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The Neo-Babylonian Empire under the rule of Nebuchadnezzar II occupied the Kingdom of Judah between 597–586 BCE and destroyed the First Temple in Jerusalem. [3] According to the Hebrew Bible, the last king of Judah, Zedekiah, was forced to watch his sons put to death, then his own eyes were put out and he was exiled to Babylon (2 Kings 25).
Clay tablet. The Akkadian cuneiform inscription lists certain rations and mentions the name of Jeconiah (Jehoiachin), King of Judah, and the Babylonian captivity. From Babylon, Iraq. Reign of Nebuchadnezzar II, c. 580 BCE. Vorderasiatisches Museum, Berlin. In the late 7th century BCE, the Kingdom of Judah was a client state of the Assyrian ...
Judah's revolts against Babylon (601–586 BCE) were attempts by the Kingdom of Judah to escape dominance by the Neo-Babylonian Empire.Resulting in a Babylonian victory and the destruction of the Kingdom of Judah, it marked the beginning of the prolonged hiatus in Jewish self-rule in Judaea until the Maccabean Revolt of the 2nd century BCE.
539 BC: Babylon is conquered by Cyrus the Great, defeating Nabonidus. 538 BC: Return of some Jews from Babylonian exile who build the Second Temple about fifty years after the destruction of the First Temple, from 520 BC–516 BC. 537 BC: Jews transported to Babylon are allowed to return to Jerusalem, bringing to a close the Babylonian captivity.
As but one example, when Jeremiah commits the keys of the Temple to the tower for safe keeping (ch. 29), the time of restoration is fixed as "until the people return from captivity." However, in the parallel narrative in 4 Baruch 3:7-8, when Jeremiah commits the holy vessels to the earth, the time has become "until the gathering of the beloved ...
The destruction was followed by a mass exile: the surviving inhabitants of the city, including other segments of the population, were carried off to Mesopotamia, [58] marking the onset of the era known in Jewish history as the "Babylonian Captivity". Zedekiah himself was captured, blinded, and transported to Babylon. [58] Others fled to Egypt.
Israel Yuval contends the Babylonian captivity created a promise of return in the Jewish consciousness which had the effect of enhancing the Jewish self-perception of Exile after the destruction of the Second Temple, albeit their dispersion was due to an array of non-exilic factors. [88]
In Jeremiah 39–40, the "poor people, who had nothing", [2] who remained in Judah when the rest of its population were deported to Babylon, are referred to as a "remnant". [3] The post-exilic biblical literature (Ezra–Nehemiah, Haggai and Zechariah) consistently refers to the Jews who have returned from the Babylonian captivity as the remnant.