Babylonian Exile
The Babylonian captivity, or Babylonian exile, is the name generally given to the deportation and exile of the Jews of the ancient Kingdom of Judah to Babylon by Nebuchadnezzar.
The Babylonian exile is distinguished from the earlier exile of citizens of the northern Kingdom of Israel to Assyria around 722 B.C.E.
The inhabitants of the southern kingdom, Judah, faced at least two deportations. The first occurred in 597 B.C.E., as a result of the conquest of Jerusalem by Nebuchadnezzar II. The purpose of this action was to punish King Josiah's son Jehoiakim for allying with Egypt and rebelling against Babylonian rule. Jehoiakim died during the seige and his son Jehoiachin, also called Jeconiah, continued to resist until he was forced to surrender after a reign of only three months. Nebuchadnezzar order him and the elite citizens of Judah deported, together with the most valuable treasures of the Temple and the palace. (II Kings 24 1-16). Among the captives was prophet Ezekiel, though not Jeremiah, who remained in Jerusalem, where he counseled cooperation with Babylon, while other prophets urged resistance.
When Jeremiah's advice was not heeded, another more general deportation took place in 586 B.C.E. The new king, Zedekiah, had taken the oath as a vassal of Nebuchadnezzar (Ezek. 17:13), but rebelled. Nebuchadnezzar began the siege of Jerusalem in January 587. He was soon forced to abandon the seige in order to face Zedekiah's Egtyptian allies. After defeating them in battle the Babylonian forces renewed their assult on Jerusalem, finally breaching its walls in July, 586. Zedekiah and his court attempted to flee, but were captured. As punishment, he was forced to witness the death of his sons and then blinded. After this, he was taken in chains to Babylon. On or about August 7 of the same year, Nebuchadnezzar's captain, Nebuzaradan, supervised the destruction and burding of the Temple of Jerusalem, the royal palace, and virtually the entire city. The surviving inhabitants were deported to Babylon. Another 70-80 leading citizens, including the high priest Seraiah, were put to death (2 Kings 25, Jer. 34). A nobable exception was the prophet Jeremiah, who was rightly viewed by the Babylonian as a vocal opponent of the rebellion. Later, a third deportation was ordered by Nebuchadnezzar when yet another rebellion broke out around n 582-581 B.C.E. A number of Judeans, including Jeremiah, succeeded in escaping to Egypt during this time.
Historical account
The Book of Jeremiah 52:28-30 mentions three separate occasions. The first was in the time of Jehoiachin in 597 B.C.E., when the Temple of Jerusalem was partially despoiled and a number of the leading citizens were removed. After eleven years (586 B.C.E., in the reign of Zedekiah) a fresh rising of the Judaeans occurred; the city was razed to the ground and a further deportation ensued. Finally, five years later (581 B.C.E.), Jeremiah records a third captivity. After the overthrow of Babylonia by the Persians, Cyrus gave the Jews permission to return to their native land (537 B.C.E.), and more than 40,000 are said to have availed themselves of the privilege. (See Jehoiakim; Ezra; Nehemiah and Jews.) Previously, the northern tribes had been taken captive by Assyria and never returned; survivors of the Babylonian exile were all that remained of the Children of Israel. The Persians had a different political philosophy of managing conquered territories than the Babylonians or Assyrians: under the Persians, local personages were put into power to govern the local populace.
When the Israelites returned home, they found a mixture of peoples practicing a religion very similar, but not identical, to their own. Hostility grew between the returning Jews and the Samaritans, the mixed-blood people of the region, and has continued to this day. According to the Bible, the Samaritans were foreign people settled into the area by the kings of Assyria and who had partially adopted the Israelite religion. Although there are many other conflicting theories about the Samaritans' origins, many of them may have simply been Israelites who remained behind and thus had no part in the sweeping changes of the Israelite religion brought about among the captives. Alternatively, perhaps the fierce purity of the Jewish religion and cultural identity of the Babylonian Jews returning from exile, seventy years after their deportation, completely eclipsed the partial fate of the mixed group of Israelite survivors, who had practised paganism for hundreds of years in Israel (including the worship of a golden bull), and who had inter-married with the peoples sent into the territory by the Assyrians (a practice strictly forbidden by Mosaic Laws, and punished by Nehemiah).
Impact upon the Jewish philosophy of the time
The Babylonian Captivity and the subsequent return to Israel were seen as one of the pivotal events in the drama between God and His people, Israel. Just as they had been predestined for, and saved from, slavery in Egypt, the Israelites were predestined to be punished by God through the Babylonians, and then saved once more. The Babylonian Captivity had a number of serious effects on Judaism and the Jewish culture. For example, the current Hebrew script was adopted during this period, replacing the traditional Israelite script.
Impact upon Jewish history
This period saw the last high-point of Biblical prophecy in the person of Ezekiel, followed by the emergence of the central role of the Torah in Jewish life; according to many historical-critical scholars, it was edited and redacted during this time, and saw the beginning of the canonization of the Bible, which provided a central text for Jews. This process coincided with the emergence of scribes and sages as Jewish leaders (see Ezra and the Pharisees). Prior to exile, the people of Israel had been organized according to tribe; afterwards, they were organized by clans, only the tribe of Levi continuing in its 'special role'. After this time, there were always sizable numbers of Jews living outside Eretz Israel; thus, it also marks the beginning of the "Jewish diaspora," unless this is considered to have begun with the Assyrian Captivity of Israel.
The above section incorporates text from the public domain 1911 Encyclopædia Britannica, and may be adapted from the original.
In Rabbinic literature, Babylon is a metaphor for the current Jewish diaspora.
Other resources
- Yohanan Aharoni & Michael Avi-Yonah, "The MacMillan Bible Atlas," Revised Edition, pp. 96-106 (1968 & 1977 by Carta Ltd).
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