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Life-situation of Exiles in Babylon (Heb: 'Golah' - Ezek 1:1, 3:15)
Two sides are seen in OT. One is the sadness and suffering expressed in Ps 137, by those longing for place of worship in Jerusalem (Zion). However they had a good life in Babylon, if people were not interested in worshipping God. Many stayed behind, enjoying the good life. Some had political influence, like Nehemiah being cup-bearer to king, and there were opportunities to prosper in business.
Some of the exiles became rich, so they could give gold and silver to those returning to Jerusalem (Ezra 1:6). The building fund grew to 61,000 darics of gold, 5000 minas of silver (Persian coins) (2:68). The exiles brought back 7337 servants / slaves from Babylon, as well as many singers and animals (2:65). Earlier Jeremiah had written a letter to the exiles, telling them to settle in Babylon (Jer 29). Josephus wrote: "yet did many of them stay at Babylon, as not willing to leave their possessions" (Ant 11:3:8). Out of the two to three million Jews in Persia, only about 50,000 returned with Zerubbabel. Those who returned from exile were those whose spirit God had stirred (1:5).
Location of exiles
Some of the leading exiles were in the city of Babylon, including King Jehoiachin (2 Kg 24:15, 25:27), and Daniel, who was first prominent in the Babylonian court, then in the Persian court. Others were settled in different colonies near to Babylon. Ezekiel was among the exiles at Tel-Abib, by the river Chebar, a canal near Babylon (Ezek 1:1, 3:15). Nippur was a major trading centre, was the location of the first known bank in human history, started by the Murashu family, mentioned on clay tablets. These tablets list sixty Jewish names from the time of Artaxerxes I, and forty from the time of Darius II, who were trading partners with Murashu, royal officials, or collectors of taxes. There seems to have been no social or commercial barriers between the Jews and the Babylonians. There were other Jewish colonies in Tel-melah, Tel-harsha, Cherub, Addan, Immer (Ezra 2:59, Neh 7:61), and Casiphia (Ezra 8:17).
Jeremiah wrote to the exiles (who he refers to as the good figs) to settle down (Jer 29). His letter was addressed to remaining elders, priests, prophets and all people (v1). This indicates that the cultural and social identity of the exiles was maintained, as well as the leadership and organisation of their society and nation. The elders of Judah are also mentioned (Ezek 8:1, 14:1, 20:1)
The genealogies of the returning exiles show that the family lines were kept distinct (Ezra 3, Neh 7). Most people could still prove their genealogy (Ezra 2:1-58, Neh 7:6-60), only a minority were not able to (Ezra 2:59-62) so were excluded from serving in the priesthood (Neh 7:61-65).
Jewish religious developments in Babylon
Babylon was considered unclean. However there may have been a limited substitute worship of Yahweh carried out in Babylon, but it could not be the real thing. The only place to worship Yahweh was in Zion, which meant that desire to worship Yahweh was the only incentive to return to Jerusalem. Ezra found some priests in Casiphia (Ezra 8:15-20). Perhaps the professional religious people had congregated at one site, as there were no Levitical priests among the group of exiles with Ezra (v15).
In the absence of the central sanctuary, the outward religious signs would have become very important. Circumcision was not part of Babylonian religion, so would have become a distinguishing mark of the Jews. Ezekiel emphasises the keeping of the Sabbath (Ezek 20:12, 22:26, 33:28). The exilic prophets would have been most important to the Jews, in keeping their faith alive, bringing the word of the Lord to the people, especially Ezekiel, who saw a vision of the glory of God in Babylon.
The popular view of the ancient near east was that if an empire conquers you, their god must be stronger than your god. See the Holy War page. But through the teaching of the prophets, the God of Israel was shown not to be weaker, but the exile was a result of the disobedience of God's people. This is demonstrated particularly in Ezek 16:20,23, where Ezekiel gives a history of the people's attitude to the Lord.
The prophets had also predicted a seventy year exile, followed by restoration, calling the people to repentance and promising salvation to those who repent. Ezekiel had a vision of dry bones, which was given to the exiles in Babylon (Ezek 37). The interpretation is that the bones are the whole house of Israel (37:11-14). This gave hope for the whole nation, not just Judah. (also 34:17ff, 37:15ff, 40-48). Isaiah also addressed the people in exile (Is 40 - 55), predicting a highway to return - a second exodus. He also describes the procession of returning exiles across the desert (43:14-20, 49:8-13, 52:7-12). The return from exile is linked with the coming of the anointed one (Messiah), Cyrus. He was also described as an eagle (Is 46:11), the victor from east (41:2), and the shepherd (44:28).
Situation in Palestine
The situation for those left in the land was very difficult, with many hardships: high taxes, forced labour (Lam 5:4-5), child labour (5:13), raids by nomadic tribes and no protection by Babylonians (5:9).
Persians' policy of religious tolerance
The Persians integrated a great diversity of peoples into a single administrative system, while being able to maintain respect for the local customs and beliefs. The Persians allowed the political and religious identity of captured peoples to be maintained. They allowed people to worship their own gods and observe the proper forms of their own religions. We should not think that Cyrus had become a real believer in the One True God. Cyrus identified himself with the people he had conquered by claiming allegiance to Marduk and the other Babylonian gods.
These are his words recorded on the Cyrus Cylinder
"I returned to these sacred cities ... the sanctuaries of which have been in ruins for a long time, the images which used to live therein and established for them permanent sanctuaries. I also gathered all their former inhabitants and return to them their habitations ...
May all the gods whom I have resettled in their sacred cities asked daily Bel and Nebo for a long life for me ..., to Marduk my lord, may they say this, "Cyrus the king who worships you ..."
In the Decree of Cyrus (Ezra 1:1-4) in 538 BC, he made recognition of Yahweh (1:2), and permitted the house of the God of Israel in Jerusalem to be rebuilt (1:3). The full text of the decree is in Ezra 6:3-5, recorded in in Aramaic, the official language for government and trade in Persian empire.
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