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"In Judeans in Babylonia, Tero Alstola presents a comprehensive investigation of deportees in the sixth and fifth centuries BCE. By using cuneiform documents as his sources, he offers the first book-length social historical study of the Babylonian Exile, commonly regarded as a pivotal period in the development of Judaism. The results are considered in the light of the wider Babylonian society and contrasted against a comparison group of Neirabian deportees. Studying texts from the cities and countryside and tracking developments over time, Alstola shows that there was notable diversity in the Judeans' socio-economic status and integration into Babylonian society"--

Jews --- Economic conditions. --- History --- Social conditions. --- Babylonian captivity, Jewish --- Babylonian exile, Jewish --- Political and social conditions --- Ancient history: to c 500 CE

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Jews --- History --- 224.2 --- Jesaja. Isaias --- Babylonian captivity, Jewish --- Babylonian exile, Jewish --- Bible. --- Antico Testamento --- Hebrew Bible --- Hebrew Scriptures --- Kitve-ḳodesh --- Miḳra --- Old Testament --- Palaia Diathēkē --- Pentateuch, Prophets, and Hagiographa --- Sean-Tiomna --- Stary Testament --- Tanakh --- Tawrāt --- Torah, Neviʼim, Ketuvim --- Torah, Neviʼim u-Khetuvim --- Velho Testamento --- Criticism, interpretation, etc. --- Jews - History - Babylonian captivity, 598-515 B.C.

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Juifs --- Histoire --- 224.3 --- Jeremias. Lamentationes. Klaagliederen --- Jews --- History --- Bible. --- Theology. --- Babylonian captivity, Jewish --- Babylonian exile, Jewish --- Jeremiabuch --- Jeremiah (Book of the Old Testament) --- Jérémie (Book of the Old Testament) --- Livre de Jérémie --- Yirmeyah (Book of the Old Testament) --- Yirmeyahu (Book of the Old Testament) --- Juifs - Histoire - 953-586 av. J.-C. --- Juifs - Histoire - 598-515 av. J.-C. (Captivite de Babylone)

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Sworn Enemies explains how the book of Ezekiel uses formulaic language from the exodus origin tradition - especially YHWH's oath - to craft an identity for the Judahite exiles. This language openly refutes an autochthonous origin tradition preferred by the non-exiled Judahites while covertly challenging Babylonian claims that YHWH was no longer worthy of worship. After specifying the layers of meaning in the divine oath, the book shows how Ezekiel uses these connotations to construct an explicit, public transcript that denies and mocks the non-exiles' appeals to a combined Abraham and Jacob tradition (e.g. Ezek 35). Simultaneously, Ezekiel employs the oath's exodus connotations to support a disguised polemic that resists Babylonian claims that YHWH was powerless to help the exiles. When YHWH swears "as I live" the text goes on to implicitly replace Marduk with YHWH as the deity who controls nations and history (e.g. Ezek 17). Ezekiel, thus, shares the "monotheistic" concepts found in Deutero-Isaiah and elsewhere. Finally, using James C. Scott's concept of hidden transcripts, the author shows how both polemics cooperate to define a legitimate Judahite nationalism and faithful Yahwism that allows the exiles to resist these threatening "others".

Bible --- Language, style --- Criticism, interpretation, etc --- 224.4 --- Ezechiël --- Bible. --- Esŭgel (Book of the Old Testament) --- Ezechiel (Book of the Old Testament) --- Ezekiel (Book of the Old Testament) --- Ezekieli (Book of the Old Testament) --- Hesekiel (Book of the Old Testament) --- Yechezkel (Book of the Old Testament) --- Yeḥezḳel (Book of the Old Testament) --- Criticism, interpretation, etc. --- Language, style. --- Oaths. --- Jews --- Babylonian captivity, Jewish --- Babylonian exile, Jewish --- Oaths --- Manners and customs --- Vows --- History --- Law and legislation --- Ezekiel. --- Judahite Exile. --- Monotheism. --- Patriarchal Traditions. --- Pentateuch.

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In Israel and Judah Redefined, C. L. Crouch uses trauma studies, postcolonial theory, and social-scientific research on migration to analyse the impact of mass displacements and imperial power on Israelite and Judahite identity in the sixth century BCE. Crouch argues that the trauma of deportation affected Israelite identity differently depending on resettlement context. Deportees resettled in rural Babylonia took an isolationist approach to Israelite identity, whereas deportees resettled in urban contexts took a more integrationist approach. Crouch also emphasises the impact of mass displacement on identity concerns in the homeland, demonstrating that displacement and the experience of Babylonian imperial rule together facilitated major developments in Judahite identity. The diverse experiences of this period produced bitter conflict between Israelites and Judahites, as well as diverse attempts to resolve this conflict. Inspired by studies of forced migration and by postcolonial analyses of imperial domination, Crouch's book highlights the crucial contribution of this era to the story of Israel and Judah.

Jews --- Psychic trauma --- Exile (Punishment) --- History --- Biblical teaching. --- Identity. --- Bible. --- Criticism, interpretation, etc. --- Identity, Jewish --- Jewish identity --- Jewishness --- Jewish law --- Jewish nationalism --- Banishment --- Deportation as a punishment --- Ostracism (Exile) --- Alternatives to imprisonment --- Emotional trauma --- Injuries, Psychic --- Psychic injuries --- Trauma, Emotional --- Trauma, Psychic --- Psychology, Pathological --- Babylonian captivity, Jewish --- Babylonian exile, Jewish --- Ethnic identity --- Race identity --- Legal status, laws, etc. --- Antico Testamento --- Hebrew Bible --- Hebrew Scriptures --- Kitve-ḳodesh --- Miḳra --- Old Testament --- Palaia Diathēkē --- Pentateuch, Prophets, and Hagiographa --- Sean-Tiomna --- Stary Testament --- Tanakh --- Tawrāt --- Torah, Neviʼim, Ketuvim --- Torah, Neviʼim u-Khetuvim --- Velho Testamento