The Neo-Babylonian Empire and Babylon in the Latter Prophets

Vanderhooft, David

doi:10.1163/9789004369238

Cited by 59 publications

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“…It would seem that there may be from the vantage point of the writers of Ezra-Nehemiah certain advantages to maintaining communities in different geographic areas within the larger context of international colonial rule. The exile was a terrible disaster with catastrophic effects for Judah (Smith 1989;Vanderhooft 1999;Lipschits 2005;Middlemas 2005;. In this respect, the causes and effects of the Babylonian deportations are still to be lamented (Ezra 9:6-15; Neh 1:8; 9:27-37).…”

Section: Discussionmentioning

confidence: 99%

The Construction of Judean Diasporic Identity in Ezra–Nehemiah

Knoppers

2015

JHS

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This essay explores how Ezra–Nehemiah partially inverts the traditional paradigm of exile found in other biblical writings. When one community is formed at some distance from another in antiquity, the derivative community normally appears as a dependent community (or colony). Yet, in Ezra–Nehemiah the homeland repeatedly experiences renewal through initiatives undertaken by diaspora Judeans. Particular attention is given to how the vertical alliances forged within the Achaemenid administration by two diaspora leaders—Ezra and Nehemiah—are deployed to benefit Yehud. The commendation of Ezra and Nehemiah raises fascinating issues about developing notions of Judean ethnicity and identity in a world dominated by imperial interests.

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Section: Discussionmentioning

confidence: 99%

The Construction of Judean Diasporic Identity in Ezra–Nehemiah

Knoppers

2015

JHS

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“…Although the kings were obligated to provide for the building program, there is no evidence that they had been deported to Babylonia (Vanderhooft ). Unfortunately, the king of Judah is not mentioned in the preserved sections of the text (Unger ; Vanderhooft ; Da Riva ).…”

Section: Sources Related To Judeans In the Early Days Of The Exilementioning

confidence: 99%

“…A receipt dated to 594 BCE and originating in the Sippar administrative archives (Jursa ) confirms delivery of gold by Nabû‐šarrūssu‐ukīn, the rab ša rēši official. Minor emendation of the biblical text, by separating the compound samgar‐nebo (סמגר‐נבו) into two words and associating each with the preceding and following ones, permits his identification with the Nebosarsekim (נבו שר‐סכים, nbwśrskym ; Vanderhooft : 149–152) in Jeremiah's list of “all the princes of the king of Babylon” at the siege of Jerusalem (Jer 39:3, 13). This small administrative text, which represents one transaction in the flow of precious commodities in the form of tax and tribute into the imperial capital, augments the cuneiform evidence for named biblical figures who can be associated with Jeremiah's report of Babylonian officials connected with the destruction of Jerusalem.…”

Section: Sources Related To Judeans In the Early Days Of The Exilementioning

confidence: 99%

Cuneiform Sources for Judeans in Babylonia in the Neo‐Babylonian and Achaemenid Periods: An Overview

Pearce

2016

Religion Compass

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Cuneiform Sources for Judeans in Babylonia in the Neo-Babylonian and Achaemenid Periods: An Overview Cuneiform documents written in Babylonia provide valuable evidence for the experience of the Judeans who came there during the Exile and who remained throughout the Neo-Babylonian and Achaemenid periods. Recent publications add significant data to the corpus previously known. The article describes and summarizes the relevant cuneiform evidence that informs an understanding of the Judeans' role in the social and economic history of Babylonia. Comparanda make clear that the Judeans occupied a place in the Babylonian economy and social order similar to that of other deportee populations in Babylonia.The Bible preserves historical narratives of, as well as prophetic and literary responses to, the Babylonian Exile and its aftermath; these, in turn, ref lect on events that catalyze the transformation of Judean deportees and their descendants into adherents of the nascent Jewish identity and faith. Scholars recognize the need to incorporate a wide variety of documentation in order to assess the full range of Judean experiences in the early Second Temple period. Recent studies introduce new perspectives to the analysis of archeological, historical, and textual evidence for economic and social history in Judah (see, e.g., Miller, Ben Zvi, and Knoppers 2015). With regard to the sources produced by the Babylonian Empire, scholars have had to contend, until recently, with a corpus of limited size and scope that constrained contextualizing social and economic experiences of Judeans there. The picture began to change with the publication of an administrative text written in 498 BCE ( Joannès and Lemaire 1999; Lemaire 2005) in āl-Yāḫūdu, "Judahtown." This previously unknown settlement in southern Babylonia offered concrete evidence for the existence of a settlement populated largely by Judeans nearly a century after the first exilic wave (597 BCE). In 2014, Pearce and Wunsch published another 100+ administrative and legal documents written in āl-Yāḫūdu and environs; editions of another collection of nearly equal size and contents are due to appear (Wunsch forthcoming). The date of the earliest āl-Yāḫūdu text now known, 572 BCE, confirms a Judean presence on the Babylonian landscape in the first generation following the destruction of the Jerusalem Temple. The latest āl-Yāḫūdu text dates to 477 BCE; thus there exists nearly continuous documentation of Judeans in Babylonia to and beyond the period of the construction of the second Temple. These sources (to which add Joannès and Lemaire 1996; Abraham 2005 Abraham -2006 enrich the investigation of social and economic forces that shaped the experiences of the exiles' descendants and that provided a foundation for an enduring Jewish community in Babylonia. The present study reviews and summarizes the Babylonian cuneiform evidence for Judeans in the Neo-Babylonian and Achaemenid periods.Although they all refer to aspects of the topic under consideration here, the terms Neo-Babylonia...

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“…17.Beaulieu 1989, 62; Vanderhooft 1999, 19 n 45. For instance, the word Gutium (also present in the Nabonidus Chronicle ) was considered by the Mesopotamians to be both a geographical term and a group of people inhabiting the Zagros mountains to the east of Babylon and the north of Elam.…”

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confidence: 99%

Notes On The ‘Elamite’ Garment Of Cyrus The Great

Álvarez‐Món¹

2009

Antiq. J.

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According to the latest collation of theNabonidus Chronicle, a reference is made to Cyrus the Great wearing an ‘Elamite’ garment during the investiture ceremony of Cambyses. This study examines the likely characteristics of this garment in the light of a recent study of seventh- and sixth-centurybcElamite elite garments. Within this context it is suggested that theChroniclemay have done no more than state the obvious. In 538bc, Cyrus went to Babylon clad in (traditional) Elamite (style) attire. This ceremonial garment is to be identified with a fine (perhaps cotton-made) fringed robe decorated with bands, including golden bracteates.

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The Neo-Babylonian Empire and Babylon in the Latter Prophets

Cited by 59 publications

References 0 publications

The Construction of Judean Diasporic Identity in Ezra–Nehemiah

The Construction of Judean Diasporic Identity in Ezra–Nehemiah

Cuneiform Sources for Judeans in Babylonia in the Neo‐Babylonian and Achaemenid Periods: An Overview

Notes On The ‘Elamite’ Garment Of Cyrus The Great

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