Tzidkiyahu is not mentioned by name in Sefer Yehezkel. The kingdom of Babylonia is likewise only mentioned in these chapters indirectly and there is no prophecy that deals with the future of Babylonia and its destruction in the upcoming group of chapters that offer prophecies to the nations. Because Yehezkel is based in Babylonia, he is unable to denounce the empire in which he dwells. For the kings of Babylonia, the coronation of Tzidkiyahu in Jerusalem had the effect of creating an artificial quiet, while in effect discontinuing the monarchy of the dynasty of David in Jerusalem. Therefore, paying explicit attention to Tzidkiyahu as king may have aroused the ire of the Babylonians.
Through a symbolic act, Yehezkel is commanded to “exile” himself, carry his “gear for exile.” The departure into exile is undertaken in the evening, in the dark, with his face covered, through a hole he digs in the wall. This prophecy is God’s response to Tzidkiyahu’s rebellion against Babylonia, which contravenes God’s order conveyed to him by the prophet. The descriptions in Melakhim and in Yirmiyahu of Tzidkiyahu’s exile match the details of Yehezkel’s prophecy: the capture of the king, bringing him to Babylon, his judgement, blindness and the fate of his company.
