Gregory the Dialogist : Among the other miracles of prophecy, the books of the prophets also have this wonder: that just as in them things are explained by words, so sometimes words are explained by things, so that not only their sayings but also their deeds are prophecy. Hence it is now said: "I came to the captivity, to the heap of new fruits, to those who dwelt by the river Chobar." When the occasion required that he should have indicated that he was coming to the captivity, what necessity of speaking was there to express the place also through fruits, saying "to the heap of new fruits," unless it is that often causes are signified through things and places? For many years of captivity had already passed while Ezekiel was prophesying, and of those who had been led into captivity, many had already died in the death of the flesh, to whose children the prophet was coming to speak. Hence it is also said to him above: "Son of man, I am sending you to the children of Israel, to apostate nations who have departed from me. Their fathers transgressed my covenant until this day, and the children are of stiff neck and indomitable heart, to whom I am sending you." Because many of these were going to believe and through obedience were going to arrive at the fertility of good work, they are called a heap of fruits. For that good souls are called the fruits of God, another prophet testifies, saying: "Israel is holy to the Lord, the firstfruits of his fruits." For the Gentiles converted to the faith also became the fruits of the Lord afterward. But because Israel first believed in the Lord, this prophet rightly called him the firstfruits of his fruits. Therefore, because the prophet was sent not to the earlier people but brought words to the children of that same people, he came to a heap of new fruits. But what is designated by the river Chobar, we have already said above; we do not repeat these things now, lest by repeating we generate tedium. It should be noted with what great compassion the holy prophet joins himself to the captive people, and by sitting and grieving unites himself to their sorrows, because the root of the word is the power of the work. And that speech is willingly received by the hearer which is brought forth by the preacher with compassion of soul. Thus when iron is joined with iron, it is first liquefied, so that afterwards it may be held fast by itself in turn. For if it does not first become soft, it cannot afterwards hold firmly. Thus the prophet sat with the captive people, and stood grieving in their midst, so that while through the grace of charity he rendered himself softer to them by condescending, he might immediately hold them through the strength of the word. But if the Israelite people, who are called the house of exasperation, because they did not recognize their faults even amid scourges, did not depress their spirit with any grief, the prophet took care to sit grieving among those who were rejoicing, so that by being silent he might show what he had come to teach by speaking. And before he spoke words, in this that he was silent in grief he took on the form of words. — Homilies on Ezekiel, Book 1, Homily 11 Jerome : (Verse 15) For the hand of the Lord was with me, strengthening me. And I came to the exile at the heap of new fruits, to those who lived by the river Chebar. And I sat where they sat, and I stayed there for seven days mourning among them. LXX: And the hand of the Lord became strong upon me, and I entered into captivity exalted. And I went around the inhabitants of the river Chebar who were there, and I sat there for seven days dwelling among them. For the sense in which we translate, the translators Aquila, Symmachus, and Theodotion used the Hebrew words Thel Abib (): which the Seventy translated as sublime and I went around; believing it better to say something than to impose something that would cause the reader to question. However, we have learned from the Hebrews that Thel abib means, when new grains or barley are gathered, and after hunger and scarcity, before they are ground in the barn, they promise some hope of food. So too is Israel small and humble, who dwelt on the banks of the river Chobar, like one revived and rising from the earth, promising the seed of the Jewish people. But the hand of the Lord is upon the prophet, strengthening him, so that he may receive the name of a watchman, and teach what he has learned. And for seven days he moves among them, seeing all that they do, so that afterwards he may know what he should reprove. Yet he mourns, or dwells among them, seeing their wickedness, and the just judgment of God for the iniquity of their sins. For because we have said, grieving, and it is written in Hebrew Masmim (), Theodotion translated, marveling, in order to express the astonishment of the Prophets who saw their iniquities. But the second edition of Aquila, which the Hebrews call 'according to accuracy,' translated: being calm, that is, quiet, and being separate, to show that he was indeed among the captives, but separated from them in mind. — Commentary on Ezekiel