Ezekiel 19:14
Parallel Verses
English Standard Version
And fire has gone out from the stem of its shoots, has consumed its fruit, so that there remains in it no strong stem, no scepter for ruling. This is a lamentation and has become a lamentation.

King James Bible
And fire is gone out of a rod of her branches, which hath devoured her fruit, so that she hath no strong rod to be a sceptre to rule. This is a lamentation, and shall be for a lamentation.

American Standard Version
And fire is gone out of the rods of its branches, it hath devoured its fruit, so that there is in it no strong rod to be a sceptre to rule. This is a lamentation, and shall be for a lamentation.

Douay-Rheims Bible
And a fire is gone out from a rod of her branches, which hath devoured her fruit: so that she now hath no strong rod, to be a sceptre of rulers. This is a lamentation, and it shall be for a lamentation.

English Revised Version
And fire is gone out of the rods of her branches, it hath devoured her fruit, so that there is in her no strong rod to be a sceptre to rule. This is a lamentation, and shall be for a lamentation.

Webster's Bible Translation
And fire hath gone out of a rod of her branches, which hath devoured her fruit, so that she hath no strong rod to be a scepter to rule. This is a lamentation, and shall be for a lamentation.

Ezekiel 19:14 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Capture and Exile of the Princes

Ezekiel 19:1. And do thou raise a lamentation for the princes of Israel, Ezekiel 19:2. And say, Why did thy mother, a lioness, lie down among lionesses; bring up her whelps among young lions? Ezekiel 19:3. And she brought up one of her whelps: it became a young lion, and he learned to take prey; he devoured man. Ezekiel 19:4. And nations heard of him; he was caught in their pit, and they brought him with nose-rings into the land of Egypt. Ezekiel 19:5. And when she saw that her hope was exhausted, overthrown, she took one of her whelps, made it a young lion. Ezekiel 19:6. And he walked among lionesses, he became a young lion, and learned to take prey. He devoured man. Ezekiel 19:7. He knew its widows, and laid waste their cities; and the land and its fulness became waste, at the voice of his roaring. Ezekiel 19:8. Then nations round about from the provinces set up against him, and spread over him their net: he was caught in their pit. Ezekiel 19:9. And they put him in the cage with nose-rings, and brought him to the king of Babylon: brought him into a fortress, that his voice might not be heard any more on the mountains of Israel.

The princes of Israel, to whom the lamentation applies, are the king (נשׂיא, as in Ezekiel 12:10), two of whom are so clearly pointed out in Ezekiel 19:4 and Ezekiel 19:9, that there is no mistaking Jehoahaz and Jehoiachin. This fact alone is sufficient to protect the plural נשׂיאי against the arbitrary alteration into the singular נשׂיא, proposed by Houbigant and Hitzig, after the reading of the lxx. The lamentation is not addressed to one particular prince, either Zedekiah (Hitzig) or Jehoiachin (Ros., Maurer), but to Israel as a nation; and the mother (Ezekiel 19:2) is the national community, the theocracy, out of which the kings were born, as is indisputably evident from Ezekiel 19:10. The words from מה to רבצה form one sentence. It yields no good sense to separate מה אמּך from רבצה, whether we adopt the rendering, "what is thy mother?" or take מה with לביּא and render it, "how is thy mother a lioness?" unless, indeed, we supply the arbitrary clause "now, in comparison with what she was before," or change the interrogative into a preterite: "how has thy mother become a lioness?" The lionesses, among which Israel lay down, are the other kingdoms, the Gentile nations. The words have no connection with Genesis 49:9, where Judah is depicted as a warlike lion. The figure is a different one here. It is not so much the strength and courage of the lion as its wildness and ferocity that are the points of resemblance in the passage before us. The mother brings up her young ones among young lions, so that they learn to take prey and devour men. גּוּר is the lion's whelp, catulus; כּפיר, the young lion, which is old enough to go out in search of prey. ותּעל is a Hiphil, in the tropical sense, to cause to spring up, or grow up, i.e., to bring up. The thought is the following: Why has Israel entered into fellowship with the heathen nations? Why, then, has it put itself upon a level with the heathen nations, and adopted the rapacious and tyrannical nature of the powers of the world? The question "why then?" when taken with what follows, involves the reproof that Israel has struck out a course opposed to its divine calling, and will now have to taste the bitter fruits of this assumption of heathen ways. The heathen nations have taken captive its king, and led him away into heathen lands. ישׁמעוּ אליו, they heard of him (אליו for עליו). The fate of Jehoahaz, to which Ezekiel 19:4 refers, is related in 2 Kings 23:31. - Ezekiel 19:5-7 refer to Jehoiachin, the son of Jehoiakim, and not to Zedekiah, as Hitzig imagines. For the fact that Jehoiachin went out of his own accord to the king of Babylon (2 Kings 24:12), is not at variance with the figure contained in Ezekiel 19:8, according to which he was taken (as a lion) in a net. He simply gave himself up to the king of Babylon because he was unable to escape from the besieged city. Moreover, Jehoahaz and Jehoiachin are simply mentioned as examples, because they both fell into the hands of the world-powers, and their fate showed clearly enough "what the end must inevitably be, when Israelitish kings became ambitious of being lions, like the kings of the nations of the world" (Kliefoth). Jehoiakim was not so suitable an example as the others, because he died in Jerusalem. נוחלה, which has been explained in different ways, we agree with Ewald in regarding as the Niphal of יחל equals חוּל, in the sense of feeling vexed, being exhausted or deceived, like the Syriac ̀ewaḥel, viribus defecit, desperavit. For even in Genesis 8:12, נוחל simply means to wait; and this is inapplicable here, as waiting is not equivalent to waiting in vain. The change from חוּל to יחל is established by Judges 3:25, where חוּל or חיל occurs in the sense of יחל. In Judges 3:7, the figurative language passes into a literal description of the ungodly course pursued by the king. He knew, i.e., dishonoured, its (Israel's, the nation's) widows. The Targum reads וירע here instead of וידע, and renders it accordingly, "he destroyed its palaces;" and Ewald has adopted the same rendering. But רעע, to break, or smash in pieces, e.g., a vessel (Psalm 2:9), is never used for the destruction of buildings; and אלמנות does not mean palaces (ארמנות), but windows. There is nothing in the use of the word in Isaiah 13:22 to support the meaning "palaces," because the palaces are simply called ̀almânōth (widows) there, with a sarcastic side glance at their desolate and widowed condition. Other conjectures are still more inadmissible. The thought is as follows: Jehoiachin went much further than Jehoahaz. He not only devoured men, but laid hands on defenceless widows, and laid the cities waste to such an extent that the land with its inhabitants became perfectly desolate through his rapacity. The description is no doubt equally applicable to his father Jehoiakim, in whose footsteps Jehoiachin walked, since Jehoiakim is described in Jeremiah 22:13. as a grievous despot and tyrant. In Ezekiel 19:8 the object רשׁתּם also belongs to יתּנוּ: they set up and spread out their net. The plural מצדות is used in a general and indefinite manner: in lofty castles, mountain-fortresses, i.e., in one of them (cf. Judges 12:7).

Ezekiel 19:14 Parallel Commentaries

Treasury of Scripture Knowledge

fire. The treachery of Zedekiah hath caused her utter ruin.

Ezekiel 17:18-20 Seeing he despised the oath by breaking the covenant, when, see, he had given his hand, and has done all these things...

Judges 9:15 And the bramble said to the trees, If in truth you anoint me king over you, then come and put your trust in my shadow: and if not...

2 Kings 24:20 For through the anger of the LORD it came to pass in Jerusalem and Judah, until he had cast them out from his presence...

2 Chronicles 36:13 And he also rebelled against king Nebuchadnezzar, who had made him swear by God: but he stiffened his neck...

Isaiah 9:18,19 For wickedness burns as the fire: it shall devour the briers and thorns, and shall kindle in the thickets of the forest...

Jeremiah 38:23 So they shall bring out all your wives and your children to the Chaldeans: and you shall not escape out of their hand...

Jeremiah 52:3 For through the anger of the LORD it came to pass in Jerusalem and Judah, till he had cast them out from his presence...

she hath

Ezekiel 19:11 And she had strong rods for the scepters of them that bore rule, and her stature was exalted among the thick branches...

Ezekiel 21:25-27 And you, profane wicked prince of Israel, whose day is come, when iniquity shall have an end...

Genesis 49:10 The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come...

Nehemiah 9:37 And it yields much increase to the kings whom you have set over us because of our sins: also they have dominion over our bodies...

Psalm 79:7 For they have devoured Jacob, and laid waste his dwelling place.

Psalm 80:15,16 And the vineyard which your right hand has planted, and the branch that you made strong for yourself...

Hosea 3:4 For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image...

Hosea 10:3 For now they shall say, We have no king, because we feared not the LORD; what then should a king do to us?

Amos 9:11 In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins...

John 19:15 But they cried out, Away with him, away with him, crucify him. Pilate said to them, Shall I crucify your King?...

This is

Ezekiel 19:1 Moreover take you up a lamentation for the princes of Israel,

Lamentations 4:20 The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said...

Luke 19:41 And when he was come near, he beheld the city, and wept over it,

Romans 9:2-4 That I have great heaviness and continual sorrow in my heart...

Cross References
Psalm 110:2
The LORD sends forth from Zion your mighty scepter. Rule in the midst of your enemies!

Ezekiel 15:4
Behold, it is given to the fire for fuel. When the fire has consumed both ends of it, and the middle of it is charred, is it useful for anything?

Ezekiel 17:10
Behold, it is planted; will it thrive? Will it not utterly wither when the east wind strikes it--wither away on the bed where it sprouted?"

Ezekiel 19:1
And you, take up a lamentation for the princes of Israel,

Ezekiel 20:47
Say to the forest of the Negeb, Hear the word of the LORD: Thus says the Lord GOD, Behold, I will kindle a fire in you, and it shall devour every green tree in you and every dry tree. The blazing flame shall not be quenched, and all faces from south to north shall be scorched by it.

Ezekiel 20:48
All flesh shall see that I the LORD have kindled it; it shall not be quenched."

Ezekiel 26:17
And they will raise a lamentation over you and say to you, "'How you have perished, you who were inhabited from the seas, O city renowned, who was mighty on the sea; she and her inhabitants imposed their terror on all her inhabitants!

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