TRV
Translation
King James Version
¶ Thus saith the Lord GOD; I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon an high mountain and eminent:
KJV (with Strong's)
Thus saith H559 the Lord H136 GOD H3069; I will also take H3947 of the highest branch H6788 of the high H7311 cedar H730, and will set H5414 it; I will crop off H6998 from the top H7218 of his young twigs H3127 a tender one H7390, and will plant H8362 it upon an high H1364 mountain H2022 and eminent H8524:
Complete Jewish Bible
"Adonai ELOHIM says, 'From the top of this tall cedar, from its highest branch, I will take a shoot and plant it myself on a high and prominent mountain.
Berean Standard Bible
This is what the Lord GOD says: ‘I will take a shoot from the lofty top of the cedar, and I will set it out. I will pluck a tender sprig from its topmost shoots, and I will plant it on a high and lofty mountain.
American Standard Version
Thus saith the Lord Jehovah: I will also take of the lofty top of the cedar, and will set it; I will crop off from the topmost of its young twigs a tender one, and I will plant it upon a high and lofty mountain:
World English Bible Messianic
Thus says the Lord GOD: I will also take of the lofty top of the cedar, and will set it; I will crop off from the topmost of its young twigs a tender one, and I will plant it on a high and lofty mountain:
Geneva Bible (1599)
Thus saith the Lord God, I wil also take off the top of this hie cedar, and wil set it, and cut off the top of the tender plant thereof, and I wil plant it vpon an hie mountaine and great.
Young's Literal Translation
Thus said the Lord Jehovah: I have taken of the foliage of the high cedar, And I have set it , From the top of its tender shoots a tender one I crop, And I--I have planted it on a mountain high and lofty.
In the KJVVerse 20,848 of 31,102
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Commentary on Ezekiel 17 verses 22–24
22 ¶ Thus saith the Lord GOD; I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon an high mountain and eminent:
23 In the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell.
24 And all the trees of the field shall know that I the LORD have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the LORD have spoken and have done it.
When the royal family of Judah was brought to desolation by the captivity of Jehoiachin and Zedekiah it might be asked, "What has now become of the covenant of royalty made with David, that his children should sit upon his throne for evermore? Do the sure mercies of David prove thus unsure?" To this it is sufficient for the silencing of the objectors to answer that the promise was conditional. If they will keep my covenant, then they shall continue, Psa 132:12. But David's posterity broke the condition, and so forfeited the promise. But the unbelief of man shall not invalidate the promise of God. He will find out another seed of David in which it shall be accomplished; and that is promised in these verses.
I. The house of David shall again be magnified, and out of its ashes another phoenix shall arise. The metaphor of a tree, which was made us of in the threatening, is here presented in the promise, Eze 17:22, Eze 17:23. This promise had its accomplishment in part when Zerubbabel, a branch of the house of David, was raised up to head the Jews in their return out of captivity, and to rebuild the city and temple and re-establish their church and state; but it was to have its full accomplishment in the kingdom of the Messiah, who was a root out of a dry ground, and to whom God, according to promise, gave the throne of his father David, Luk 1:32. 1. God himself undertakes the reviving and restoring of the house of David. Nebuchadnezzar was the great eagle that had attempted the re-establishing of the house of David in a dependence upon him, Eze 17:5. But the attempt miscarried; his plantation withered and was plucked up. "Well," says God, "the next shall be of my planting: I will also take of the highest branch of the high cedar and I will set it." Note, As men have their designs, God also has his designs; but his will prosper when theirs are blasted. Nebuchadnezzar prided himself in setting up kingdoms at his pleasure, Dan 5:19. But those kingdoms soon had an end, whereas the God of heaven sets up a kingdom that shall never be destroyed, Dan 2:44. 2. The house of David is revived in a tender one cropped from the top of his young twigs. Zerubbabel was so; that which was hopeful in him was but the day of small things (Zac 4:10), yet before him great mountains were made plain. Our Lord Jesus was the highest branch of the high cedar, the furthest of all from the root (for soon after he appeared the house of David was all cut off and extinguished), but the nearest of all to heaven, for his kingdom was not of this world. He was taken from the top of the young twigs, for he is the man, the branch, a tender plant, and a root out of a dry ground (Isa 53:2), but a branch of righteousness, the planting of the Lord, that he may be glorified. 3. This branch is planted in a high mountain (Eze 17:22), in the mountain of the height of Israel, Eze 17:23. Thither he brought Zerubbabel in triumph; there he raised up his son Jesus, sent him to gather the lost sheep of the house of Israel that were scattered upon the mountains, set him his king upon his holy hill of Zion, sent forth the gospel from Mount Zion, the word of the Lord from Jerusalem; there, in the height of Israel, a nation which all its neighbours had an eye upon as conspicuous and illustrious, was the Christian church first planted. The churches of Judea were the most primitive churches. The unbelieving Jews did what they could to prevent its being planted there; but who can pluck up what God will plant? 4. Thence it spreads far and wide. The Jewish state, though it began very low in Zerubbabel's time, was set as a tender branch, which might easily be plucked up, yet took root, spread strangely, and after some time became very considerable; those of other nations, fowl of every wing, put themselves under the protection of it. The Christian church was at first like a grain of mustard-seed, but became, like this tender branch, a great tree, its beginning small, but its latter end increasing to admiration. When the Gentiles flocked into the church then did the fowl of every wing (even the birds of prey, which those preyed upon, as the wolf and the lamb feeding together, Isa 11:6) come and dwell under the shadow of this goodly cedar. See Dan 4:21.
II. God himself will herein be glorified, Eze 17:24. The setting up of the Messiah's kingdom in the world shall discover more clearly than ever to the children of men that God is the King of all the earth, Psa 47:7. Never was there a more full conviction given of this truth, that all things are governed by an infinitely wise and mighty Providence, than that which was given by the exaltation of Christ and the establishment of his kingdom among men; for by that it appeared that God has all hearts in his hand, and the sovereign disposal of all affairs. All the trees of the field shall know, 1. That the tree which God will have to be brought down, and dried up, shall be so, though it be ever so high and stately, ever so green and flourishing. Neither honour nor wealth, neither external advancements nor internal endowments, will secure men from humbling withering providence. 2. That the tree which God will have to be exalted, and to flourish, shall so be, shall so do, though ever so low, and ever so dry. The house of Nebuchadnezzar, that now makes so great a figure, shall be extirpated, and the house of David, that now makes so mean a figure, shall become famous again; and the Jewish nation, that is now despicable, shall be considerable. The kingdom of Satan, that has borne so long, so large, a sway, shall be broken, and the kingdom of Christ, that was looked upon with contempt. shall be established. The Jews, who, in respect of church-privileges, had been high and green, shall be thrown out, and the Gentiles, who had been low and dry trees, shall be taken in their room, Isa 54:1. All the enemies of Christ shall be abased and made his footstool, and his interests shall be confirmed and advanced: I the Lord have spoken (it is the decree, the declared decree, that Christ must be exalted, must be the headstone of the corner), and I have done it, that is, I will do it in due time, but it is as sure to be done as if it were done already. With men saying and doing are two things, but they are not so with God. What he has spoken we may be sure that he will do, nor shall one iota or tittle of his word fall to the ground, for he is not a man, that he should lie, or the son of man, that he should repent either of his threatenings or of his promises.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–24. Public domain.
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Origen of AlexandriaAD 253
HOMILIES ON EZEKIEL 12:4
There is one who dishonors the judgment of God; there is another who honors it.
Origen of AlexandriaAD 253
HOMILIES ON EZEKIEL 12:4
To the one who has transgressed and has dishonored the judgment of God, Pharaoh cannot come to the rescue; he will die in the center of Babylon for his transgressions.
JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER SEVEN
[Daniel 7:1] "In the first year of Belshazzar, King of Babylon, Daniel beheld a dream. And a vision of his head upon his bed. And when he wrote the dream down, he comprehended it in a few words and gave a brief summary of it, saying..." This section which we now undertake to explain, and also the subsequent section which we are going to discuss, is historically prior to the two previous sections. For this present section and that which follows it are recorded to have taken place in the first and third years of the reign of King Belshazzar (Jeremiah 39) [Jerome's citation of Jeremiah 39 seems quite pointless in this connection]. But the section which we read previously to the one just preceding this, is recorded to have taken place in the last year, indeed on the final day, of Belshaz-zar's reign. And we meet this phenomenon not only in Daniel but also in Jeremiah [cf. Jeremiah 35 and Jeremiah 34] and Ezekiel (Ezekiel 17), as we shall be able to show, if life spares us that long. But in the earlier portion of the book, the historical order has been followed, namely the events which occurred in the time of Nebuchadnezzar, and Belshazzar, and Darius or Cyrus. But in the passages now before us an account is given of various visions which were beheld on particular occasions and of which only the prophet himself was aware, and which therefore lacked any importance as signs or revelations so far as the barbarian nations were concerned. But they were written down only that a record of the things beheld might be preserved for posterity.
JeromeAD 420
Commentary on Ezekiel
(Ver. 22 seq.) Thus says the Lord (God says in the Vulgate): And I will take from the top of the cedar’s highest branch, and I will set it; I will break off a tender one from the crown of its branches, and I will plant it on a high and elevated mountain: upon the lofty mountain of Israel I will plant it. And it shall spring forth into a shoot, and it shall bear fruit, and it shall become a mighty cedar, and all the birds of the air shall dwell under it; every bird shall make its nest under the shade of its branches. And all the trees of the field shall know that I the Lord have brought down the high tree, and exalted the low tree; and have dried up the green tree, and have made the dry tree to bud: I the Lord have spoken and have done it. LXX: For thus says the Lord God: I will take away from the top of the choice cedar tree and will give from the head of its branches, and from the heart of it I will take away, and I will plant it on a high mountain, in the lofty mountain of Israel, and I will set it, and it will bring forth branches, and it will bear fruit, and it will become a majestic cedar, and all birds of every kind will rest under it, and all flying creatures will rest in its shade. And its branches will sprout again, and all the trees of the field will know that I am the Lord who humbles the lofty tree and exalts the lowly tree, who dries up the green tree and causes the dry tree to flourish. I am the Lord who speaks and acts. This is what is read in the Septuagint: 'And I will take from the top of its branches,' which is added in Theodotion's edition. And what follows: 'And its branches will be restored,' should be noted with an obelus, because it is not found in the Hebrew. True Nebuchadnezzar therefore takes from the top of the lofty cedar, from the top of its branches, so that his kingdom may be humble and not exalted. But the Lord God Almighty, who spoke to Ezekiel, takes from the royal stock and from the house of David; and he plants on a high and lofty mountain, which speaks in the psalm: 'I, however, have been appointed king by him over his holy mountain Zion' (Psalm 2:6). For the prince of Judah had failed, and the leader of Israel, until he came who was to be laid up: and he shall be the expectation of the Gentiles. This one burst forth into a shoot, and produced fruit, and surpassed all the cedars with his greatness, so that all the birds of the sky may dwell under him, and all his creatures may be protected by his shade. Of whom Habakkuk says: Horns are in his hands, there his strength is hidden; and he who desires to gather his chicks under his wings, like a hen (Matthew 23): so that all the trees of the region may know that he is the Lord. Speaking tropologically about the believers: This is he who once humbled the prideful Israel and exalted the humble people of the nations, who dried up the green wood of the Jews, flourishing and bearing fruit in the Law and the Prophets; and made the dry wood of the nations sprout: so that he might fulfill with his actions what he always spoke. The same thing is represented by the words of Simeon in the Gospel, saying: Behold, this child is set for the fall, and rising again of many (Luke 2:34). And the grain of mustard seed, though it is the smallest of all seeds, when it grows, it becomes a dwelling place for birds (Matthew 13:32). Some interpret it differently, as the exalted humbled and the humble exalted, referring to the passion of the Lord Savior. Who, being in the form of God, did not consider it robbery to be equal with God: but emptied himself, taking the form of a servant (Philippians 2:6-7); and after the resurrection, the same tree was exalted, which was first green, dried up by death, and then revived, regaining its original greenness. Others explain both [adventus] in the context of Israel: that first he will come in humility and be rejected, and second he will be restored to his original state, after the fulfillment of what the Apostle Paul says: When the fullness of the Gentiles has come in, then all Israel will be saved (Deuteronomy 5:9-10).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ezekiel 17:22 marks a pivotal shift in the prophet's message, moving from a detailed allegory of Judah's rebellion and impending judgment to a glorious promise of divine restoration and Messianic hope. Following the condemnation of Zedekiah's treachery against Babylon, this verse unveils Yahweh's sovereign initiative to establish a new, righteous kingdom, symbolized by a tender shoot from the royal Davidic line, which He Himself will plant and exalt to universal prominence. It underscores God's unwavering faithfulness to His covenant promises, even amidst human failure and national catastrophe, pointing forward to a future of ultimate divine triumph.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 17:22 is rich in Symbolism and Allegory, building upon the extended allegorical riddle of the two eagles and the great cedar in the preceding verses. The "high cedar" clearly symbolizes the Davidic monarchy and the kingdom of Judah, renowned for its strength and prominence. The "highest branch" represents the royal lineage, while the "tender one" or "young twig" is a powerful symbol of a new, humble, yet divinely chosen shoot from that same royal stock. The "high mountain and eminent" symbolizes the future kingdom's supreme exaltation, visibility, and universal dominion, contrasting with the previous imagery of a "lowly vine." The entire passage also employs Contrast, setting the failure of human kings and their grand alliances against God's humble yet ultimately glorious initiative. The repeated "I will" statements constitute Divine Speech or an Oracle, emphasizing God's absolute sovereignty and unwavering commitment to His promises, transforming a narrative of judgment into a declaration of hope.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 17:22 is a profound theological statement, asserting God's ultimate sovereignty and His faithfulness to His covenant promises, particularly the Davidic covenant, even in the face of human rebellion and national ruin. It reveals that God's plan for redemption transcends immediate judgment, always pointing toward a future restoration initiated by Him. The "tender one" signifies that God's chosen instrument for this restoration will not come through human might or political maneuvering, but through humble, divinely appointed means, ultimately culminating in the establishment of a universal, righteous kingdom. This promise serves as a beacon of hope, assuring that God's purposes will prevail, and His kingdom will be established in glory, a testament to His unwavering love and power.
REFLECTION AND APPLICATION
Ezekiel 17:22 offers profound encouragement for believers navigating seasons of despair, failure, or uncertainty. It reminds us that even when human institutions crumble, leaders disappoint, and circumstances seem dire, God remains sovereign and utterly faithful to His promises. Our hope should not be anchored in earthly powers, political alliances, or human ingenuity, but in God's divine plan, which often unfolds in ways we least expect—starting small, humble, and seemingly insignificant, yet destined for unparalleled glory. This verse calls us to trust in God's ultimate control over history, to find solace in His unwavering commitment to His covenant, and to patiently await the full manifestation of His kingdom. It reassures us that God will indeed bring about His purposes, establishing His righteous reign through His chosen one, transforming desolation into divine exaltation and offering enduring hope to all who trust in Him.
Questions for Reflection
FAQ
What is the significance of the "high cedar" and the "tender one" in this prophecy?
Answer: The "high cedar" symbolizes the Davidic monarchy of Judah, representing its former strength, majesty, and established royal lineage. In contrast, the "tender one" (or "tender twig") signifies a new, humble, and seemingly vulnerable shoot from that same royal line. This contrast is crucial: it highlights that God's future king and kingdom would not emerge from the existing, proud, and rebellious monarchy, but from a divinely chosen, humble beginning, emphasizing God's sovereign hand in raising up a new, righteous ruler.
How does this verse relate to the preceding allegory of the two eagles?
Answer: The preceding allegory in Ezekiel 17:1-21 details the judgment upon Judah's King Zedekiah for his treachery against Babylon, symbolized by a vine turning from the first eagle (Nebuchadnezzar) to the second (Pharaoh). Ezekiel 17:22 immediately follows this pronouncement of judgment, serving as a divine counterpoint. While the earlier verses focus on human failure and God's righteous punishment, verse 22 shifts the focus entirely to God's own initiative to bring about future restoration. It assures that despite the failure of human kings and the impending destruction, God's ultimate plan for a righteous kingdom will prevail.
What does "upon an high mountain and eminent" signify for the planted shoot?
Answer: This phrase symbolizes the ultimate exaltation, visibility, and universal dominion of the kingdom that God will establish through the "tender one." A "high mountain" is a place of prominence and authority, often associated with divine presence or a universal kingdom in biblical prophecy (e.g., Isaiah 2:2). "Eminent" further emphasizes its towering, conspicuous nature. This imagery signifies that the divinely planted kingdom will rise above all earthly powers, be seen by all nations, and exert supreme, lasting authority, drawing all people to itself.
CHRIST-CENTERED FULFILLMENT
Ezekiel 17:22 finds its ultimate and glorious fulfillment in Jesus Christ, the promised Messiah. He is the "tender one," the humble shoot who emerged from the "highest branch of the high cedar"—the royal lineage of David, as affirmed in the genealogies of Matthew 1:1 and Luke 3:23-38. Unlike the proud and rebellious kings of Judah, Jesus was born in humble circumstances, in a manger in Bethlehem (Luke 2:7), embodying the "tender" and unexpected nature of God's chosen one. Yet, it was God Himself who "cropped off" this tender one and "planted" Him, nurturing His growth in wisdom and stature (Luke 2:52). The promise to plant this shoot "upon an high mountain and eminent" powerfully foreshadows Christ's exaltation following His crucifixion and resurrection. He was lifted up, not just on the cross, but to the right hand of God, where He reigns with supreme authority (Philippians 2:9-11). His kingdom, though inaugurated humbly, is destined to fill the whole earth, becoming the "great mountain" that Daniel foresaw (Daniel 2:35), drawing all peoples to itself (John 12:32). Thus, Ezekiel 17:22 is a vibrant prophecy of Christ's humble first advent and His glorious, universal reign, demonstrating God's unwavering faithfulness to His covenant promises through His Son.