Eze 17:8 | KD | STEP | The contents of this chapter are introduced as a riddle and a parable, and are divided into three sections. contain the parable; , the interpretation and application of it to King Zedekiah; and , the promise of the Messianic kingdom. Eze 17:1. And the word of Jehovah came to me, saying, Eze 17:2. Son of man, give a riddle, and relate a parable to the house of Israel; Eze 17:3. And say, Thus saith the Lord Jehovah, A great eagle, with great wings and long pinions, full of feathers of variegated colours, came to Lebanon and took the top of the cedar: Eze 17:4. He plucked off the topmost of its shoots, and brought it into Canaan’s land; in a merchant-city he set it. Eze 17:5. And he took of the seed of the land, and put it into seed-land; took it away to many waters, set it as a willow. Eze 17:6. And it grew, and became an overhanging vine of low stature, that its branches might turn towards him, and its roots might be under him; and it became a vine, and produced shoots, and sent out foliage. Eze 17:7. There was another great eagle with great wings and many feathers; and, behold, this vine stretched its roots languishingly towards him, and extended its branches towards him, that he might water it from the beds of its planting. Eze 17:8. It was planted in a good field by many waters, to send out roots and bear fruit, to become a glorious vine. Eze 17:9. Say, Thus saith the Lord Jehovah, Will it thrive? will they not pull up its roots, and cut off its fruit, so that it withereth? all the fresh leaves of its sprouting will wither, and not with strong arm and with much people will it be possible to raise it up from its roots. Eze 17:10. And, behold, although it is planted, will it thrive? will it not wither when the east wind touches it? upon the beds in which it grew it will wither. The parable ( mâshâl , corresponding exactly to the New Testament παραβολή) is called chīdhâh , a riddle, because of the deeper meaning lying beneath the parabolic shell. The symbolism of this parable has been traced by many commentators to Babylonian influences working upon the prophet’s mind; but without any tenable ground. The figure of the eagle, or bird of prey, applied to a conqueror making a rapid descent upon a country, has as little in it of a specifically Babylonian character as the comparison of the royal family to a cedar or a vine. Not only is Nebuchadnezzar compared to an eagle in ; , as Cyrus is to a bird of prey in ; but even Moses has described the paternal watchfulness of God over His own people as bearing them upon eagle’s wings ( ; ). The cedar of Lebanon and the vine are genuine Israelitish figures. The great eagle in is the great King Nebuchadnezzar (compare ). The article is simply used to indicate the species, for which we should use the indefinite article. In , instead of the article, we have אחד in the sense of “another.” This first eagle has large wings and long pinions; he has already flown victoriously over wide-spread countries. אשׁר־לו , literally, which is to him the variegated ornament, i.e., which he has as such an ornament. The feathers of variegated ornamental colours point to the many peoples, differing in language, manners, and customs, which were united under the sceptre of Nebuchadnezzar (Hitzig, etc.); not to the wealth and splendour of the conqueror, as such an allusion is altogether remote from the tendency of the parable. He came to Lebanon. This is not a symbol of the Israelitish land, or of the kingdom of Judah; but, as in , of Jerusalem, or Mount Zion, with its royal palace so rich in cedar wood (see the comm. on and Zec 11:1), as being the place where the cedar was planted (compare the remarks on ). The cedar is the royal house of David, and the top of it is King Jehoiachin. The word tzammereth is only met with in Ezekiel, and there only for the top of a cedar (compare Eze 31:3.). The primary meaning is doubtful. Some derive it from the curly, or, as it were, woolly top of the older cedars, in which the small twigs that constitute their foliage are only found at the top of the tree. Others suppose it to be connected with the Arabic dmr , to conceal, and understand it as an epithet applied to the foliage, as the veil or covering of the tree. In v. 4, tzammereth is explained to be ראשׁ רניקותיו, the topmost of its shoots. This the eagle plucked off and carried אל־ארץ כּנען, an epithet applied to Babylonia here and in , as being a land whose trading spirit had turned it into a Canaan. This is evident from the parallel עיר רכלים, city of traders, i.e., Babylon (compare ). The seed of the land, according to , is King Zedekiah, because he was of the land, the native king, in contrast to a foreign, Babylonian governor. קח, for לקח, after the analogy of קחם in Hos 11:3, and pointed with Kametz to distinguish it from the imperative. לקח אל is used as in Num 23:27. The ἁπ. λεγ.צפצפה signifies, in Arabic and the Talmud, the willow, probably so called because it grows in well-watered places; according to Gesenius, it is derived from צוּף, to overflow, literally, the inundated tree. This meaning is perfectly appropriate here. “He set it as a willow” means he treated it as one, inasmuch as he took it to many waters, set it in a well-watered soil, i.e., in a suitable place. The cutting grew into an overhanging vine, i.e., to a vine spreading out its branches in all directions, though not growing very high, as the following expression שׁפלת קומה more clearly shows. The object of this growth was, that its branches might turn to him (the eagle), and its roots might be under him (the eagle). The suffixes attached to אליו and תּחתּיו refer to נשׁר. This allusion is required not only by the explanation in (? , ), but also by , where the roots and branches of the vine stretch to the (other) eagle. In , what has already been affirmed concerning the growth is briefly summed up again. The form פּארה is peculiar to Ezekiel. Isaiah has פּארה sah h = פּארה in Ezekiel 10:33. The word signifies branch and foliage, or a branch covered with foliage, as the ornament of a tree. - The other eagle mentioned in is the king of Egypt, according to Eze 17:15. He had also large wings and many feathers, i.e., a widely spread and powerful kingdom; but there is nothing said about pinions and variegated colours, for Pharaoh had not spread out his kingdom over many countries and peoples, or subjugated a variegated medley of peoples and tribes. כּפן, as a verb ἁπ. λεγ.., signifies to yearn or pine after a thing; in Chaldee, to hunger. להשׁקות, that he (the eagle-Pharaoh) might give it to drink, or water it. The words מערגות מטּעהּ are not connected with להשׁקות, but with שׁלחה and כּנפה, form the beds of its planting, i.e., in which it was planted; it stretched out roots and branches to the other eagle, that he might give it to drink. The interpretation is given in Eze 17:15. The words להשׁקות אותהּ, which are added by way of explanation, do not interrupt the train of thought; nor are they superfluous, as Hitzig supposes, because the vine had water enough already ( and ). For this is precisely what the passage is intended to show, namely, that there was no occasion for this pining and stretching out of the branches towards the other eagle, inasmuch as it could thrive very well in the place where it was planted. The latter is expressly stated once more in , the meaning of which is perfectly clear, - namely, that if Zedekiah had remained quiet under Nebuchadnezzar, as a hanging vine, his government might have continued and prospered. But, asks Ezekiel in the name of the Lord, will it prosper? תּצלח is a question, and the third person, neuter gender. This question is answered in the negative by the following question, which is introduced with an affirmative הלוא. The subject to ינתּק and יקוסס dna is not the first eagle (Nebuchadnezzar), but the indefinite “one” ( man , they). In the last clause of v. 9 משׂאות is a substantive formation, used instead of the simple form of the infinitive, after the form משּׂא in , with the termination ות, borrowed from the verb ה'ל (compare Ewald, §160 b and 239 a ), and the construction is the same as in : it will not be to raise up = it will not be possible to raise it up (compare Ges. §132, 3, Anm. 1). To raise it up from its root does not mean to tear it up by the root (Hävernick), but to rear the withered vine from its roots again, to cause it to sprout again. This rendering of the words corresponds to the interpretation given in Eze 17:17. - In the leading thought is repeated with emphasis, and rounded off. The east wind is peculiarly dangerous to plants on account of its dryness (compare , and Wetstein on in Delitzsch’s Commentary ); and it is used very appropriately here, as the Chaldeans came from the east.

‏ Ezekiel 17:8

Humiliation and Exaltation of the Davidic Family

The contents of this chapter are introduced as a riddle and a parable, and are divided into three sections. Eze 17:1-10 contain the parable; Eze 17:11-21, the interpretation and application of it to King Zedekiah; and Eze 17:22-24, the promise of the Messianic kingdom.

Eze 17:1-10

The Parable

Eze 17:1. And the word of Jehovah came to me, saying, Eze 17:2. Son of man, give a riddle, and relate a parable to the house of Israel; Eze 17:3. And say, Thus saith the Lord Jehovah, A great eagle, with great wings and long pinions, full of feathers of variegated colours, came to Lebanon and took the top of the cedar: Eze 17:4. He plucked off the topmost of its shoots, and brought it into Canaan’s land; in a merchant-city he set it. Eze 17:5. And he took of the seed of the land, and put it into seed-land; took it away to many waters, set it as a willow. Eze 17:6. And it grew, and became an overhanging vine of low stature, that its branches might turn towards him, and its roots might be under him; and it became a vine, and produced shoots, and sent out foliage. Eze 17:7. There was another great eagle with great wings and many feathers; and, behold, this vine stretched its roots languishingly towards him, and extended its branches towards him, that he might water it from the beds of its planting. Eze 17:8. It was planted in a good field by many waters, to send out roots and bear fruit, to become a glorious vine. Eze 17:9. Say, Thus saith the Lord Jehovah, Will it thrive? will they not pull up its roots, and cut off its fruit, so that it withereth? all the fresh leaves of its sprouting will wither, and not with strong arm and with much people will it be possible to raise it up from its roots. Eze 17:10. And, behold, although it is planted, will it thrive? will it not wither when the east wind touches it? upon the beds in which it grew it will wither.

The parable (mâshâl, corresponding exactly to the New Testament παραβολή) is called chīdhâh, a riddle, because of the deeper meaning lying beneath the parabolic shell. The symbolism of this parable has been traced by many commentators to Babylonian influences working upon the prophet’s mind; but without any tenable ground. The figure of the eagle, or bird of prey, applied to a conqueror making a rapid descent upon a country, has as little in it of a specifically Babylonian character as the comparison of the royal family to a cedar or a vine. Not only is Nebuchadnezzar compared to an eagle in Jer 48:40; Jer 49:22, as Cyrus is to a bird of prey in Isa 46:11; but even Moses has described the paternal watchfulness of God over His own people as bearing them upon eagle’s wings (Exo 19:4; Deu 32:11). The cedar of Lebanon and the vine are genuine Israelitish figures. The great eagle in Eze 17:3 is the great King Nebuchadnezzar (compare Eze 17:12). The article is simply used to indicate the species, for which we should use the indefinite article. In Eze 17:7, instead of the article, we have אחד in the sense of “another.” This first eagle has large wings and long pinions; he has already flown victoriously over wide-spread countries. אשׁר־לו , literally, which is to him the variegated ornament, i.e., which he has as such an ornament. The feathers of variegated ornamental colours point to the many peoples, differing in language, manners, and customs, which were united under the sceptre of Nebuchadnezzar (Hitzig, etc.); not to the wealth and splendour of the conqueror, as such an allusion is altogether remote from the tendency of the parable. He came to Lebanon. This is not a symbol of the Israelitish land, or of the kingdom of Judah; but, as in Jer 22:23, of Jerusalem, or Mount Zion, with its royal palace so rich in cedar wood (see the comm. on Hab 2:17 and Zec 11:1), as being the place where the cedar was planted (compare the remarks on Eze 17:12). The cedar is the royal house of David, and the top of it is King Jehoiachin. The word tzammereth is only met with in Ezekiel, and there only for the top of a cedar (compare Eze 31:3.). The primary meaning is doubtful. Some derive it from the curly, or, as it were, woolly top of the older cedars, in which the small twigs that constitute their foliage are only found at the top of the tree. Others suppose it to be connected with the Arabic dmr, to conceal, and understand it as an epithet applied to the foliage, as the veil or covering of the tree. In v. 4, tzammereth is explained to be ראשׁ רניקותיו, the topmost of its shoots. This the eagle plucked off and carried אל־ארץ כּנען, an epithet applied to Babylonia here and in Eze 16:29, as being a land whose trading spirit had turned it into a Canaan. This is evident from the parallel עיר רכלים, city of traders, i.e., Babylon (compare Eze 17:12). The seed of the land, according to Eze 16:13, is King Zedekiah, because he was of the land, the native king, in contrast to a foreign, Babylonian governor. קח, for לקח, after the analogy of קחם in Hos 11:3, and pointed with Kametz to distinguish it from the imperative. לקח אל is used as in Num 23:27. The ἁπ. λεγ.צפצפה signifies, in Arabic and the Talmud, the willow, probably so called because it grows in well-watered places; according to Gesenius, it is derived from צוּף, to overflow, literally, the inundated tree. This meaning is perfectly appropriate here. “He set it as a willow” means he treated it as one, inasmuch as he took it to many waters, set it in a well-watered soil, i.e., in a suitable place. The cutting grew into an overhanging vine, i.e., to a vine spreading out its branches in all directions, though not growing very high, as the following expression שׁפלת קומה more clearly shows. The object of this growth was, that its branches might turn to him (the eagle), and its roots might be under him (the eagle). The suffixes attached to אליו and תּחתּיו refer to נשׁר. This allusion is required not only by the explanation in Eze 17:14 (? Eze 17:14, Eze 17:15), but also by Eze 17:7, where the roots and branches of the vine stretch to the (other) eagle. In Eze 17:6, what has already been affirmed concerning the growth is briefly summed up again. The form פּארה is peculiar to Ezekiel. Isaiah has פּארה sah h = פּארה in Ezekiel 10:33. The word signifies branch and foliage, or a branch covered with foliage, as the ornament of a tree. - The other eagle mentioned in Eze 17:7 is the king of Egypt, according to Eze 17:15. He had also large wings and many feathers, i.e., a widely spread and powerful kingdom; but there is nothing said about pinions and variegated colours, for Pharaoh had not spread out his kingdom over many countries and peoples, or subjugated a variegated medley of peoples and tribes. כּפן, as a verb ἁπ. λεγ.., signifies to yearn or pine after a thing; in Chaldee, to hunger. להשׁקות, that he (the eagle-Pharaoh) might give it to drink, or water it. The words מערגות מטּעהּ are not connected with להשׁקות, but with שׁלחה and כּנפה, form the beds of its planting, i.e., in which it was planted; it stretched out roots and branches to the other eagle, that he might give it to drink. The interpretation is given in Eze 17:15. The words להשׁקות אותהּ, which are added by way of explanation, do not interrupt the train of thought; nor are they superfluous, as Hitzig supposes, because the vine had water enough already (Eze 17:5 and Eze 17:8). For this is precisely what the passage is intended to show, namely, that there was no occasion for this pining and stretching out of the branches towards the other eagle, inasmuch as it could thrive very well in the place where it was planted. The latter is expressly stated once more in Eze 17:8, the meaning of which is perfectly clear, - namely, that if Zedekiah had remained quiet under Nebuchadnezzar, as a hanging vine, his government might have continued and prospered. But, asks Ezekiel in the name of the Lord, will it prosper? תּצלח is a question, and the third person, neuter gender. This question is answered in the negative by the following question, which is introduced with an affirmative הלוא. The subject to ינתּק and יקוסס dna is not the first eagle (Nebuchadnezzar), but the indefinite “one” (man, they). In the last clause of v. 9 משׂאות is a substantive formation, used instead of the simple form of the infinitive, after the form משּׂא in 2Ch 19:7, with the termination ות, borrowed from the verb ה'ל (compare Ewald, §160 b and 239 a), and the construction is the same as in Amo 6:10 : it will not be to raise up = it will not be possible to raise it up (compare Ges. §132, 3, Anm. 1). To raise it up from its root does not mean to tear it up by the root (Hävernick), but to rear the withered vine from its roots again, to cause it to sprout again. This rendering of the words corresponds to the interpretation given in Eze 17:17. - In Eze 17:10 the leading thought is repeated with emphasis, and rounded off. The east wind is peculiarly dangerous to plants on account of its dryness (compare Gen 41:6, and Wetstein on Job 27:21 in Delitzsch’s Commentary); and it is used very appropriately here, as the Chaldeans came from the east.