days.Comp. Dan. 4:19; Ezr. 9:3-4. The word implies a fixed and determined silence. To be silent was the characteristic of mourners (Lam. 3:28); to sit, their proper attitude (Isa. 3:26; Lam. 1:1); seven days, the set time of mourning (Job. 2:13). By this act the prophet shows his deep sympathy with his people in their affliction. This week of silent meditation among those to whom he was commissioned to speak corresponds, as already said, to the week of the consecration of his fathers to their priestly office (Leviticus 8). Such a season of retirement and thought has been given to other great religious leadersto Moses, in his forty years of exile; to Elijah, in his forty days in Mount Horeb (1Ki. 19:4-8); to St. Paul, in his journey to Arabia (Gal. 1:17); and to our Lord Himself, when He went into the wilderness after His baptism.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. Tel-abib This was the name of the village where most of the Hebrew community seems to have resided, on the river Chebar. (Compare Eze 1:3.) The meaning of the term is given differently by different scholars; for example, Kuenen, following the Vulgate, “Cornear Hill;” Fred. Delitzsch, “Forest Hill;” more recently, “Mound of the Storm” (Pinches), or, “Hill of the Deluge” (Haupt). All over Mesopotamia are ancient mounds, or “tells.” This word may indicate that the Israelites resided on or near the ruins of an ancient city (Abib).
I sat where they sat Literally, to where they lived. Toy translates the latter half of the verse, “and sat there among them seven days dismayed.”
Astonished seven days Kautzsch, “staring;” that is, dumb and motionless. This does not seem to have been a silence commanded of God, such as occurred later (Eze 3:26). God had again and again commanded Ezekiel to “speak” (Eze 2:4; Eze 2:7; Eze 3:4; Eze 3:11); but through bitterness of spirit the prophet remained silent. The vision was over, and he found himself, as if carried by the wind, before the very people whom Jehovah had commanded him to rebuke. But they were his neighbors and countrymen, and companions in affliction, and for seven days the prophet remained silent. Perhaps he was physically overcome by the vision, perhaps humility and lack of self-confidence may partially explain this conduct, but more probably it was a deep repugnance to the task assigned him. He only remained on the spot because the hand of the Lord “was heavy upon him” (Eze 3:14). His body was controlled by that Hand as if he, too, were a “wheel” or a “living creature;” yet his tongue was free, and his rebellious spirit refused to utter the awful message which he had seen written in the roll (Eze 2:9; Job 2:13).
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Then I came to those of the captivity at Tel-Abib, who dwelt by the River Chebar, and to where they dwelt. And I sat there overwhelmed among them seven days.’
At some point the Spirit released him, and he then made his way back to the settlement of his fellow-captives. And for seven days he sat there ‘overwhelmed’. The word means ‘appalled, desolated’ and the causative conjugation signifies that it was the effect of what he had experienced. It took him ‘seven days’ to recover, longer than just a few days.
(‘Seven days’ generally signifies a longer period than the shorter ‘three days’, two stereotyped expressions. ‘Three days’ would mean anything from one and a half days to six days, ‘seven days’ would indicate a little longer period. Compare the use in Genesis for ‘three day’ and ‘seven day’ journeys).
It is perhaps significant that seven days was required for the consecration of a priest (Lev 8:33). It could be that he saw this as his period of consecration to his mission.
Fuente: Commentary Series on the Bible by Peter Pett
Eze 3:15. Tel-abib Tel-abib is generally supposed to be a town in Mesopotamia near the river Chebar. The remainder of the verse is to be understood in the same manner as Job 2:13.
Fuente: Commentary on the Holy Bible by Thomas Coke
I cannot but admire the silence, both of the Prophet and of the people, during the seven days waiting upon the Lord. When we come to enter into the retirings of the Lord, surely a silent, humble, solemn waiting until the Holy Ghost gives a door of utterance, seems to be but the necessary conduct of poor polluted sinners, coming into the presence of an Holy God. How blessedly the Prophet gives this charge to the people. Isa 41:1 . And what servant, what minister of the Lord, that reads the Lord’s commands here given to the Prophet, but must feel concerned in all the exercises of his ministry!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Eze 3:15 Then I came to them of the captivity at Telabib, that dwelt by the river of Chebar, and I sat where they sat, and remained there astonished among them seven days.
Ver. 15. Then I came to them of the captivity of Telabib. ] Which was the name of some chief place or plantation of the Jews in captivity, saith Diodat. It was in the middle part of Mesopotamia, saith Junius, between two rivers, Chebar and Saocorah.
I sat where they sat.
Seven days.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Chebar. Not the Chebar of Eze 1:3. That was where he dwelt. This was the Chebar whither he was sent. See note on Eze 1:3; the modern Khabour, a tributary of the Euphrates, forty-five miles from Babylon.
sat = dwelt; as in the preceding clause.
Fuente: Companion Bible Notes, Appendices and Graphics
CHAPTERS 3:15-7:27
The Judgment Announced, the Four Signs and Their Meaning, and the Two Messages
This section extends from chapter 3:15 to the close of the seventh chapter. The prophet is told of his great responsibility as watchman, and has to enact four signs. Two solemn messages close this section. The first message first predicts that the sword is to come upon the land and disperse them; the second message predicts the end.
1. The new charge and Ezekiels new experience (Eze 3:15-27)
2. The sign of the tile (Eze 4:1-3) on (Eze 4:4-8)
3. The sign of the prophets physical position (Eze 4:4-8)
4. The sign of the famine and the defiled bread (Eze 4:9-17)
5. The sign of the shaving of head and face (Eze 5:1-4)
6. The message of denunciation (Eze 5:5-17)
7. The first judgment message: I will bring a sword upon you (Eze 6:1-14)
8. The second judgment message: The end is at hand (Eze 7:1-27)
Eze 3:15-27. He had been transported by the power of God from the river Chebar to Tel-abib, where a number of captives dwelt. He sat for seven days in their presence without opening his lips. (See Job 2:13.) The silence of Ezekiel was broken by the Lord, who spoke to him and gave him a new charge, that of a watchman unto the house of Israel. His duty was to be twofold: First, to hear the word of the Lord from His own lips, and then to give the warning. It is a solemn message and charge, making known to the prophet his great responsibility.
The passage, as well as the corresponding one in Eze 33:1-20, has been often used in the defence of what is termed falling from grace,–that a true believer, who is saved by grace, may by sinning become unsaved again and then perish in his sins like the wicked. The words fallen from grace are found only once in the Bible, that is in Gal 5:4. The context shows what they mean. If a believer goes to the law to be justified before God, if he tries by his own works, and by ordinances, to be righteous before God, he abandons the ground of grace. The dispensation in which we live is the dispensation of grace; grace reigns through righteousness unto eternal life through Jesus Christ our Lord Rom 5:20.The message delivered by God to Ezekiel is in fullest keeping with the character of the law-covenant, though grace is also manifested in it. Righteousness has not the same meaning here as in the New Testament. We are constituted righteous by faith in Jesus Christ. It is now not the question of doing righteous deeds in order to be saved and live. We are saved by grace through faith. Now to him that worketh is the reward not reckoned as of grace but as of debt. But to him that worketh not, but believeth on Him, who justifieth the ungodly, his faith is reckoned for righteousness Rom 4:4. And he who is justified by faith has peace With God. The true believer may sin, but he does not deliberately practice and live in sin, for he that is born of God doth not commit (practice) sin 1Jn 3:9. If he falls in sin, a gracious provision is made. We have an Advocate with the Father, Jesus Christ the righteous, and therefore we can confess our sins; forgiveness and cleansing follow according to the divine promise 1Jn 1:9; 1Jn 2:1-22).
Then he was commanded to go into the plain, where he again beheld the glory of the Lord and fell on his face. After that, he was shut up in his house; they were to put bands upon him and bind him. He was not to go among the captives, and God made him dumb (verses 25-26). Yet this dumbness was not complete or constant. Finally it ceased altogether. That was after Jerusalem had fallen (Eze 33:21-22). The dumbness was a sign to the nation–the sign of Gods displeasure and the coming judgment upon Jerusalem (Eze 24:27).
Fuente: Gaebelein’s Annotated Bible (Commentary)
that dwelt: Eze 3:23, Eze 1:1, Eze 10:15, Eze 43:3
sat: Gen 50:10, Job 2:13, Psa 137:1, Jer 23:9, Hab 3:16
Reciprocal: Exo 4:13 – send Ezr 8:15 – the river that runneth Ezr 9:3 – sat Isa 56:10 – they are all dumb Jer 29:20 – all ye Eze 3:1 – go Eze 3:11 – get Eze 11:24 – into
Fuente: The Treasury of Scripture Knowledge
Eze 3:15. Astonished is from SHAMEM and Strong defines it, “To stun (or intransitively grow numb), i.e, devastate Dr (figuratively) stupefy (both usually fn a passive sense),1 The thought is that when Ezekiel saw his brethren and beheld their condition, he was so overcome that he bad nothing to say for seven dayB. A like circumstance Is recorded in Job 2:13.
Fuente: Combined Bible Commentary
Eze 3:15. Then I came to them of the captivity To those of my countrymen who were captives, at Tel-abib. The prophet was before at some distance from this place, though on the same river, and these therefore must have been a distinct colony of captives from those mentioned Eze 1:1; Eze 1:3 : see Eze 3:23 of this chapter. And I sat where they sat This translation is according to the Vulgate, sedi, ubi illi sedebant. But Bishop Newcome renders the Hebrew, I dwelt where they dwelt; that is, I took up my residence among them; and remained there astonished seven days Having my spirit wholly cast down and amazed, under the apprehension of these terrible judgments, which were to come upon my nation, and of which I was to be the messenger: see the margin. Seven days was the space of time appointed for mourning. Lowth. But the Vulgate, instead of astonished, reads mrens, mourning; and some render the clause, I remained there among them solitary seven days: supposing the meaning to be, that the prophet stayed that time among them, without saying any thing particular to them, or acquainting them that he was appointed to the prophetic office, in order that he might observe their actions and manner of life, and so might the better know how to address them in the discharge of his office, and what reproofs it would be most proper to give them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:15 Then I came to them of the captivity at {f} Telabib, that dwelt by the river of Chebar, and I sat where they sat, and remained there overwhelmed among them {g} seven days.
(f) Which was a place by Euphrates where the Jews were prisoners.
(g) Declaring here that God’s ministers must with advisement and deliberation utter his judgments.
Fuente: Geneva Bible Notes
Ezekiel physically traveled to the Jewish exiles who were living by the Chebar River at the Tel-abib settlement (lit. "hill of ears"). Since "Tel" can mean "ruined mound," it is possible that the Jewish exiles lived at the site of a destroyed or abandoned city. The Babylonians may have situated them there to rebuild and repopulate the site and to reclaim its land. [Note: Stuart, p. 29.]
When Ezekiel arrived, he sat for seven days among the exiles, and his presence disturbed them. Seven days was the length of time that the Jews usually mourned for their dead (Gen 50:10; Num 19:11; Job 2:13), and it was the time it took to consecrate a priest (Lev 8:33).
"Ezekiel was being consecrated for the priesthood on his thirtieth birthday and commissioned to proclaim Judah’s funeral dirge." [Note: Alexander, "Ezekiel," p. 764.]
"For a week he struggles inwardly with Yahweh, with his calling, and with the message he is charged to proclaim. Whatever the prophet’s relationship to the rest of the exiles in the past, when he finally submits, he is a man set apart, under orders from God. Hereafter his people could expect no more idle or mundane chatter from him. His call to prophetic ministry was not only an invitation to be the spokesman for the glorious God of Israel; it also involved a sentence to a life of loneliness, alienation, and desolation. Physically he lived among his own people, but spiritually he would operate in another realm, a zone governed by divine realities." [Note: Block, The Book . . ., p. 138.]