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Relevant bibliographies by topics / Babylonian Exile

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Academic literature on the topic 'Babylonian Exile'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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Journal articles on the topic "Babylonian Exile"

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Kim, Hyun Chul Paul. "‘The myth of the empty exile’: A Comparative Exploration into Ancient Biblical Exile and Modern Korean Exile." Journal for the Study of the Old Testament 45, no. 1 (August 24, 2020): 45–64. http://dx.doi.org/10.1177/0309089219875157.

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The objective of this study is to undertake a comparative examination of two exilic contexts—ancient Judah under the Neo-Babylonian Empire and modern Korea under the Japanese occupation. We will examine issues related to ‘population change’ and ‘economic impact’ in the context of the hegemony of the colonizing empire. First, we will review the recent scholarly debates concerning Judean history during the Babylonian exilic era. Next, we will examine the historical records and interpretative issues concerning modern Korea during the Japanese occupation era. Finally, the observations and interpretive implications that arise from this comparative study will be explored. This study will emphasize that many intangible factors point to a likelihood of turmoil and hardship for the majority of the people, both those living under occupation in Judah and those exiled to Babylon, despite the evidence indicating that life continued uninterrupted after the events of 587 BCE.

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Adelman, Rachel. "The Elusive Ark: Locus of Longing in Exile." Journal of Jewish Thought and Philosophy 27, no. 2 (September 20, 2019): 137–67. http://dx.doi.org/10.1163/1477285x-12341300.

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AbstractThis paper compares the Babylonian and Palestinian talmudic traditions on the fate of the ark of the covenant—either lost before or during the Babylonian conquest, or buried in the Temple precincts (b. Yom’a 53b–54a; y. Sheqalim 6:1–2, 49c). In the Babylonian Talmud, the ark and the cherubim are described in highly erotic, feminized terms, blurring traditional gender categories of Israel and God. The feminization of the ark serves as a “survival strategy” to counter the defiling gaze of the gentile conqueror, but also preserves the sacred center as a locus of longing for Jews in diaspora.

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Bloch, Yigal. "Judeans in Sippar and Susa during the First Century of the Babylonian Exile: Assimilation and Perseverance under Neo-Babylonian and Achaemenid Rule." Journal of Ancient Near Eastern History 1, no. 2 (November 28, 2014): 119–72. http://dx.doi.org/10.1515/janeh-2014-0005.

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AbstractThe present study discusses the attestations of persons of Judean origin in Neo-Babylonian cuneiform tablets (of the period between 550 and 490 bce) as possible evidence of some aspects of the social history of the community of Judeans exiled to Babylonia by Nebuchadnezzar II. Although the number of such attestations is very small, it is nonetheless possible to single out two groups which display different patterns of personal name giving across generations. In one instance, a group of merchants in the city of Sippar (belonging mostly to a single family) uses, in part, distinctly Judean personal names in the first generation of the exile, but abandons them completely in favor of Babylonian theophoric names in the next generation. In another instance, a group of individuals active mostly in Susa and probably belonging to the families of royal officials (as suggested by names and patronymics of the type of Beamtennamen – names expressing a pious wish for the well-being of the king) displays the use of Yahwistic personal names even though the fathers of those individuals bore Babylonian theophoric names. It is suggested that the persistence of Yahwistic – hence distinctly Judean – names among royal officials or their direct offspring, even after the previous generation bore Babylonian names, reflects a considerable measure of tolerance toward ethnically foreign elements in the royal administration (the relevant examples date from the period after the establishment of the Achaemenid empire). In contrast, the progressing adoption of Babylonian names among the Judean merchants in Sippar in the first half of the sixth century bce seems likely to reflect assimilation into the native Babylonian society, fostered by the necessity to pursue commercial dealings with the Ebabbar temple of Šamaš and the social circles centered around the temple, which consisted of conservatively minded upper strata of the native Babylonian society. Editions of the cuneiform tablets discussed in the present study are provided in the Appendix.

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Bedford, Peter. "DIASPORA: HOMELAND RELATIONS IN EZRA-NEHEMIAH." Vetus Testamentum 52, no. 2 (2002): 147–65. http://dx.doi.org/10.1163/156853302760013820.

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AbstractEzra-Nehemiah is widely recognized as stressing the separation of Judeans repatriated from Babylonian exile from those they found living in and around Judah at their return. A related theme has received little attention, namely, the on-going relationship between the repatriates and their parent community in the Babylonian-Elamite diaspora. The present article highlights features of this relationship, noting that as a colony of the Babylonian exiles, the community of repatriates remained dependent on the diaspora for leadership and for instruction in religious culture and practice. It is suggested that in tandem with the emphasis on separatism, this view of diaspora-homeland relations reflects a concern current in the mid- to late-fourth century Judah to articulate a Judean identity that reinforced the connection of the Babylonian diaspora to the homeland. In its view of diaspora-homeland relations, Ezra-Nehemiah displays certain features in common with other late-Persian and Hellenistic biblical texts such as Esther and Daniel i-vi.

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Lemche, Niels Peter. "WHAT IF ZEDEKIAH HAD REMAINED LOYAL TO HIS MASTER?" Biblical Interpretation 8, no. 1-2 (2000): 115–28. http://dx.doi.org/10.1163/156851500750119105.

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AbstractThis article works with two different examples of virtual history. The first describes the outcome of the events of 587 bce. What if Zedekiah had not revolted? Then there would have been no Babylonian Exile, no Judaism founded on the idea of an exile, no Christianity founded on Judaism, and no Islam. So perhaps Zedekiah's decision to revolt was the single most important decision made by any persion in the history of Western civilization. Whereas this first scenario is a mock scenario, the second is not. It concerns the virtual history constructed by the biblical historians who, among other things, created the myth of the Babylonian Exile as the foundation myth of their constructed nation, the new Israel. Seen in light of the extent of virtual history found in the Bible, the first scenario could easily—from an historian's point of view—be considered closer to the actual events in the southern Levant of the early sixth century bce.

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Hiebel, Janina M. "Hope in Exile: In Conversation with Ezekiel." Religions 10, no. 8 (August 14, 2019): 476. http://dx.doi.org/10.3390/rel10080476.

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The question of hope in dark times, though topical, is not new. The Babylonian Exile (597/587–539 BCE) is commonly recognised as perhaps the most profound, yet also most fruitful crisis in biblical (Old Testament) times. It involved the total breakdown of all religious and political structures and institutions that previously had provided meaning and protection, yet it led to significant theological progress, laying the foundations for both Judaism and Christianity. Today the metaphor of exile is sometimes used with reference to the present; however, the connection is usually not further explored. This article examines a biblical exilic voice, the book of Ezekiel, which offers an initial prophetic response to the theological, political and identity crisis of the early Babylonian Exile. While resisting both optimism and despair, Ezekiel arrives at an original, if peculiar, imagination of hope, founded solely on theological conviction. The article outlines this process by discussing select texts of the book as examples, and opens it up to conversation with the present. The logic of Ezekiel’s theocentric hope is bound to ultimately remain foreign to modern thinking. However, while it cannot be directly transferred into our times, the article aims to demonstrate that theological reflection on Ezekiel still yields valuable and transferable impulses for thought.

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Furman, Refael. "Exiles and Remnants as a Social Phenomenon." Review of Rabbinic Judaism 23, no. 2 (September 8, 2020): 131–64. http://dx.doi.org/10.1163/15700704-12341367.

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Abstract This study identifies similar sociological patterns connected with identity issues in the biblical prophetic literature concerning the Babylonian exile in and two “modern-time diasporas,” the Armenian and the Palestinian. Certain criteria were found common to the inspected cases, suggesting common identity shaping patterns that may transcend time and culture.

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Beach, Matthew D. "Rereading the Ark Narrative: An Exilic Word of Hope and Warning." Horizons in Biblical Theology 40, no. 1 (April 12, 2018): 78–91. http://dx.doi.org/10.1163/18712207-12341367.

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Abstract This article explains how 2 Sam 6:1-8 was redacted during the Babylonian exile in order to impart a theological message of hope and warning to the exilic community. This is demonstrated through an exploration of the similarities between 2 Sam 6:1-8 and Exod 32. The primary similarities include: (1) how Uzzah fulfills the same priestly role as Aaron; (2) how David serves as a symbolic “Moses figure” who guides the people and the ark to Jerusalem; and (3) how Yahweh broke out against Uzzah in anger, symbolic of how Yahweh allowed the Babylonian army to overthrow Jerusalem and take the people captive.

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Leuchter, Mark. "The Levites in Exile: A Response to L. S. Tiemeyer." Vetus Testamentum 60, no. 4 (2010): 583–90. http://dx.doi.org/10.1163/156853310x530451.

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AbstractSome scholars have contested the presence of Levites among the communities that endured exile to Mesopotamia during the 6th century BCE. The present study examines a number of post-exilic texts that presuppose the existence of Levites in the Eastern Diaspora, attesting to the likelihood that during the Neo-Babylonian period, many Levites were indeed taken captive along with other Judahites, even as other Levite groups remained in the homeland. This led to a diversity of sacral and social purviews within/between the different Jewish communities of the Persian period and their respective religious representatives.

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Kelsey, Marian. "The book of Jonah and the theme of exile." Journal for the Study of the Old Testament 45, no. 1 (August 14, 2020): 128–40. http://dx.doi.org/10.1177/0309089219864607.

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This article examines the exilic theme of many inner-biblical allusions in the book of Jonah. Although there are few allusions to the Babylonian exile itself, allusions to the primeval and exodus narratives focus upon and draw out the exilic motifs in those texts. The allusions characterize the prophet Jonah, accentuating his wrongdoing and dissatisfaction while also indicating a more hopeful outcome for him than the ending of the book would otherwise suggest. Furthermore, the allusions illustrate the literary approach of the author in using biblical narratives to enrich his own story while simultaneously influencing the reader’s interpretation of the texts that he evokes. This insight into the author’s techniques is informative for exploring other instances of inner-biblical allusion in the book.

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Dissertations / Theses on the topic "Babylonian Exile"

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Moss, Karen Sue. "The Babylonian exile and the revitalization of a people." The Ohio State University, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=osu1407406472.

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Smith, Daniel L. "The religion of the landless : a sociology of the Babylonian Exile." Thesis, University of Oxford, 1986. http://ora.ox.ac.uk/objects/uuid:cb08e6da-28ac-4246-90fc-cd027e4bdfef.

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In this study, the Babylonian Exile of the Jews is approached from the perspective of a sociological analysis of more recent historical cases of mass deportation and refugee behaviour. After this survey, four behaviour patterns are isolated that function as 'Mechanisms for Survival' for minorities in crisis and under domination in a foreign environment. These 'Mechanisms' include 1) Structural adaptation, 2) The rise of, and conflict between, new leaders. 35 new Folklore patterns, especially 'Hero' stories, and 4) adoption or elaboration of ritual as a means of boundary maintenance and identity preservation. These four mechanisms are then illustrated from Exilic texts of the Old Testament. The rise of Elders and the changing nature of the Bet Abot is seen as structural adaptation. The conflict of Jeremiah and Hananiah, and the advice of Jeremiah in his 'letter', is seen as the conflict of new leaders in crisis. The 'Diaspora Novella' is compared to Messianic expectation and especially to Suffering Servant to show how folklore can reflect social conditions and serve a function as 'hero stories'. Finally, the latest redactional layers of 'P' reveal concern for purity and separation that expressed itself in social isolationism and boundary maintenance, particularly in the dissolution of marriages with foreign wives. There is also a section on social conflict after the restoration, as a measure of the independent development of exilic social ideology and theology. The conclusion is that sociological analysis of the Exilic material reveals the exilic-post-exilic community exhibiting features of a minority group under stress, and the creative means by which that group responds by Mechanisms for Survival.

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Keck, Elizabeth. "The Glory of Yahweh, Name Theology, and Ezekiel's Understanding of Divine Presence." Thesis, Boston College, 2011. http://hdl.handle.net/2345/3698.

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Thesis advisor: David S. Vanderhooft
I contend that Ezekiel's portrait of the Glory represents an understanding of Yahweh's earthly presence that is markedly different from how the earthly divine presence is understood in Deuteronomistic Name theology. As formulated in Deuteronomy and maintained in the Deuteronomistic History, "Name theology" understands the divine earthly presence to be restricted to the "one place that Yahweh will choose," which is designated as the Jerusalem Temple. Contrary to traditional scholarly understanding, this does not divorce Yahweh from his Temple and place him in Heaven alone, and does not relegate the Temple to symbolic status only. Rather, Name theology not only affirms the divine presence in the Temple, but views it as the only legitimate location for that presence. From his position of exile, Ezekiel depicts the Glory with no exclusive connection to the Temple or the land; the Glory vacates the Temple to allow for its destruction and appears outside sanctified precincts in Babylonia, where God disputes the Jerusalemites' contention that the exiles are now far from him (Ezek 11:15-16). I maintain that Ezekiel's portrait of the Glory finds its inspiration in the Priestly account of the Exodus wanderings before the Tabernacle's existence; in Priestly tradition, this was the only time the Glory appeared outside sanctified precincts. These appearances occurred outside Israel, amidst dislocation, with no physical sanctuary - a situation homologous to Ezekiel's own
Thesis (PhD) — Boston College, 2011
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Hamer, Penny. "The perception of exile in Jeremiah and Ezekiel." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683222.

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Lorek, Piotr. "The motif of exile in the Hebrew Bible : an analysis of a basic literary and theological pattern." Thesis, University of Wales Trinity Saint David, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683320.

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Lee, Jongkyung. "'They will attach themselves to the house of Jacob' : a redactional study of the oracles concerning the nations in the Book of Isaiah 13-23." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:8dbe03b1-c4ca-404f-b1e8-a4a0b5bd55c7.

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The present study argues that a series of programmatic additions were made to the oracles concerning the nations in Isa 13-23 during the late-exilic period by the same circle of writers who were responsible for Isa 40-55. These additions were made to create continuity between the ancient oracles against the nations from the Isaiah tradition and the future fate of the same nations as the late-exilic redactor(s) foresaw. The additions portray a two-sided vision concerning the nations. One group of passages (14:1-2; 14:32b; 16:1-4a; 18:7) depicts a positive turn for certain nations while the other group of passages (14:26-27; 19:16-17; 23:8-9, 11) continues to pronounce doom against the remaining nations. This double-sided vision is set out first in Isa 14 surrounding the famous taunt against the fallen tyrant. 14:1-2, before the taunt, paints the broad picture of the future return of the exiles and the attachment of the gentiles to the people of Israel. After the taunt and other sayings of YHWH against his enemies, 14:26-27 extends the sphere of the underlying theme of 14:4b-25a, namely YHWH's judgement against boastful and tyrannical power(s), to all nations and the whole earth. The two sides of this vision are then applied accordingly to the rest of the oracles concerning nations in chs 13-23. To the nations that have experienced similar disasters as the people of Israel, words of hope in line with 14:1-2 were given. To the nations that still possessed some prominence and reasons to be proud, words of doom in line with 14:26-27 were decreed. Only later in the post-exilic period, for whatever reason, be it changed international political climate or further spread of the Jewish diaspora, was the inclusive vision of 14:1-2 extended even to the nations that were not so favourably viewed by our late-exilic redactor (19:18-25; 23:15-18).

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Trigo, Alessandra Cristina Monteiro de Castro. "O exílio na Babilônia: um novo olhar sobre antigas tradições." Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/8/8152/tde-30012008-112730/.

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A partir da narrativa bíblica, é possível analisar a vida e a atividade profética de Jeremias. Este homem foi um dos responsáveis pela estruturação da religião judaica na diáspora, uma vez que através da sua mensagem aos exilados, uma nova relação com a divindade pôde ser estabelecida. Suas idéias inovaram as condições de relacionamento entre divindade e povo, uma vez que a estrutura anteriormente existente tinha como base uma relação de suserania e vassalagem. Este modelo era encontrado nos tratados realizados entre os governantes dos grandes reinos do Oriente Médio, durante o período da antigüidade. Assim, para se entender as mudanças propostas por Jeremias e suas inovações, foi necessário realizar a caracterização dos modelos de aliança, acima mencionados. A partir disto, estudou-se alianças realizadas anteriormente entre a divindade e o povo de Israel. As palavras de Jeremias serviram para que uma nova forma de relacionamento com a divindade fosse estabelecida pela população judaíta deportada para a Babilônia. Esta nova base permitiu a preservação de uma tradição, cuja origem é muito anterior ao século VI a.C., que hoje denomina-se Judaísmo.
From the Biblical narrative, it is possible to analyze the life and the profetic activity of Jeremias. This man was one of the responsibles for the organization of the Jewish religion in the diaspore, since through its message to the exiled ones, a new relation with the deity could be established. His ideas innovated the foundations of the relationship between deity and people, because the previously existing structure had its base in a relation of suseranity and vassalage. This model was found in the treaties between the kings of the great kingdoms of the Ancient Near East. Thus, in order to understand the changes proposed by Jeremias and its innovations, it was necessary to caracterize the alliance models, mentioned above. From this standpoint, we could study the previous alliances carried out between the deity and the people of Israel. The words of Jeremias allowed the Judeans population deported to Babylon to establish a new form of relationship with the deity. This new base allowed the preservation of a tradition, whose origin goes well before the VI th century B.C., that is called today Judaism.

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Yoder, Tyler R. "Fishing for Fish and Fishing for Men: Fishing Imagery in the Hebrew Bible and the Ancient Near East." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1429659752.

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Wang, Wei. "2S 7,1-17 en contexte historique, évaluation de la mise en forme et de la transmission du texte dans le débat portant sur la tradition deutéronomiste." Thèse, 2009. http://hdl.handle.net/1866/3458.

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L’objectif de ce mémoire est de mettre en lumière la mise en forme, la réception et la transmission de 2S 7,1-17 à l’intérieur du débat qui a présentement cours autour de la rédaction deutéronomiste, ainsi que de vérifier le lien possible de ce texte avec l’évolution de la pensée théologique juive issue de l’édition deutéronomiste. Notre recherche commence par établir un texte hébreu de travail fiable grâce à la critique textuelle. L’analyse syntaxique nous permet ensuite de proposer une traduction qui soit la plus fidèle possible au texte hébreu retenu afin de mieux comprendre le sens du texte dans sa langue originale. Nous abordons, dans le troisième chapitre, la question des différentes sources littéraires ayant pu servir à la composition du texte de 2S 7,1-17. L’exploration plus détaillée de quelques pistes qui sont apparues à la suite de la critique des sources et de la réception du texte de 2S 7,1-17 par le(s) Chroniste(s), nous permet de constater qu’à l’intérieur des traditions textuelles hébraïques, la prophétie de Nathan a évolué de façon significative dans le parcours des différentes traditions de relecture. À partir des quatres étapes de recherches, nous dégageons les éléments qui pourraient être mis en lien avec les théories existantes dans le cadre de l’histoire deutéronomiste et mettons en lumière les forces et les faiblesses des solutions proposées. Les résultats de la recherche nous permettent de penser que l’intégration de la prophétie de Nathan dans la trame historique s’expliquerait par la nécessité d’éclairer une suite d’événements selon diverses perspectives théologiques. Ce n’est qu’à partir des conditions exiliques que nous aurions le texte de 2S 7,1-17 le plus tardif offrant une réflexion sur la première histoire d’Israël. Dans ce sens, la prophétie de Nathan prendrait toute sa valeur et son extension bien au-delà de la seule histoire personnelle de David ou de Salomon.
The principal objective of this thesis is to elucidate the source materials, the reception and the transmission of 2S 7,1-17 inside the debate concerning the Deuteronomic History, as well as to verify the possible link of the text with the evolution of the Jewish theology coming from the Deuteronomic edition. Our research begins with textual criticism in order to establish a reliable text in the Hebrew language. Then a syntactic analysis allows us to propose an accurate translation and to better understand the meaning of the text in its original language. Taking into account the results from these two first chapters, we then deal with the question concerning the different literary sources which lie behind the text of 2S 7,1-17. A more detailed exploration of some issues ensuins the source criticism and the study of the reception of 2S 7,1-17 by the Chronicler(s), show that inside the Hebrew literal traditions, the prophecy of Nathan evolved significantly in different traditions. Based on the four steps of research, we identify the elements that could be linked with the theories existing in the debate of the Deuteronomic History, and highlight the forces and the weaknesses of the proposed solutions. The research results allow us to think that the integration of the prophecy of Nathan into history could be explained by the necessity to clarify a sequence of events according to the diverse theological perspectives. It is in the conditions of the Exile that we have the latest text of 2S 7,1-17 offering a reflection on the first history of Israel. In this meaning, the prophecy of Nathan takes all its value and its extension beyond only the personal history of David or of Solomon.

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Mweemba, Gift. "The Covenant under threat of the Baal fertility cult: a historical-theological study." Thesis, 2010. http://hdl.handle.net/10500/4874.

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The Old Testament is the story of Yahweh and His Covenant relationship with His people Israel. Many other Ancient Near Eastern (ANE) peoples are mentioned in the context of their relationship to Israel. This Covenant relationship which began with Abraham had a core component, the gift of land (Gen 12:7), the Promised Land. The Covenant was ratified at Mount Sinai where the terms, the Ten Commandments were given to Israel. Core to the terms was the obligation that Israel would serve no other god but Yahweh and without any representative image. Israel must be a monotheistic people. Only then would they retain the Promised Land. The Promised Land was occupied by the Canaanites. The Canaanites though difficult to identify with precision, were a people whose religious cult was the direct opposite of Yahwism. They worshipped Baal the fertility god. The fertility cult was a belief that there is no absolute being but a universal realm with a womb of fertility. This womb is the source of fertility and the gods are the agents. In the land of Canaan, Baal was the agent of fertility. The wealth and fertility of the land, crops, livestock, and humans was attributed to Baal. Baal was worshiped through the fertility cult which had cult personnel like prophets, and temple prostitutes. The fertility cult had festivals in which sympathetic magic was performed to induce the gods into action. This magic involved cultic sex and wine consumption in honor of Baal. The Canaanites were driven out of the land lest they influence Israel to copy their ways. This would violate the Covenant and Israel would be ejected out of the land because the occupation was based on keeping the Covenant. There were no strict conditions of obedience in Baal worship like in the Covenant. Baal offered them release from „Covenant Obedience‟ to indulge in sensuality while enjoying the blessings. In the end, the Baal fertility cult had such a negative impact on the Covenant that Israel was ejected out of the Promised Land and deported into the Babylonian Exile as seen in the book of Jeremiah
Old Testament and Ancient Near Eastern Studies
D. Th. (Old Testament)

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Books on the topic "Babylonian Exile"

1

The religion of the landless: The social context of the Babylonian exile. Bloomington, IN: Meyer-Stone Books, 1989.

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Exile and restoration revisited: Essays on the Babylonian and Persian periods in memory of Peter R. Ackroyd. London: T & T Clark, 2009.

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Sandgren, Leo Duprée. Vines intertwined: A history of Jews and Christians from the Babylonian exile to the Advent of Islam. Peabody, Mass: Hendrickson Publishers, 2010.

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editor, Ben-David Carolyn, and Muzeʼon artsot ha-Miḳra (Jerusalem), eds. By the rivers of Babylon: The story of the Babylonian exile = ʻAl naharot Bavel : sipurah shel galut Bavel. Jerusalem: Bible Lands Museum, 2015.

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Daṿid, Sofer, and Wunsch Cornelia author, eds. Documents of Judean exiles and West Semites in Babylonia in the collection of David Sofer. Bethesda, Maryland: CDL Press, 2014.

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Sworn enemies: The divine oath, the book of Ezekiel, and the polemics of exile. Boston: De Gruyter, 2013.

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Out of Babylon. Nashville: Abingdon Press, 2010.

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Smith-Christopher, Daniel L. The Religion of the Landless: The Social Context of the Babylonian Exile. Wipf & Stock, 2015.

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The Sephardim: Their Glorius Tradition from the Babylonian Exile to the Present Day. Jewish Pubn Society, 1992.

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Levy, Abraham, and Lucien Gubbay. The Sephardim: Their Glorious Tradition from the Babylonian Exile to the Present Day. Jewish Pubn Society, 1998.

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Book chapters on the topic "Babylonian Exile"

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Glassman, Ronald M. "The Babylonian Exile." In The Origins of Democracy in Tribes, City-States and Nation-States, 693–704. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-51695-0_63.

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Schwartz, Joshua. "From the Babylonian exile through the Hasmonean period." In Routledge Handbook on Jerusalem, 25–33. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9781315676517-3.

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Bloch, Yigal. "2. Judean Identity during the Exile Concluding Deals on a Sabbath in Babylonia and Egypt under the Neo-Babylonian and the Achaemenid Empires." In A Question of Identity, edited by Dikla Rivlin Katz, Noah Hacham, Geoffrey Herman, and Lilach Sagiv, 43–70. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110615449-003.

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Carr, David M. "The Babylonian Exile." In The Formation of the Hebrew Bible, 225–51. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199742608.003.0009.

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Carr, David M. "Jerusalem’s Destruction and Babylonian Exile." In Holy Resilience, 67–90. Yale University Press, 2014. http://dx.doi.org/10.12987/yale/9780300204568.003.0005.

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Berlejung, Angelika. "Social Climbing in the Babylonian Exile." In Wandering Aramaeans - Aramaeans Outside Syria, 101–24. Harrassowitz, O, 2018. http://dx.doi.org/10.2307/j.ctvckq4pm.12.

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"Global Warming and the Babylonian Exile." In Israel's Past, 139–49. De Gruyter, 2021. http://dx.doi.org/10.1515/9783110717266-010.

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"The Great Prophets of the Babylonian Period—the Exile." In The Religion of the People of Israel, 146–70. Routledge, 2015. http://dx.doi.org/10.4324/9781315691954-6.

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Brett, Mark G. "Intergenerational Trauma: Children of the Exile." In Locations of God, 87–97. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190060237.003.0006.

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This chapter explores the hypothesis that Ezra 7–10 reflects the legacies of intergenerational trauma, particularly in the restriction of Israel’s core identity to children of the exile. This conception of a qᵉhal haggôlāh built on the prophecies of Jeremiah and Ezekiel, who had pronounced judgment against all those who remained in the land during the Babylonian exile in the sixth century BCE. Laying claim to imperial authority, Ezra’s social policy may have led to ethnic fissure if it had succeeded, since it excluded all the Remainees who claimed descent from Abraham. In later developments reflected in Ezra 1–6, however, the gōlāh identity was expanded to include Benjamin, an area that had been continuously occupied during the sixth century, but it still did not include the northern territory of Samaria.

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Ó hAnnracháin, Tadhg. "Figurative Images of Mobility." In Confessionalism and Mobility in Early Modern Ireland, 201–21. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198870913.003.0007.

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Chapter 6 examines how figurative images of mobility helped to structure Irish Christians’ understanding of their lives. This was common to all the traditions of the island. In addition, all drew heavily on the Bible as a fund of examples and inspirations in which themes of mobility and exile figured prominently. Of single greatest importance in this respect was the story of Exodus, and in different ways all the religious traditions of the island identified heavily with the story of the persecution and wandering of the Chosen People and their journey from Egypt to Canaan. The Babylonian captivity was another important point of reference in terms of making meaning of contemporary travails and exiles.

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