Ezequiel 17
Bob Utley · You Can Understand the Bible
Ezequiel 17
CONTEXTUAL INSIGHTS This is a riddle/parable of Neo-Babylon, Nebuchaddnezzar II (605-562 B.C.) ‒ a great eagle, vv. 3-6,12 Egypt, either Pharaoh Psammetichus II (Psamtik), who reigned from 593-588 or Pharaoh Apries (Hophea), who reigned from 588-569 ‒ another great eagle, vv. 7-8 the vine, the Faith remnant ‒ a twig, a branch, vv. 22-24 SPECIAL TOPIC: REMNANT (three senses) The historical context is Nebuchadnezzar II's exile of Josiah's son, Jehoiachin and the appointment of Josiah's third son, Zedekiah, as vassal king. In turn, Zedekiah approached Egypt for a military alliance (cf. 2 Kgs. 24-28; 2 Chr. 36; Jer. 52). As a result, Neo-Babylon's army invaded again. There is a future hope in Cyrus II's victory over Neo-Babylon (notice Isa. 44:45; 45:1). Persia let all captured national people groups return home. Mostly, Judah returned to a small province surrounding Jerusalem under Zerubbable and Joshua. There are clear hints in the text that this passage may have an ultimate fulfillment in Jesus, the true Davidic Messiah (cf. Isa. 11; Jer. 23:5-6)
Ezequiel 17:1-6
17:2 This verse has two parallel IMPERATIVES. "propound a riddle," BDB 295, KB 309, Qal IMPERATIVE, cf. Jdg. 14:12-19 "speak a parable," BDB 605 II, KB 648 I, Qal IMPERATIVE, cf. Ezek. 12:23; 16:44; 17:2; 18:2; 20:49; 24:3 The term "riddle" (BDB 295, note the relation of the VERB, BDB 295, and NOUN, BDB 295) means a statement that needs to have some information hinted at or supplied to be understood (cf. Prov. 1:6). The term "parable" (BDB 605 II, note the relation of the VERB, BDB 605 II, and NOUN, BDB 605 II) implies a brief poetic structure, possibly a proverb which uses comparison as a way to illustrate truth. Ezekiel often used well known cultural proverbs. Ezekiel has been using highly figurative language to convince the exiles of the just and sure judgment of Jerusalem. SPECIAL TOPIC: INTERPRETING PARABLES 17:3 "a great eagle" The imaginary bird (eagle or vulture, a large bird of prey) is described as "great," BDB 152 "great wings," BDB 152 CONSTRUCT BDB 489 "long pinions," BDB 74 CONSTRUCT BDB 7 "rich in plumage," BDB 570 CONSTRUCT BDB 663 "of many colors," BDB 955 This is a description of the large mercenary and conscripted army of Neo-Babylon who captured Jerusalem in 605, 597, 586, 582 B.C. In this context it is the 597 B.C. exile (i.e. "took the top of the cedar") in which Ezekiel and thousands of other craftsmen and leaders were taken to Babylon (cf. Ezek. 17:12-13; 2 Kgs. 24:24,15). ▣ "Lebanon" This is imagery referring to Judah. Possibly It is used because the parable will involve tall cedars and Lebanon was famous for hers (cf. Ezek. 31:3). Solomon's palace was paneled and beamed with cedars from Lebanon (cf. 1 Kgs. 7:1-3). The remodeled palace was called "The House of the Forest of Lebanon" (cf. 1 Kgs. 7:2; 10:17,21; 2 Chr. 9:16). ▣ NASB, NRSV, JPSOA, TEV, NJB, NET "top" "the highest branch" "the very top" "the choicest branch" "the choice branches" This term (BDB 856, KB 1035) is found only in Ezekiel (i.e. Ezek. 17:3,22; 31:3,10,14). Its etymology is unknown. The meaning is derived from the context. Neo-Babylon ‒ Ezek. 17:3 Messianic ‒ Ezek. 17:22 (cf. Isa. 11) SPECIAL TOPIC: BRANCH OF THE LORD SPECIAL TOPIC: JESUS THE NAZARENE Assyria ‒ Ezek. 31:3,10 17:4 The destination of exiled Judean society is described as "to a land of trade," BDB 488 II (e.g. Ezek. 16:15-20) "a city of traders," BDB 746, and BDB 940, KB 1237, Qal PARTICIPLE Back in Ezek. 12:13 Chaldea is the resettled destination of the Judean exiles (cf. Ezek. 1:3). The term "Chaldea" (BDB 505) may be related to the term "Canaanite" (BDB 489, or "merchants" in Ezek. 16:29, where they appear together). SPECIAL TOPIC: CHALDEANS 17:5 This is a description of the relatively easy treatment of the first exiles. They were settled by a canal and given limited autonomy. 17:5 "land" The MT has "the seed of the land." This would refer to the exiled Davidic seed, Jehoiachin (v. 12, cf. Ezek. 1:2). But the JPSOA, in a footnote, suggests an emendation to "cedar." land, ארץ (BDB 75) cedar, ארז (BDB 72) Both make sense in this context and refer to transplanted and restored Judean captives (esp. their Davidic leader). NASB, NKJV, Peshitta "placed it beside abundant waters" NRSV, LXX "a plant by abundant waters" "a shoot beside abundant waters" "by the side of a generous stream" "planted it. . .beside abundant waters" The problem is the Hebrew CONSONANTS (word), קח (BDB 881 brief note), which does not exist. Therefore, most translations supply the VERB "place" or "set" (BDB 542, KB 534, Qal IMPERFECT with waw, לקח). NASB, REB, JPSOA, NET "like a willow" NKJV, NJB "like a willow tree" "like a willow twig" "young plant" This term (BDB 861) is found only here in the OT. It seems to be of onomatopoeic origin from the Arabic term for "rustling." Context implies an easily germinating tree twig (cf. Ezek. 17:22). The two ancient translations translate this last line differently. LXX ‒ "he set it in a conspicuous place" Peshitta ‒ "and set a watchman over it" 17:6 This verse describes the low growth of the remaining Judeans in Judea. They were still in the Promised Land, but were very weak as a vassal nation (cf. Ezek. 17:13-14).
Ezequiel 17:7-10
17:7 "another eagle" The first eagle referred to Nebuchadnezzar II. This refers to Egypt (cf. Ezek. 17:15). Judah looked to Egypt for military aid and protection (i.e. Jeremiah 37). The MT has "one" but the LXX has "another." This is another example of Hebrew CONSONANTS "R" and "D" being confused. "one" ‒ אחד (MT) "another" ‒ אחר (LXX, JPSOA, Peshitta) The UBS Text Project, p. 49, mentions that this same "d" ‒ "r" confusion occurs in Ezek. 11:19; 19:5; 34:23; 37:16. 17:8 There is a series of Qal INFINITIVE CONSTRUCTS. They describe in this verse (1) how King Zedekiah believed that an alliance with Egypt would help Judah or (2) a repeat of Ezek. 17:5, illustrating that there was no need for Zedekiah to rebel and seek help from Egypt that it might yield branches that it might bear fruit that it might become a splendid vine 17:9-10 These are parallel and describe Judah's attempt to seek help from Egypt, but YHWH will not allow it. 17:9 "leaves" This term (BDB 383) normally refers to the prey of a lion, killed and torn apart (cf. Ezek. 19:3,6; 22:25,27). Only here does it refer to plucked leaves (although the same CONSONANTS with different VOWELS refer to plucked olive leaves in Gen. 8:11). 17:10 "completely wither" This is an emphatic grammatical construction that uses the INFINITIVE ABSOLUTE and the IMPERFECT VERB of the same root (BDB 386, KB 384) together. The VERB is used twice in Ezek. 17:9 and twice in Ezek. 17:10. ▣ "the east wind" This CONSTRUCT (BDB 924 and BDB 870) is used as an active representation of God's power (ruah) to accomplish His purposes. The east wind is associated with judgments and the west wind with blessings. the Lord directed an east wind. . .brought the locusts, Exod. 13:10 the Lord swept the sea back by a strong east wind, Exod. 14:21; 15:10 with the east wind, Thou does break the ships of Tarshish, Ps. 48:7 like an east wind I will scatter them (Israel) before the enemy, Jer. 18:17 completely wither as soon as the east wind strikes it (Judah), Ezek. 17:10 the east wind dried up its (Israel) fruit, Ezek. 19:12 the east wind has broken you (Tyre), Ezek. 27:26 an east wind will come. . .his (Israel) spring will be dried up, Hosea 13:15 God appointed a scorching east wind, Jonah 4:8 an east wind is implied in Job 1:19 and Jer. 4:11 The west wind is mentioned once in Exod. 10:19 and implied in Num. 11:31. Rain would come from a northwesterly direction. SPECIAL TOPIC: BREATH, WIND, SPIRIT
Ezequiel 17:11-21
17:11-21 This is the interpretation of the imagery of Ezek. 17:1-10 about the two great eagles. 17:11-12 "saying, Say. . ." This is a Qal IMPERATIVE (BDB 55, KB 65), repeated for emphasis. YHWH is speaking to Judah through His prophet. 17:12 "the rebellious house" This is a characteristic phrase of Ezekiel referring to Judah (cf. Ezek. 2:5,6,8; 3:9,26,27; 12:2 [twice],3,9,25; 17:12; 24:3). Moses first called the covenant people rebellious (BDB 598) in Deut. 9:7; 31:27. SPECIAL TOPIC: STUBBORNNESS (OT) ▣ "the king of Babylon came to Jerusalem, took its king and princes, and brought them to him in Babylon" This exile is recorded in 2 Kings 24. The date would be 597 B.C. SPECIAL TOPIC: KINGS OF NEO-BABYLON 17:13 The new Neo-Babylonian puppet king was Jehoiachin's uncle, Mattaniah, whose name was changed to Zedekiah (cf. 2 Kgs. 24:17; 2 Chr. 36:10). He made a loyalty oath to Neo-Babylon (v. 16), which he later broke seeking help from Egypt (v. 15). 17:14 Nebuchadnezzar II was hoping that the partial deportation would teach Judah a lesson and keep them a vassal nation (i.e. paying tribute, cf. Jeremiah 27), but it did not work (cf. Ezek. 17:16). 17:15 "But he rebelled" See 2 Kgs. 24:20, where Zedekiah, King of Judah, rebelled against the prophecy of Jeremiah (cf. Jeremiah 27 and 37) by breaking his pledge to Nebuchadnezzar II, which he had taken in YHWH's name (cf. Ezek. 17:18; 2 Chr. 36:13) his disobedience was also an affront to YHWH (v. 19) 17:16 "in Babylon he shall die" See Jeremiah 52:11. 17:18 NASB, NJB "he pledged" NKJV, NRSV "gave his hand" Peshitta, TEV "oath" "oath-making" JPSOA, NET "promise" The imagery for giving an oath (BDB 46) was "he gave his hand" (BDB 678, KB 733, Qal PERFECT). The giving of one's hand denoted friendship, 2 Kgs. 10:15 pledge/oath, 1 Chr. 29:24; 2 Chr. 30:8; Ezra 10:19; Lam. 5:6; Ezek. 17:18 allowing one to do something, Exod. 10:25 giving power to, 2 Sam. 16:8 entrusting to, 2 Chr. 34:16 giving authority to, Gen. 39:4,8,22 SPECIAL TOPIC: HAND (illustrated from Ezekiel) 17:19 This verse relates to Zedekiah's oath to Nebuchandezzar II (cf. Ezek. 17:13,14). It was made in YHWH's name. "As I live" ‒ This is a wordplay on the covenant name for Judah's God, YHWH, cf. Num. 14:21,28; Isa. 45:23; 49:18 "My oath" ‒ BDB 46, cf. Deut. 29:14. This refers to YHWH's covenant promises which, when violated, become "a curse," cf. Deut. 29:19 "which he despised" Judah, 16:59 Zedekiah, 17:16,18,19 My covenant SPECIAL TOPIC: NAMES FOR DEITY, D. SPECIAL TOPIC: COVENANT SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS 17:20 This is mentioned earlier in Ezek. 12:13 and is documented in 2 Kgs. 25:7; Jer. 39:7; 52:11. 17:21 "choice men" "all his fugitives" NRSV, NJB "his pick of his troops" "his best soldiers" "picked troops" "fugitives" "noble men" "his remnant" "all the fugitives" The MT has "his fugitives (BDB 138), which is found only here in the OT. It is related to the VERB "flee" (BDB 137, KB 156). The UBS Text Project, p. 50, mentions "his places" of refuge" (Qere), but gives it a "C" rating (considerable doubt). The UBS Text Project suggests another root (BDB 103), "chosen." םברחיו (Qere) ‒ "his places of refuge" םבחריו ‒ "his chosen troops" This verse may refer to Zedekiah and his bodyguard trying to escape Jerusalem, but were captured. The king was blinded and exiled, his men killed. If this is true, then both options above fit the context. ▣ "the survivors will be scattered to every wind" See note at Ezek. 5:10.
Ezequiel 17:22-24
17:22-23 Again, at the end of a judgment oracle there is hope for a future for YHWH's covenant people (cf. Ezek. 16:60-63). 17:22 "young twigs a tender one" The imagery of a newly planted twig begins in vv. 1-6, referring to Judah in exile. However, here the imagery is repeated of a future national hope in Canaan. This hope is a returning Davidic seed. The concept of a "shoot," "stem," or "branch" (cf. Isa. 11:1) becomes a Messianic symbol of the restoration of the Davidic seed (cf. 2 Samuel 9; Psalm 89). The Branch (cf. Isa. 4:2; 11:1; 53:2; Jer. 23:5; 33:15; Zech. 3:8; 6:12; Acts 13:23; Rom. 15:12) becomes the hope of all mankind for YHWH to fulfill His promises to Israel and to the nations! Remember Gen. 3:15 is a promise to humanity made in YHWH's image, not Israel! SPECIAL TOPIC: THE BRANCH OF THE LORD (Messianic title) SPECIAL TOPIC: JESUS THE NAZARENE SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN SPECIAL TOPIC: WHY DO OT COVENANT PROMISES SEEM SO DIFFERENT FROM NT COVENANT PROMISES? ▣ "on a high and lofty mountain" This refers to the supremacy of YHWH's universal rule (cf. Micah 5:5) through His people (cf. Isa. 2:2-4; Micah 4:1-4). 17:23 "birds of every kind" This is a universal element (i.e. ANE's "cosmic tree"), as is the phrase, "all the trees of the field" in Ezek. 17:24. Isaiah captures this same planting imagery that reaches all the world in Isa. 27:6. YHWH has an eternal redemptive plan for all the sons and daughters of Adam, not just Jacob's children! SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 17:24 YHWH describes His control of His creation in a series of plant imagery. I bring down the high tree I exalt the low tree (i.e. here) I dry up the green tree I make the dry tree flourish Examples of #1,3 would be Egypt in Ezekiel 31 and Neo-Babylon in Daniel 4. An example of #2,4 would be the promises to restore Israel/Judah (Ezek. 16:60-63; 17:24). In the NT the mustard seed and resulting large bush become the symbol of a universal cosmic tree (cf. Matt. 13:31-32; Mark 4:30-32; Luke 13:18-19. Also note Dan. 4:12,21), which is the kingdom of our God and His Christ! The final statement, "I am the Lord; I have spoken, and I will perform it," is a key theological statement (i.e. Isa. 55:9-11). Humans can depend on God's word, both His judgments and His promises! He is the creator and controller of all life! History/time are in His hands (cf. Ezek. 12:25,28; 22:14; Isa. 14:24; 55:11)! SPECIAL TOPIC: TREES