Ezekiel 17 Study Notes
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17:1-2 A riddle (Hb chidah) is an obscure and mysterious saying. It hides the truth it imparts, while a parable (Hb mashal) elucidates the truth that underlies it by putting it in fresh light. Judges 14:12-19 offers an example of how a riddle might be developed and handled in popular usage.
17:3 The huge eagle in this verse is Nebuchadnezzar of Babylon (v. 12). He was a brilliant military strategist and succeeded his father, Nabopolassar, in 602 BC. The fulfillment of the riddle came in Nebuchadnezzar’s campaign against Jerusalem in 597 BC and his deportation of Jehoiachin (and Ezekiel) as part of the second deportation to Babylon (2Kg 24:10-12). The historical background behind this passage may be found in 2Kg 24:8-20; 2Ch 36:9-13; Jr 37; 52:1-17. Lebanon refers to Jerusalem (v. 12). In ancient times the Lebanon mountain range was covered with cedars. The cedar refers to David’s dynasty, his royal family. The top of the cedar removed by the king of Babylon was Jehoiachin, who was taken into exile in 597 BC (2Kg 24:8-16).
17:4 The phrase land of merchants may be translated as “land of Canaan.” Merchants and Canaanites can be interchanged due to the affinity of the Phoenicians for trade (Zph 1:11). The term is occupational rather than geographical. Here the phrase refers to Babylon (Ezk 16:29), the great center of commerce in all Asia.
17:5 The land’s seed in this verse is King Zedekiah of Judah, son of Josiah (2Kg 23-34).
17:6 This image (low in height with its branches turned toward him) represents Zedekiah turning toward Nebuchadnezzar to whom he owed his power. The spreading vine may be of low stature to represent the loss of thousands of Judah’s leading citizens to deportation (2Kg 24:15-16; Jr 52:28).
17:7-8 While the first eagle represents the king of Babylon, the second huge eagle is Egypt. This eagle is the Egyptian pharaoh, either Psammetichus II (595-589 BC) or Hophra (589-570 BC). King Zedekiah of Judah attempted to seek Egypt’s aid in order to break free from the Babylonian yoke. For the details of these events, see 2Ch 36:13; Jr 35:5-7; 44:30; 52:11.
17:9 Taking up the roots signifies the abolition of national existence (Am 2:9). In this specific case, it refers to the deportation of Judah to Babylon.
17:10 The east wind is the hot, dry wind known in Hebrew as the chamsin. The east wind is an instrument of God’s will. Note the effect of the east wind in the exodus narratives (Ex 10:13; 14:21; cp. Ps 78:26), as well as in Jonah (Jnh 4:8) and Hs 13:15. King Zedekiah was violating Dt 17:16.
17:13 The phrase he took one of the royal family and made a covenant with him describes Nebuchadnezzar’s installation of his own puppet king, Mattaniah, whom he renamed Zedekiah after Jehoiachin was removed from the throne. The people of the upper class of the land were carried away with Jehoiachin to Babylon (2Kg 24:15).
17:16-18 This prophecy (he will die in Babylon) was fulfilled in 2Kg 25:7.
17:19-21 Nebuchadnezzar had forced his vassal covenant on King Zedekiah of Judah (2Ch 36:13). The oath had been sworn to the God of Israel, so a violation of the agreement would bring the anger of the Lord. The king’s most serious transgression was not against Nebuchadnezzar but against his responsibility and loyalty to God. As a consequence, God would carry out the impending punishment of exile and imprisonment in Babylon (2Kg 25:7,11-21).
17:22 Other prophets used a variety of horticultural expressions—including shoot, sprout, and branch—to designate the messianic figure who would revive the Davidic line (Is 4:2; 11:1; Jr 23:5; 33:15; Zch 3:8; 6:12). In this context, a sprig (Hb yoneqeth) serves as a forerunner of the messianic figure mentioned in later salvation oracles. God would replant a king from the line of David on the mountain heights of Israel. The mountain on which the cedar will be planted is the symbol of a mighty kingdom (Is 2:2; Mc 4:1).
17:23 Birds thriving under a leader’s protection is a repeated biblical theme (Dn 4:20-22; Hs 14:5-7). The expression birds of every kind recalls the flood story (Gn 7:14). God’s plan includes all the peoples of the world.
17:24 The concept of the Messiah as the low tree or “dry tree” awaiting glorification fits with the view of the Messiah as Suffering Servant. This passage should be correlated with Is 2:2-4 and Mc 4:1-4 where it is said that in messianic times the entire world will recognize the Lord and be subject to his will on Mount Zion. A new sprig will be planted and will flourish under the blessing of the Lord’s protection. The fulfillment of this prophecy awaited the arrival of a greater son of David, Jesus the Messiah, who would claim the world as his kingdom (Jn 12:32; cp. Rv 22:16-17).