The first of the passages in which the fate of the monarchy is foretold requires little to be said by way of explanation. It is a symbolic action of the kind with which we are now familiar, exhibiting the certainty of the fate in store both for the people and the king. The prophet again becomes a “sign” or portent to the people—this time in a character which every one of his audience understood from recent experience. He is seen by daylight collecting “articles of captivity”—_i.e._, such necessary articles as a person going into exile would try to take with him—and bringing them out to the door of his house. Then at dusk he breaks through the wall with his goods on his shoulder; and, with face muffled, he removes “to another place.” In this sign we have again two different facts indicated by a series of not entirely congruous actions. The mere act of carrying out his most necessary furniture and removing from one place to another suggests quite unambiguously the captivity that awaits the inhabitants of Jerusalem. But the accessories of the action, such as breaking through the wall, the muffling of the face, and the doing of all this by night, point to quite a different event—viz., Zedekiah’s attempt to break through the Chaldæan lines by night, his capture, his blindness, and his imprisonment in Babylon. The most remarkable thing in the sign is the circumstantial manner in which the details of the king’s flight and capture are anticipated so long before the event. Zedekiah, as we read in the second book of Kings, as soon as a breach was made in the walls by the Chaldæans, broke out with a small party of horsemen, and succeeded in reaching the plain of Jordan. There he was overtaken and caught, and sent before Nebuchadnezzar’s presence at Riblah. The Babylonian king punished his perfidy with a cruelty common enough amongst the Assyrian kings: he caused his eyes to be put out, and sent him thus to end his days in prison at Babylon. All this is so clearly hinted at in the signs that the whole representation is often set aside as a prophecy after the event. That is hardly probable, because the sign does not bear the marks of having been originally conceived with the view of exhibiting the details of Zedekiah’s punishment. But since we know that the book was written after the event, it is a perfectly fair question whether in the interpretation of the symbols Ezekiel may not have read into it a fuller meaning than was present to his own mind at the time. Thus the covering of his head does not necessarily suggest anything more than the king’s attempt to disguise his person.(31) Possibly this was all that Ezekiel originally meant by it. When the event took place he perceived a further meaning in it as an allusion to the blindness inflicted on the king, and introduced this into the explanation given of the symbol. The point of it lies in the degradation of the king through his being reduced to such an ignominious method of securing his personal safety.