In the year 597 (being then, probably, not far from thirty years of age) he was carried off to Babylonia by Nebuchadrezzar with King Jehoiachin and a large body of nobles, military men and artisans, and there, it would seem, he spent the rest of his life.
A more sympathetic attitude appears in two elegies (xix.), one on the kings Jehoahaz and Jehoiachin, the other on the nation.
His young son Jehoiachin surrendered after a three months' reign, with his mother and the court; they were taken away to Babylonia, together with a number of the artisan class (596).
But the thread of the history is broken, and apart from an allusion to the favour shown to the captive Jehoiachin (with which the books of Jeremiah and Kings conclude), there is a gap in the records, and subsequent events are viewed from a new standpoint (§ 20).
2) has apparently confused him with Jehoiachin, and the latter's reign is so brief that some overlapping is conceivable.
There is also an evident relation between the pairs: Jehoahaz and Jehoiakim, Jehoiachin and Zedekiah (e.g.
In 561 B.C. the captive Judaean king, Jehoiachin, had received special marks of favour from Nebuchadrezzar's son Amilmarduk.
But the later recension of Judaean history - our sole source - entirely ignores the elevation of Jehoiachin (2 Kings xxv.
Some traditions regarded the last king of Davidic descent (Jehoiachin) as the first exilarch, and all the later holders of the dignity claimed to be scions of the royal house of Judah.
5-11 to be really a reference to the past, prophetic in form only, and brings down the whole section to a later period of Chaldaean rule, "hardly, one would think, before the deportation of the people under Jehoiachin in 597" (p. 49).
(See JEHOIACHIN.) Which "three years" (2 Kings xxiv.
Thus, it would appear that the book has confused Jehoiakim and Jehoiachin (2 Chron.
Ezekiel was one of the captives who were carried with Jehoiachin in 597 B.C. to Babylonia, and was settled with many other exiles at a place called Tel-abib (iii.
Although Syria and Palestine now became Babylonian, this revival of the Egyptian Empire aroused hopes in Judah of deliverance and led to revolts (under Jehoiachin and Zedekiah), in which Judah was apparently not alone.'