Ezekiel 17:14
That the kingdom might be base, that it might not lift itself up, but that by keeping of his covenant it might stand.
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EXPOSITORY (ENGLISH BIBLE)
(14) That the kingdom might be base.—(See the Notes on Ezekiel 17:6.)

17:11-21 The parable is explained, and the particulars of the history of the Jewish nation at that time may be traced. Zedekiah had been ungrateful to his benefactor, which is a sin against God. In every solemn oath, God is appealed to as a witness of the sincerity of him that swears. Truth is a debt owing to all men. If the professors of the true religion deal treacherously with those of a false religion, their profession makes their sin the worse; and God will the more surely and severely punish it. The Lord will not hold those guiltless who take his name in vain; and no man shall escape the righteous judgment of God who dies under unrepented guilt.Her spring - Rather, her growth.

Even without ... - Translate; and not with great power or with much people is it to be raised up from its roots again.

14. That the kingdom might be base—that is, low as to national elevation by being Nebuchadnezzar's dependent; but, at the same time, safe and prosperous, if faithful to the "oath." Nebuchadnezzar dealt sincerely and openly in proposing conditions, and these moderate ones; therefore Zedekiah's treachery was the baser and was a counterpart to their treachery towards God. So plainly and openly did Nebuchadnezzar deal with the Jews.

The kingdom; the tributary kingdom, whereof Zedekiah is roitelet.

Base; low in power.

Lift itself up; rise up into rebellion, or be so considerable as to encourage any neighbour king to assist and confederate with them against Babylon.

That by continuing faithful, and performing the conditions of his covenant, either Nebuchadnezzar’s, by imposing, or Zedekiah’s, by submitting to it, and obliging himself by it, the kingdom of the Jews might continue and flourish. That the kingdom might be base,.... Low or humble; its king but a viceroy, a tributary to the king of Babylon; and the subjects obliged to a tax, payable to him; and this is intended by the vine being of "low stature", Ezekiel 17:6;

that it might not lift up itself; above other neighbouring kingdoms and states; and particularly that it might not rebel against Nebuchadnezzar, but be kept in a dependence on him, and subjection to him:

but that by keeping of his covenant it might stand; continue a kingdom, and Zedekiah king of it; so that it was for their good that such a covenant was made, and it was their interest to keep it; for, had it not been made, it would have ceased to have been a kingdom, and would have become a province of the Babylonian monarchy, and have been put under the government of one of Nebuchadnezzar's princes or captains; and, should they break it, would endanger the ruin of their state, as the event showed. In the Hebrew text it is, "to keep his covenant, to make it stand"; or, "to stand to it" (y); that is, as it should seem, to make the covenant stand firm. The Targum is,

"that it might keep his covenant, and serve him;''

Nebuchadnezzar.

(y) "ad custodiendum pactum ejus, ad astandum ei", Montanus; "ad servandum foedus suum, ad consistendumm", Starckius.

That the kingdom might be base, that it might not lift itself up, but that by keeping of his covenant it might stand.
EXEGETICAL (ORIGINAL LANGUAGES)
14. might be base] i.e. humble, and without pretension; cf. ch. Ezekiel 29:14. It was with this purpose that Nebuchadnezzar carried away the mighty of the land. He also hoped that the kingdom would “stand;” it was no doubt his policy to have a dependent, friendly state on the frontier of Egypt. The word “stand,” however, may refer to the covenant: to keep his covenant, that it might stand.The Parable

Ezekiel 17:1. And the word of Jehovah came to me, saying, Ezekiel 17:2. Son of man, give a riddle, and relate a parable to the house of Israel; Ezekiel 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: Ezekiel 17:4. He plucked off the topmost of its shoots, and brought it into Canaan's land; in a merchant-city he set it. Ezekiel 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. Ezekiel 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. Ezekiel 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. Ezekiel 17:8. It was planted in a good field by many waters, to send out roots and bear fruit, to become a glorious vine. Ezekiel 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. Ezekiel 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 Jeremiah 48:40; Jeremiah 49:22, as Cyrus is to a bird of prey in Isaiah 46:11; but even Moses has described the paternal watchfulness of God over His own people as bearing them upon eagle's wings (Exodus 19:4; Deuteronomy 32:11). The cedar of Lebanon and the vine are genuine Israelitish figures. The great eagle in Ezekiel 17:3 is the great King Nebuchadnezzar (compare Ezekiel 17:12). The article is simply used to indicate the species, for which we should use the indefinite article. In Ezekiel 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 Jeremiah 22:23, of Jerusalem, or Mount Zion, with its royal palace so rich in cedar wood (see the comm. on Habakkuk 2:17 and Zechariah 11:1), as being the place where the cedar was planted (compare the remarks on Ezekiel 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 Ezekiel 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 Ezekiel 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 Ezekiel 17:12). The seed of the land, according to Ezekiel 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 Hosea 11:3, and pointed with Kametz to distinguish it from the imperative. לקח אל is used as in Numbers 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 Ezekiel 17:14 (? Ezekiel 17:14, Ezekiel 17:15), but also by Ezekiel 17:7, where the roots and branches of the vine stretch to the (other) eagle. In Ezekiel 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 equals 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 Ezekiel 17:7 is the king of Egypt, according to Ezekiel 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 Ezekiel 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 (Ezekiel 17:5 and Ezekiel 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 Ezekiel 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 2 Chronicles 19:7, with the termination ות, borrowed from the verb ה'ל (compare Ewald, 160b and 239a), and the construction is the same as in Amos 6:10 : it will not be to raise up equals 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 (Hvernick), 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 Ezekiel 17:17. - In Ezekiel 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 Genesis 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.

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