Ezekiel 17:17

KJV

Neither shall Pharaoh with [his] mighty army and great company make for him in the war, by casting up mounts, and building forts, to cut off many persons:

KJV (with Strong's)

Neither shall Pharaoh {H6547} with his mighty {H1419} army {H2428} and great {H7227} company {H6951} make {H6213} for him in the war {H4421}, by casting up {H8210} mounts {H5550}, and building {H1129} forts {H1785}, to cut off {H3772} many {H7227} persons {H5315}:

Complete Jewish Bible

Pharaoh with his mighty army and numerous troops will give him no help in the war, when they raise siege-works and build fortified towers to destroy many people;

Berean Standard Bible

Pharaoh with his mighty army and vast horde will not help him in battle, when ramps are built and siege walls constructed to destroy many lives.

American Standard Version

Neither shall Pharaoh with his mighty army and great company help him in the war, when they cast up mounds and build forts, to cut off many persons.

Commentary

### SUMMARY
Ezekiel 17:17 is a stark prophetic declaration within the parable of the two eagles and the vine, revealing the futility of King Zedekiah's alliance with Egypt against Babylon. It underscores God's absolute sovereignty over nations and human affairs, asserting that even the formidable military power of Pharaoh would be utterly incapable of delivering Judah from the divinely ordained Babylonian siege. The verse highlights the inevitable consequences of breaking a solemn covenant and trusting in human strength over divine will, leading to the severe judgment of Jerusalem.

### CONTEXT
* **Literary Context:** Ezekiel 17:17 is embedded within the intricate "parable of the two eagles and the vine" (Ezekiel 17:1-10), which the prophet Ezekiel is commanded to present to the "rebellious house" of Israel. The first great eagle, with its large wings and long feathers, represents King Nebuchadnezzar of Babylon, who came to Jerusalem, plucked the top of the cedar (King Jehoiachin), and carried him to Babylon. He then took a seed of the land (Zedekiah) and planted it as a low vine (a vassal king) in a well-watered field, signifying Judah's new subservient status under Babylon. The vine was meant to thrive under Babylonian suzerainty, but it turned its roots towards a second great eagle (Pharaoh of Egypt), seeking water and strength, symbolizing Zedekiah's treacherous rebellion and appeal for Egyptian military aid. God's judgment is pronounced against this breach of covenant, culminating in the declaration of this verse that Egypt's help will be useless against Babylon's siege, as detailed in [Ezekiel 17:15-16](/ezekiel/17-15 "Ezekiel 17:15-16 - Zedekiah's Rebellion and God's Judgment").
* **Historical & Cultural Context:** This prophecy was delivered during the Babylonian exile (c. 593-592 BC), following Nebuchadnezzar's first siege of Jerusalem in 597 BC. King Zedekiah, installed by Babylon, swore an oath of allegiance to Nebuchadnezzar, an oath understood as binding before God in the ancient Near East. However, driven by nationalist sentiment and a desperate desire for independence, Zedekiah sought an alliance with Pharaoh Hophra of Egypt. Egypt, though a regional power, was in decline and unable to effectively challenge Babylon's rising dominance. The verse specifically mentions "casting up mounts, and building forts," which refers to standard siege warfare tactics of the era. Besieging armies would construct massive earthen ramps (siege ramps or mounts) to reach the top of city walls and erect fortified towers or structures (forts) to protect their troops and provide elevated platforms for assault weapons. This imagery vividly portrays the overwhelming and methodical nature of the Babylonian military machine, against which Egypt's intervention would be futile.
* **Key Themes:** The primary themes in Ezekiel 17:17 and the broader chapter include **Divine Sovereignty** over human nations and political alliances. God's plan for Judah's judgment and exile, though mediated through Babylon, is ultimately His will, which no earthly power can thwart. Another key theme is the **Futility of Earthly Alliances** when they contradict God's declared purpose. Zedekiah's trust in Egypt, despite its apparent military strength, is condemned as a misplaced hope that will lead to greater devastation, echoing warnings against relying on human might rather than God's power found in [Isaiah 31:1-3](/isaiah/31-1 "Isaiah 31:1-3 - Woe to Those Who Go Down to Egypt for Help"). Furthermore, the verse highlights the severe **Consequences of Covenant Breaking**. Zedekiah's oath to Nebuchadnezzar, though made to a foreign king, was considered a sacred covenant before God, and its violation incurred divine wrath, leading to the ultimate destruction of Jerusalem and the exile of its people, as God explicitly states, "Shall he prosper? Shall he escape who does such things? Shall he break a covenant and escape?" in [Ezekiel 17:15](/ezekiel/17-15 "Ezekiel 17:15 - The Consequences of Breaking Covenant").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **chayil (Hebrew, _chayil'_):** This word, translated as "mighty army" and implied in "great company," signifies force, whether of men, means, or other resources. It denotes strength, valor, and military might. In Ezekiel 17:17, it emphasizes the formidable, yet ultimately insufficient, power of Pharaoh's forces. Despite their perceived strength and numbers, their "chayil" would prove utterly inadequate against God's determined judgment through Babylon. The term highlights the human tendency to trust in visible, tangible power, which the prophet exposes as a false hope when set against divine decree.
* **çôlᵉlâh (Hebrew, _çôlᵉlâh'_):** Translated as "mounts," this term refers to a military mound or rampart constructed by besiegers. These were massive earthen or rubble ramps built to elevate attacking forces to the level of a city's walls, allowing for direct assault or the deployment of siege engines. The mention of "casting up mounts" (from `shâphak`, to spill forth or mound up) vividly describes the arduous and determined effort of the Babylonian army to overcome Jerusalem's defenses. It signifies the methodical and overwhelming nature of the siege that Egypt would be powerless to counter.
* **kârath (Hebrew, _kârath'_):** This primitive root means "to cut (off, down or asunder)," and by implication, "to destroy or consume." In the context of "to cut off many persons," it points to the devastating loss of life that would result from the Babylonian siege. This is not merely a military defeat but a catastrophic human toll, emphasizing the tragic consequences of Zedekiah's rebellion and misplaced trust. The verb also carries the theological weight of "to covenant" (originally by cutting flesh), making its use here particularly poignant: the breaking of a covenant (by Zedekiah) leads to the "cutting off" (destruction) of his people.

#### Verse Breakdown
* **"Neither shall Pharaoh with [his] mighty army and great company":** This opening clause immediately dismisses the efficacy of Judah's chosen ally. Pharaoh, the powerful ruler of Egypt, along with his impressive military force (`chayil`) and numerous retinue (`qâhâl`), is explicitly declared to be incapable of providing the anticipated help. This sets the stage for the absolute futility of human-centric solutions.
* **"make for him in the war,":** This phrase clarifies the context of Pharaoh's expected intervention – it is a military engagement, a "war" (`milchâmâh`). The verb "make" (`ʻâsâh`) here refers to undertaking an action or providing assistance. The implication is that despite Zedekiah's desperate plea and reliance, Pharaoh will be unable to "make" or bring about any effective aid or deliverance for Jerusalem in the face of the impending conflict.
* **"by casting up mounts, and building forts,":** This describes the specific, overwhelming tactics of the Babylonian besiegers. "Casting up mounts" (`shâphak çôlᵉlâh`) refers to constructing siege ramps, while "building forts" (`bânâh dâyêq`) refers to erecting siege towers or other protective structures. These were sophisticated and effective methods for breaching fortified cities. The verse emphasizes that even against such determined and successful military engineering, Pharaoh's army would be rendered useless.
* **"to cut off many persons:":** This final clause states the devastating outcome of the siege. The purpose of the Babylonian tactics is to "cut off" (`kârath`) or destroy "many persons" (`rab nephesh`). This refers to the widespread death and destruction that would befall the inhabitants of Jerusalem. It highlights the grim reality of the judgment and the severe human cost of Zedekiah's rebellion and God's unwavering justice.

#### Literary Devices
Ezekiel 17:17 employs several powerful literary devices. The entire chapter is framed as an **Allegory** or **Parable**, where the "two eagles and the vine" symbolize specific historical figures and nations (Nebuchadnezzar, Pharaoh, Zedekiah, Babylon, Egypt, Judah). Within this verse, there is strong **Irony**: Zedekiah sought help from a seemingly "mighty army" to escape destruction, yet this very army is declared powerless to prevent the "cutting off of many persons." This highlights the paradoxical nature of relying on human strength when divine judgment is at hand. The explicit naming of "Pharaoh" and the detailed description of "casting up mounts, and building forts" serve as **Specific Imagery**, grounding the abstract prophetic message in concrete, recognizable military realities of the ancient world, making the impending doom palpable. Furthermore, the verse functions as a **Prophetic Declaration**, a direct, authoritative statement of God's will and judgment, leaving no room for doubt regarding the outcome.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 17:17 profoundly articulates the theological truth of God's absolute sovereignty over all earthly powers and political machinations. It serves as a powerful reminder that human alliances, no matter how formidable they appear, are ultimately impotent when they contravene the divine will. Zedekiah's desperate appeal to Egypt was not merely a political miscalculation; it was a profound spiritual failure, a rejection of reliance on the Lord in favor of worldly strength. This verse teaches that true security and deliverance are found only in God, and that attempts to circumvent His plans through human ingenuity or military might are destined for failure and severe consequences. It underscores the danger of misplaced trust, urging believers to place their ultimate hope and confidence in the unwavering power and faithfulness of the Almighty rather than in the fleeting strength of men or nations.

* [Psalm 20:7](/psalm/20-7 "Psalm 20:7 - Trust in the Name of the Lord")
* [Isaiah 31:1](/isaiah/31-1 "Isaiah 31:1 - Woe to Those Who Go Down to Egypt for Help")
* [Jeremiah 37:7](/jeremiah/37-7 "Jeremiah 37:7 - God's Message About Pharaoh's Army")

### REFLECTION AND APPLICATION
Ezekiel 17:17 offers timeless wisdom for contemporary believers, challenging us to examine where our ultimate trust lies. In a world characterized by political instability, economic uncertainty, and personal challenges, it is tempting to seek security in human institutions, financial portfolios, influential connections, or even our own abilities. However, this verse serves as a sobering reminder that all such "mighty armies" and "great companies" are ultimately insufficient when God's sovereign purposes are at work. It calls us to a radical dependence on God, acknowledging that His plans cannot be thwarted by any earthly power. True peace and security are found not in the strength of our alliances or the size of our resources, but in surrendering to His will and trusting in His unfailing provision. This means aligning our lives, our decisions, and our hopes with His revealed truth, rather than seeking shortcuts or relying on worldly solutions that may promise deliverance but ultimately lead to deeper despair.

#### Questions for Reflection
* **Where do I tend to place my ultimate trust when faced with overwhelming challenges – in God or in human resources and strategies?**
* **In what areas of my life might I be relying on a "Pharaoh" (a worldly system, person, or resource) rather than on the Lord?**
* **How does understanding God's absolute sovereignty, as demonstrated in this verse, impact my prayer life and my approach to difficult circumstances?**
* **What practical steps can I take to cultivate a deeper reliance on God's power and wisdom, rather than on my own or others' strength?**

### FAQ

**What was the significance of Zedekiah's oath to Nebuchadnezzar?**

Answer: Zedekiah's oath to Nebuchadnezzar was a solemn covenant, sworn in the name of the Lord. In the ancient Near East, such oaths, even to pagan kings, were considered binding and sacred, especially when God's name was invoked. For Zedekiah to break this oath by seeking an alliance with Egypt was not merely a political maneuver but a profound act of rebellion against God Himself, who had ordained Babylon's rise and Judah's subservience as a consequence of their sin. God viewed this covenant-breaking as a direct affront to His divine authority and faithfulness, as highlighted in [Ezekiel 17:15-16](/ezekiel/17-15 "Ezekiel 17:15-16 - Zedekiah's Broken Covenant").

**Why couldn't Pharaoh's army help Judah, despite being "mighty"?**

Answer: Pharaoh's army, though historically powerful, was unable to help Judah because God had decreed Judah's judgment and the success of Babylon's siege. The "mighty army and great company" of Pharaoh were no match for the sovereign will of God. This verse emphasizes that no human power, however formidable, can thwart God's purposes. Pharaoh's inability to intervene effectively was not due to a lack of military capability on his part but rather to the divine orchestration of events, ensuring that God's judgment on Judah for its rebellion and covenant-breaking would be fully executed. This divine control over nations is a recurring theme in prophetic literature, as seen in [Isaiah 10:5-7](/isaiah/10-5 "Isaiah 10:5-7 - Assyria as God's Instrument").

### CHRIST-CENTERED FULFILLMENT
Ezekiel 17:17, with its stark portrayal of the futility of human alliances and the sovereignty of God's judgment, finds profound Christ-centered fulfillment in the person and work of Jesus. While Zedekiah sought a worldly king (Pharaoh) to deliver him from judgment, humanity's true need was for a divine King to deliver from sin and death. The "mighty army and great company" of Pharaoh proved powerless to "cut off many persons" from destruction, but Christ, through His ultimate sacrifice, became the true deliverer who "cuts off" the power of sin and death for all who believe. He is the ultimate covenant-keeper, unlike Zedekiah, who broke his oath. Jesus perfectly fulfilled the covenant with God on behalf of humanity, establishing a new and better covenant through His blood ([Hebrews 8:6](/hebrews/8-6 "A Better Covenant")). Where reliance on Pharaoh led to "cutting off many persons," reliance on Christ leads to eternal life for "many persons" ([Mark 10:45](/mark/10-45 "The Son of Man Came to Serve")). He is the true and only secure refuge, the one in whom all our hope and trust should be placed, for He is sovereign over all earthly powers and promises a salvation that no human "mounts" or "forts" of sin can withstand ([Colossians 2:15](/colossians/2-15 "Triumph Over Principalities and Powers")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 37:7

Thus saith the LORD, the God of Israel; Thus shall ye say to the king of Judah, that sent you unto me to enquire of me; Behold, Pharaoh's army, which is come forth to help you, shall return to Egypt into their own land.

Ezekiel 4:2

And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set [battering] rams against it round about.

Isaiah 36:6

Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so [is] Pharaoh king of Egypt to all that trust in him.

Ezekiel 29:6

And all the inhabitants of Egypt shall know that I [am] the LORD, because they have been a staff of reed to the house of Israel.

Ezekiel 29:7

When they took hold of thee by thy hand, thou didst break, and rend all their shoulder: and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand.

Jeremiah 37:5

Then Pharaoh's army was come forth out of Egypt: and when the Chaldeans that besieged Jerusalem heard tidings of them, they departed from Jerusalem.

Jeremiah 33:5

They come to fight with the Chaldeans, but [it is] to fill them with the dead bodies of men, whom I have slain in mine anger and in my fury, and for all whose wickedness I have hid my face from this city.