When Was Ancient Jerusalem Destroyed?—Part One
Why It Matters; What the Evidence Shows
This is the first of two articles in consecutive issues of The Watchtower that discuss scholarly questions surrounding the date of the destruction of ancient Jerusalem. This two-part series presents thoroughly researched and Bible-based answers to questions that have puzzled some readers.
“According to historians and archaeologists, 586 or 587 B.C.E. is generally accepted as the year of Jerusalem’s destruction.*Why do Jehovah’s Witnesses say that it was 607 B.C.E.? What is your basis for this date?”
SO WROTE one of our readers. But why be interested in the actual date when Babylonian King Nebuchadnezzar II razed the city of Jerusalem? First, because the event marked an important turning point in the history of God’s people. One historian said that it led to “a catastrophe, indeed the ultimate catastrophe.” The date marked the end of a temple that had been at the heart of the worship of Almighty God for more than 400 years. “O God,” lamented a Bible psalmist, “they have dishonored your holy temple. They have left Jerusalem in ruins.”—Psalm 79:1, God’s Word Bible.*
Second, because knowing the actual year when this “ultimate catastrophe” began and understanding how the restoration of true worship in Jerusalem fulfilled a precise Bible prophecy will build your confidence in the reliability of God’s Word. So why do Jehovah’s Witnesses hold to a date that differs from widely accepted chronology by 20 years? In short, because of evidence within the Bible itself.
“Seventy Years” for Whom?
Years before the destruction, the Jewish prophet Jeremiah provided an essential clue to the time frame given in the Bible. He warned “all those living in Jerusalem,” saying: “This whole country will become a desolate wasteland, and these nations will serve the king of Babylon seventy years.” (Jeremiah 25:1, 2, 11, New International Version) The prophet later added: “This is what Jehovah has said, ‘In accord with the fulfilling of seventy years at Babylon I shall turn my attention to you people, and I will establish toward you my good word in bringing you back to this place.’” (Jeremiah 29:10) What is the significance of the “seventy years”? And how does this time period help us to determine the date of Jerusalem’s destruction?
Instead of saying 70 years “at Babylon,” many translations read “for Babylon.” (NIV) Some historians therefore claim that this 70-year period applies to the Babylonian Empire. According to secular chronology, the Babylonians dominated the land of ancient Judah and Jerusalem for some 70 years, from about 609 B.C.E. until 539 B.C.E. when the capital city of Babylon was captured.
The Bible, however, shows that the 70 years were to be a period of severe punishment from God—aimed specifically at the people of Judah and Jerusalem, who were in a covenant to obey him. (Exodus 19:3-6) When they refused to turn from their bad ways, God said: “I will summon . . . Nebuchadnezzar king of Babylon . . . against this land and its inhabitants and against all the surrounding nations.” (Jeremiah 25:4, 5, 8, 9, NIV) While nearby nations would also suffer Babylon’s wrath, the destruction of Jerusalem and the 70-year exile to follow were called by Jeremiah “the punishment of my people,” for Jerusalem had “sinned greatly.”—Lamentations 1:8; 3:42; 4:6, NIV.
So according to the Bible, the 70 years was a period of bitter punishment for Judah, and God used the Babylonians as the instrument for inflicting this severe chastisement. Yet, God told the Jews: “When seventy years are completed, . . . I will . . . bring you back to this place”—the land of Judah and Jerusalem.—Jeremiah 29:10, NIV.
When Did “the Seventy Years” Start?
The inspired historian Ezra, who lived after the 70 years of Jeremiah’s prophecy were fulfilled, wrote of King Nebuchadnezzar: “He carried into exile to Babylon the remnant, who escaped from the sword, and they became servants to him and his sons until the kingdom of Persia came to power. The land enjoyed its sabbath rests; all the time of its desolation it rested, until the seventy years were completed in fulfillment of the word of the LORD spoken by Jeremiah.”—2 Chronicles 36:20, 21, NIV.
Thus, the 70 years were to be a period when the land of Judah and Jerusalem would enjoy “sabbath rests.” This meant that the land would not be cultivated—there would be no sowing of seed or pruning of vineyards. (Leviticus 25:1-5, NIV) Because of the disobedience of God’s people, whose sins may have included a failure to observe all the Sabbath years, the punishment was that their land would remain unworked and deserted for 70 years.—Leviticus 26:27, 32-35, 42, 43.
When did the land of Judah become desolated and unworked? Actually, the Babylonians under Nebuchadnezzar attacked Jerusalem twice, years apart. When did the 70 years commence? Certainly not following the first time that Nebuchadnezzar laid siege to Jerusalem. Why not? Although at that time Nebuchadnezzar took many captives from Jerusalem to Babylon, he left others behind in the land. He also left the city itself standing. For years after this initial deportation, those left remaining in Judah, “the lowly class of the people,” lived off their land. (2 Kings 24:8-17) But then things drastically changed.
A Jewish revolt brought the Babylonians back to Jerusalem. (2 Kings 24:20; 25:8-10) They razed the city, including its sacred temple, and they took many of its inhabitants captive to Babylon. Within two months, “all the people [who had been left behind in the land] from the least to the greatest, together with the army officers, fled to Egypt for fear of the Babylonians.” (2 Kings 25:25, 26, NIV) Only then, in the seventh Jewish month, Tishri (September/October), of that year could it be said that the land, now desolate and unworked, began to enjoy its Sabbath rest. To the Jewish refugees in Egypt, God said through Jeremiah: “You have seen all the disaster that I brought upon Jerusalem and upon all the cities of Judah. Behold, this day they are a desolation, and no one dwells in them.” (Jeremiah 44:1, 2, English Standard Version) So this event evidently marked the starting point of the 70 years. And what year was that? To answer, we need to see when that period ended.
When Did “the Seventy Years” End?
The prophet Daniel, who lived until “the kingdom of Persia came to power,” was on the scene in Babylon, and he calculated when the 70 years were due to end. He wrote: “I, Daniel, perceived in the books the number of years that, according to the word of the LORD to Jeremiah the prophet, must pass before the end of the desolations of Jerusalem, namely, seventy years.”—Daniel 9:1, 2, ESV.
Ezra reflected on the prophecies of Jeremiah and linked the end of “the seventy years” to the time when “the LORD moved the heart of Cyrus king of Persia to make a proclamation.” (2 Chronicles 36:21, 22, NIV) When were the Jews released? The decree ending their exile was issued in “the first year of Cyrus the king of Persia.” (See the box “A Pivotal Date in History.”) Thus, by the fall of 537 B.C.E., the Jews had returned to Jerusalem to restore true worship.—Ezra 1:1-5; 2:1; 3:1-5.
According to Bible chronology, then, the 70 years was a literal period of time that ended in 537 B.C.E. Counting back 70 years, the start date of the period would be 607 B.C.E.
But if the evidence from the inspired Scriptures clearly points to 607 B.C.E. for Jerusalem’s destruction, why do many authorities hold to the date 587 B.C.E.? They lean on two sources of information—the writings of classical historians and the canon of Ptolemy. Are these sources more reliable than the Scriptures? Let us see.
Classical Historians—How Accurate?
Historians who lived close to the time when Jerusalem was destroyed give mixed information about the Neo-Babylonian kings.* (See the box “Neo-Babylonian Kings.”) The time line based on their chronological information disagrees with that of the Bible. But just how reliable are their writings?
One of the historians who lived closest to the Neo-Babylonian period was Berossus, a Babylonian “priest of Bel.” His original work, the Babyloniaca,written about 281 B.C.E., has been lost, and only fragments are preserved in the works of other historians. Berossus claimed that he used “books which had been preserved with great care at Babylon.”1 Was Berossus really an accurate historian? Consider one example.
Berossus wrote that Assyrian King Sennacherib followed “the reign of [his] brother”; and “after him his son [Esarhaddon ruled for] 8 years; and thereafter Sammuges [Shamash-shuma-ukin] 21 years.” (III, 2.1, 4) However, Babylonian historical documents written long before Berossus’ time say that Sennacherib followed his father, Sargon II, not his brother, to the throne; Esarhaddon ruled for 12 years, not 8; and Shamash-shuma-ukin ruled for 20 years, not 21. Scholar R. J. van der Spek, while acknowledging that Berossus consulted the Babylonian chronicles, wrote: “This did not prevent him from making his own additions and interpretations.”2
How do other scholars view Berossus? “In the past Berossus has usually been viewed as a historian,” states S. M. Burstein, who made a thorough study of Berossus’ works. Yet, he concluded: “Considered as such his performance must be pronounced inadequate. Even in its present fragmentary state the Babyloniaca contains a number of surprising errors of simple fact . . . In a historian such flaws would be damning, but then Berossus’ purpose was not historical.”3
In view of the foregoing, what do you think? Should Berossus’ calculations really be viewed as consistently accurate? And what about the other classical historians who, for the most part, based their chronology on the writings of Berossus? Can their historical conclusions really be called reliable?
The Canon of Ptolemy
The Royal Canon of Claudius Ptolemy, a second-century C.E. astronomer, is also used to support the traditional date 587 B.C.E. Ptolemy’s list of kings is considered the backbone of the chronology of ancient history, including the Neo-Babylonian period.
Ptolemy compiled his list some 600 years after the Neo-Babylonian period ended. So how did he determine the date when the first king on his list began to reign? Ptolemy explained that by using astronomical calculations based in part on eclipses, “we have derived to compute back to the beginning of the reign of Nabonassar,” the first king on his list.4 Thus, Christopher Walker of the British Museum says that Ptolemy’s canon was “an artificial scheme designed to provide astronomers with a consistent chronology” and was “not to provide historians with a precise record of the accession and death of kings.”5
“It has long been known that the Canon is astronomically reliable,” writes Leo Depuydt, one of Ptolemy’s most enthusiastic defenders, “but this does not automatically mean that it is historically dependable.” Regarding this list of kings, Professor Depuydt adds: “As regards the earlier rulers [who included the Neo-Babylonian kings], the Canon would need to be compared with the cuneiform record on a reign by reign basis.”6
What is this “cuneiform record” that enables us to measure the historical accuracy of Ptolemy’s canon? It includes the Babylonian chronicles, lists of kings, and economic tablets—cuneiform documents written by scribes who lived during, or near, Neo-Babylonian times.7
How does Ptolemy’s list compare with that cuneiform record? The box“How Does Ptolemy’s Canon Compare With Ancient Tablets?” (see below) shows a portion of the canon and compares this with an ancient cuneiform document. Notice that Ptolemy lists only four kings between the Babylonian rulers Kandalanu and Nabonidus. However, the Uruk King List—a part of the cuneiform record—reveals that seven kings ruled in between. Were their reigns brief and negligible? One of them, according to cuneiform economic tablets, ruled for seven years.8
There is also strong evidence from cuneiform documents that prior to the reign of Nabopolassar (the first king of the Neo-Babylonian period), another king (Ashur-etel-ilani) ruled for four years in Babylonia. Also, for more than a year, there was no king in the land.9 Yet, all of this is left out of Ptolemy’s canon.
Why did Ptolemy omit some rulers? Evidently, he did not consider them to be legitimate rulers of Babylon.10 For example, he excluded Labashi-Marduk, a Neo-Babylonian king. But according to cuneiform documents, the kings whom Ptolemy omitted actually ruled over Babylonia.
In general, Ptolemy’s canon is regarded as accurate. But in view of its omissions, should it really be used to provide a definite historical chronology?
The Conclusion Based on This Evidence
To sum up: The Bible clearly states that there was an exile of 70 years. There is strong evidence—and most scholars agree—that the Jewish exiles were back in their homeland by 537 B.C.E. Counting back from that year would place Jerusalem’s destruction in 607 B.C.E. Though the classical historians and the canon of Ptolemy disagree with this date, valid questions can be raised about the accuracy of their writings. Really, those two lines of evidence hardly provide enough proof to overturn the Bible’s chronology.
However, further questions remain. Is there really no historical evidence to support the Bible-based date of 607 B.C.E.? What evidence is revealed by datable cuneiform documents, many of which were written by ancient eyewitnesses? We will consider these questions in our next issue.
Footnote
A PIVOTAL DATE IN HISTORY
The date 539 B.C.E. when Cyrus II conquered Babylon is calculated using the testimony of:
▪ Ancient historical sources and cuneiform tablets: Diodorus of Sicily (c. 80-20 B.C.E.) wrote that Cyrus became king of Persia in “the opening year of the Fifty-fifth Olympiad.” (Historical Library, Book IX, 21) That year was 560 B.C.E. The Greek historian Herodotus (c. 485-425 B.C.E.) stated that Cyrus was killed “after he had reigned twenty-nine years,” which would put his death during his 30th year, in 530 B.C.E. (Histories, Book I, Clio, 214) Cuneiform tablets show that Cyrus ruled Babylon for nine years before his death. Thus, nine years prior to his death in 530 B.C.E. takes us back to 539 B.C.E. as the year Cyrus conquered Babylon.
Confirmation by a cuneiform tablet: A Babylonian astronomical clay tablet (BM 33066) confirms the date of Cyrus’ death in 530 B.C.E. Though this tablet contains some errors regarding the astronomical positions, it contains the descriptions of two lunar eclipses that the tablet says occurred in the seventh year of Cambyses II, the son and successor of Cyrus. These are identified with lunar eclipses visible at Babylon on July 16, 523 B.C.E., and on January 10, 522 B.C.E., thus pointing to the spring of 523 B.C.E. as the beginning of Cambyses’ seventh year. That would make his first regnal year 529 B.C.E. So Cyrus’ last year would have been 530 B.C.E., making 539 B.C.E. his first year of ruling Babylon.
The article from The Watchtower defending the 607 BCE date for the destruction of Jerusalem is problematic on multiple levels. Despite its attempts to discredit established historical evidence and reinterpret biblical chronology, its arguments fall short of aligning with both historical records and a consistent understanding of the Bible itself. Below is a detailed critique of the key points raised in the article.
ReplyDeleteThe central argument hinges on the interpretation of Jeremiah’s prophecy about “seventy years” (Jeremiah 25:11-12; 29:10). The article claims that the 70 years refer to a specific period of complete desolation for Jerusalem and Judah, starting with the destruction of the city in 607 BCE and ending with the return of the Jewish exiles in 537 BCE. However, this interpretation misreads the biblical text and is inconsistent with historical records. Jeremiah’s “seventy years” prophecy refers broadly to the period of Babylonian dominance over Judah AND the surrounding nations, not to the precise length of Jerusalem’s desolation. Jeremiah 25:11 states: “This whole land will become a desolate waste, and these NATIONS (notice the plural!) will serve the king of Babylon seventy years.” The focus is on Babylonian rule, not exclusively on the desolation of Jerusalem. Indeed, Babylon’s dominance began with Nebuchadnezzar’s ascendancy in 609 BCE and lasted until its fall to Cyrus in 539 BCE—a period of approximately 70 years, matching the prophecy without requiring Jerusalem’s destruction to have occurred in 607 BCE. The article cites Daniel 9:2 as evidence for the 70 years referring to Jerusalem’s desolation. However, Daniel interprets Jeremiah’s prophecy in a broader sense, referring to the period of Babylonian rule, which fits the historical timeline. There is no indication that the desolation began in 607 BCE or lasted for exactly 70 years.
The consensus among historians, archaeologists, and ancient records places the destruction of Jerusalem in 587/586 BCE, not 607 BCE. The Watchtower article attempts to dismiss this evidence, but its critiques of historical sources are flawed. The Babylonian Chronicles, which are contemporary records written by Babylonian scribes, provide detailed accounts of Nebuchadnezzar’s campaigns. These records confirm that Jerusalem was destroyed in 587/586 BCE. The Watchtower’s claim that these sources are unreliable lacks justification, as these records are widely regarded as accurate and consistent with other archaeological evidence. The Babylonian astronomical diary BM 32312 and other similar tablets provide precise data about eclipses and celestial events that allow historians to date key events in Nebuchadnezzar’s reign. These confirm the traditional timeline of Babylonian history, placing the destruction of Jerusalem in 587/586 BCE. The Watchtower does not offer any credible alternative to these highly accurate and datable records. The Watchtower argues that Ptolemy’s canon is unreliable because it omits certain rulers. While Ptolemy’s list does streamline historical events for astronomical purposes, this does not undermine its reliability when cross-checked with Babylonian records and other evidence. The omissions are irrelevant to the specific period under discussion, as the sequence and duration of reigns in the Neo-Babylonian period are consistent with other sources.
The article's interpretation of biblical chronology is inconsistent with the scriptural text itself. The article claims that the 70 years correspond to the land of Judah enjoying its Sabbath rests. However, this reasoning is flawed. Leviticus 26:34-35 states that the land would enjoy its Sabbaths during the period of exile, but this does not require the exile or desolation to last exactly 70 years. The broader context of Babylonian dominance satisfies the prophetic period without forcing the destruction of Jerusalem to align with 607 BCE. Jeremiah 29:10 states that God would fulfill His promise to return the exiles “when seventy years are completed FOR Babylon.” This phrase explicitly links the 70 years to Babylon’s period of rule, not exclusively to Jerusalem’s desolation. The historical timeline of Babylonian dominance, from 609 BCE to 539 BCE, aligns perfectly with this interpretation.
DeleteThe Watchtower article attempts to discredit historians like Berossus and the canon of Ptolemy, but its arguments are selective and unconvincing. While Berossus' work may include errors or interpretations, his chronology of the Neo-Babylonian period is consistent with other ancient sources. Moreover, Berossus is not the sole source of evidence for the timeline; his work is corroborated by Babylonian chronicles, cuneiform economic tablets, and other records. These tablets, written contemporaneously with the events they describe, provide precise dates for the reigns of Neo-Babylonian kings. They confirm the traditional timeline and directly contradict the Watchtower’s 607 BCE date for Jerusalem’s destruction.
The article appeals to the authority of the Bible to dismiss historical evidence. However, this approach assumes that the Watchtower’s interpretation of Scripture is infallible, while the traditional timeline demonstrates a harmonious relationship between the Bible and history. The Bible does not provide a specific year for Jerusalem’s destruction but describes the broader historical context of Babylonian dominance and Judah’s exile. The attempt to use the Bible to retroactively fit a 607 BCE destruction date is an imposition of Watchtower theology onto the text, rather than a faithful reading of Scripture.
In conclusion, the Watchtower’s defense of 607 BCE as the date of Jerusalem’s destruction is based on flawed biblical interpretation, selective use of evidence, and misrepresentation of historical sources. The overwhelming consensus of historical and archaeological evidence places the event in 587/586 BCE, aligning with both secular chronology and a proper understanding of biblical prophecy. The insistence on 607 BCE appears to serve theological purposes, particularly to maintain the timeline leading to 1914, rather than being grounded in credible evidence or accurate biblical exegesis.
The Bible speaks of 70 years that end at 537 in 1CHRONICLES ch.36:21NIV"The land enjoyed its sabbath rests; all the time of its desolation it rested, until the seventy years were completed in fulfillment of the word of the LORD spoken by Jeremiah." The seventy years in question with the departure of the Jews from babylon that is all that matters we don't even need to get into whether the land was completely desolate for all of those years the seventy years end in 537 therefore they begin 607,it's that simple
ReplyDeleteThe Bible speaks of 70 years that end at 537 in 1CHRONICLES ch.36:21NIV"The land enjoyed its sabbath rests; all the time of its desolation it rested, until the seventy years were completed in fulfillment of the word of the LORD spoken by Jeremiah." The seventy years in question with the departure of the Jews from babylon that is all that matters we don't even need to get into whether the land was completely desolate for all of those years the seventy years end in 537 therefore they begin 607,it's that simple
ReplyDeleteThe 70 years in Jeremiah’s prophecy (25:11-12) are described as a period of Babylonian dominance, during which “these nationS [PLURAL!] shall serve the king of Babylon.” The focus is on Babylon’s rise to power and its domination over Judah and the surrounding nations, not exclusively on Jerusalem’s desolation. 2 Chronicles 36:21 emphasizes that the land of Judah enjoyed its sabbath rests during the exile, fulfilling the prophecy of Jeremiah. However, it does not state that the land was desolate for precisely 70 years. The passage refers to the broader fulfillment of God’s judgment, including both the exile and the cessation of agricultural activity in the land, but it does not narrow the 70 years to a specific period of complete desolation. Daniel, while exiled in Babylon, understood Jeremiah’s prophecy of the 70 years (9:2) as relating to the desolation of Jerusalem and Babylon’s dominance. However, the desolation and exile were not synonymous with a full 70 years of uninhabited desolation. Thus, the 70 years represent Babylon’s political supremacy, beginning with its rise to power and ending with its defeat by Cyrus the Great in 539 BCE.
ReplyDeleteBabylon’s dominance began in 609 BCE when it defeated the Assyrian Empire at the Battle of Harran. From this point, Babylon became the dominant regional power, fulfilling Jeremiah’s prophecy that the nations, including Judah, would serve the king of Babylon. Babylon’s domination ended when Cyrus conquered the city of Babylon in 539 BCE. This marks the end of the 70 years of Babylonian rule, consistent with Jeremiah’s prophecy. The Jewish exile began in stages, starting with the first deportation in 605 BCE, followed by the destruction of Jerusalem in 587/586 BCE. The return from exile began in 538 BCE when Cyrus issued his decree, with the first returnees likely arriving in Judah by 537 BCE. The return marked the end of the exile but does not imply that the land was desolate for exactly 70 years. The Watchtower’s argument artificially backdates the start of the 70 years to 607 BCE, ignoring the historical reality that Babylon’s period of dominance is a more accurate fulfillment of the 70 years.
The claim that the 70 years began in 607 BCE hinges on the assertion that Jerusalem was destroyed in that year. However, extensive historical and archaeological evidence places the destruction of Jerusalem in 587/586 BCE, not 607 BCE. The Babylonian Chronicles (e.g., BM 21946) record Nebuchadnezzar II’s campaigns and confirm that Jerusalem was destroyed in his 18th regnal year, corresponding to 587/586 BCE. Tablets like VAT 4956, which record astronomical observations during Nebuchadnezzar’s reign, corroborate the traditional dating of 587/586 BCE for Jerusalem’s destruction. The chronology of Neo-Babylonian kings, confirmed by thousands of cuneiform business tablets and ancient sources, leaves no room for an extra 20 years needed to support the 607 BCE date. Thus, the destruction of Jerusalem occurred in 587/586 BCE, leaving only about 50 years between the destruction and the Jewish return in 537 BCE. This invalidates the Watchtower’s timeline.
The reference to “sabbath rests” in 2 Chronicles 36:21 reflects the theological interpretation of God’s judgment. It does not require that the land was completely uninhabited for a literal 70 years. The passage connects the desolation to God’s covenantal judgment but does not necessitate that the desolation lasted exactly 70 years. Biblical accounts (e.g., 2 Kings 25:12, Jeremiah 40:6) indicate that some of the “poor of the land” were left behind to tend the vineyards and fields, suggesting that Judah was not completely desolate during the exile. Therefore, the claim that the land was entirely desolate for 70 years is unsupported by both scripture and historical evidence.
DeleteYour argument concludes with the statement, “The seventy years end in 537; therefore, they begin in 607. It’s that simple.” However, this oversimplification ignores the complexities of the biblical text, historical evidence, and the broader context of the prophecy. The argument dismisses the wealth of historical and archaeological evidence supporting the 587/586 BCE date for Jerusalem’s destruction and the 609–539 BCE period of Babylonian dominance. The argument hinges entirely on one interpretation of the 70 years and disregards alternative explanations that align better with both scripture and history. The conclusion assumes the correctness of the 607 BCE date and then uses this assumption to interpret the 70 years, resulting in circular reasoning.
In conclusion, the claim that the 70 years of Jeremiah’s prophecy began in 607 BCE and ended in 537 BCE is untenable. The biblical text, when read in its proper context, describes a 70-year period of Babylonian dominance (609–539 BCE), not a literal 70 years of desolation for Judah. The destruction of Jerusalem in 587/586 BCE aligns with historical and archaeological evidence, and the return of the Jewish exiles in 537 BCE marks the end of the exile without necessitating a 607 BCE start date. The Watchtower’s argument is based on an oversimplified and selective reading of scripture, driven by theological necessity rather than objective evidence. It cannot withstand scrutiny when compared to the historical and biblical record.
Irrelevant all that us relevant is when did the Jews escape babylon everything else is smoke and mirrors the BIBLE makes it plain that the seventy years began seventy years prior to the Jews leaving babylon nothing else matters it is a matter of historical record that the Jewish escape was in 537 that is all that matters nothing else
ReplyDeleteNo there is nothing to simplify Daniel 9:2 is plain. We are not going to put any secular history on the same level as sacred history period
ReplyDeleteThe 70 years pertain to the Jews and nothing else they by universal acclaim left babylon in 537 that is all that matters.
ReplyDelete“This whole land will become a desolate wasteland, AND these nationS will serve the king of Babylon for seventy years.” (Jeremiah 25:11-12)
ReplyDeleteI highlighted the key parts: the conjunction “AND” indicates two logically distinct events. The plural “nationS” makes it clear that the seventy years does not refer to the time the Jews will spend in Babylon, but rather to the period during which “the nations” (not just the Jews!) will serve the king of Babylon. In Hebrew, this is perhaps even clearer, as the term ‘haggowyim’ (הגוים) is used, and it is well known that the Hebrew word GOY (plural: GOYIM) always refers to non-Jewish nations. Verse 9 clearly shows that Jeremiah is speaking not only about the fate of the Jews but also about the surrounding nations. If we read further, we see that after verse 17, many nations are listed upon which God will pour out “the cup of His wrath.” The list culminates with “all the kingdoms on the face of the earth” (v. 26), referring to the then-known territories.
The claim that the 70 years pertain only to the Jews and their exile ignores the broader biblical and historical context. The 70 years are described as a period during which "these nations shall serve the king of Babylon." This includes not only the Jews but also surrounding nations such as Tyre, Sidon, and Edom. The prophecy is about Babylon’s dominance over the region, not just the Jewish exile. While the land rested during the Jewish exile, the Land’s Sabbath Rests (2 Chronicles 36:21) is a theological reflection on God’s judgment. It does not mean the 70 years exclusively involved a completely desolate land or were solely about the Jewish people. Thus, the 70 years encompass Babylon’s regional domination and God's judgment, not just the Jewish exile.
Babylon's dominance began in 609 BCE when it defeated the Assyrians at the Battle of Harran. This aligns with Jeremiah’s prophecy that the 70 years would involve Babylon's supremacy. Historical records, including the Babylonian Chronicles, confirm that Nebuchadnezzar destroyed Jerusalem in his 18th regnal year (587/586 BCE). This fits within the broader 70-year period of Babylonian dominance. Counting backward 70 years from 537 BCE is arbitrary unless it aligns with the historical and biblical context, which it does not.
Daniel 9:2 refers to Jeremiah’s prophecy of the 70 years (Jeremiah 25:11-12; 29:10). He does not state that the 70 years were exclusively tied to the Jewish exile. Instead, he understands it as the entire period of Babylon’s dominance and God's judgment, which included Jerusalem’s destruction and the exile. Daniel 9:2 reflects on the fulfillment of God's promise to restore His people after Babylon's domination, not a rigid timeline of desolation and return. Thus, Daniel’s understanding supports the broader interpretation of the 70 years as Babylon’s dominance, not an exact period of exile.
You dismiss historical evidence as "smoke and mirrors" or inferior to the Bible. However, historical evidence does not contradict the Bible; instead, it supports a proper understanding of the biblical timeline. Babylonian chronicles and Cuneiform Tablets confirm that Jerusalem was destroyed in 587/586 BCE and that Babylon’s dominance lasted from 609 BCE to 539 BCE. Tablets like VAT 4956 provide independent confirmation of Babylonian reigns and align with the 587/586 BCE date for Jerusalem's destruction. The Jews' return aligns with Cyrus the Great’s decree in 538 BCE, but this return marks the end of their exile, not necessarily the end of the 70 years. Ignoring this evidence undermines the credibility of the interpretation.
DeleteYou argument elevates a flawed interpretation of the Bible above historical evidence while dismissing nuanced biblical interpretation. Proper interpretation of the Bible does not conflict with historical evidence but aligns with it. The destruction of Jerusalem in 587/586 BCE and the broader 70 years of Babylonian dominance are supported by both scripture and historical records. The claim that "nothing else matters" disregards the complex, multifaceted nature of prophecy. Jeremiah’s 70-year prophecy involves Babylon’s rule, Judah’s judgment, and the eventual restoration—not just the Jewish exile. Faithful interpretation of the Bible requires engagement with its full context, not selective readings that disregard evidence.
So the argument fails because it oversimplifies the 70-year prophecy, misinterprets Daniel 9:2, and arbitrarily counts backward from 537 BCE. A proper understanding of Jeremiah’s prophecy, Daniel’s reflections, and historical evidence confirms that the 70 years refer to Babylon’s dominance (609–539 BCE), not a literal 70-year period of Jewish exile or desolation. The destruction of Jerusalem in 587/586 BCE aligns with both the Bible and reliable historical records, disproving the claim of a 607 BCE destruction.
No the argument does not fail because we know that a seventy year period ended in 537 that is the 70 year period that matters the claims of secular history are not to be put on the same level as sacred history secular historians gave repeatedly been embarrassed by sacred history,the ancient historians were nothing more than paid propagandists there flatter the king and his regime than make any accurate record, later kings interfered with the records of earlier ones claiming achievements for themselves and so on we are not going to put any secular history on the same level as the Bible.
ReplyDeleteThe seventy years that ends with the Jews leaving babylon us the seventy years that matters the details are unimportant JEHOVAH'S Sanction against the Jews began seventy years earlier and ended in 537 that is what matters this is undeniable by all.
ReplyDeleteThe response sidesteps the actual language of Jeremiah 25:11-12, which clearly delineates two distinct events linked by the conjunction “AND”:
ReplyDelete• Event 1: “This whole land will become a desolate wasteland” refers to the land of Judah and Jerusalem.
• Event 2: “These nations will serve the king of Babylon for seventy years” refers to multiple nations (haggowyim), not exclusively the Jews.
The seventy years refer to Babylon's period of dominance over the nations, including Judah, but not to the Jewish exile specifically. This is evident in:
• Jeremiah 25:9-11: Babylon’s conquest is described as a judgment on many nations, not just Judah.
• Jeremiah 25:17-26: A long list of nations (gowyim) is named, demonstrating the global scope of Babylon’s domination during the seventy years.
The plural “nations” (haggowyim) and the conjunction “AND” in Jeremiah 25:11 disprove the argument that the seventy years solely describe the Jewish exile. The claim that “the details are unimportant” ignores the actual biblical text and its clear meaning.
Historical and biblical evidence shows that the Jewish exile lasted roughly 50 years: Jerusalem was destroyed in 587/586 BCE, marking the start of the exile, the Jews returned to their land in 537 BCE after Cyrus’s decree (Ezra 1:1-3). The claim that the seventy years ended in 537 BCE and began exactly seventy years earlier (in 607 BCE) is inconsistent with:
• The timeline of the exile: 587/586 BCE to 537 BCE is approximately 50 years.
• Historical evidence: The seventy years mark Babylon’s rise and fall (609 BCE to 539 BCE), not the exact duration of the exile.
The seventy years encompass Babylon's domination, not the Jewish exile alone. To conflate these two distinct periods is a fundamental error.
The response dismisses historical evidence as “propaganda” without providing any substantial proof to support this claim. This approach ignores the fact that:
• Cuneiform records and Babylonian Chronicles (written by contemporaries) consistently confirm the historical timeline, including:
o Babylon’s rise to power in 609 BCE (following the fall of Assyria).
o The fall of Jerusalem in 587/586 BCE.
o The fall of Babylon to Cyrus in 539 BCE.
• These records are corroborated by astronomical tablets (like VAT 4956), which confirm the reigns of Babylonian kings.
To arbitrarily dismiss historical evidence as unreliable while relying solely on a misinterpretation of biblical texts creates a selective and inconsistent standard. Historical evidence confirms the biblical timeline when properly understood. To dismiss it without evidence undermines the credibility of the argument.
Daniel 9:2 reflects on the fulfillment of Jeremiah’s prophecy, but it does not specify that the seventy years are tied exclusively to the Jewish exile. Instead, Daniel references:
• “The desolations of Jerusalem” as part of God’s judgment.
• The seventy years as a broader period of Babylonian dominance, during which multiple nations—including Judah—suffered under Babylon’s control.
The text aligns with Jeremiah 25:11-12, which emphasizes Babylon's rule over the nations, not just Judah’s exile. The seventy years conclude with Babylon’s fall in 539 BCE, marking the end of its domination. Daniel 9:2 reflects on Jeremiah’s prophecy but does not limit the seventy years to the exile. It is consistent with Babylon’s broader period of power.
The claim that “the seventy years ended with the Jews leaving Babylon in 537 BCE” is not supported by the Bible. Jeremiah 25:11-12 links the seventy years to Babylon’s dominance over nations, which ended in 539 BCE with the fall of Babylon—not 537 BCE. The return of the Jews to Jerusalem in 537 BCE was a subsequent event and does not define the seventy years. This interpretation conflates two distinct events:
1. The end of Babylon’s seventy-year domination (539 BCE).
2. The Jewish return to their land (537 BCE).
The seventy years ended with Babylon’s fall in 539 BCE, not the Jewish return in 537 BCE. The two events are related but not identical.
The argument asserts that secular history cannot be trusted and that “the Bible settles it.” However, this claim:
Delete• Misinterprets the Bible’s meaning: The seventy years are clearly linked to Babylon’s dominance over many nations, not just Judah’s exile.
• Ignores complementary historical evidence: Secular records confirm the biblical account when properly understood, showing Babylon’s seventy years of domination (609 BCE to 539 BCE).
Sacred history and secular history align when both are interpreted accurately. To pit one against the other creates a false dichotomy.
In conclusion, the claim that the seventy years ended in 537 BCE and began in 607 BCE ignores the clear language of Jeremiah 25:11-12, which defines the seventy years as Babylon’s period of domination over many nations. Historical evidence and biblical texts show that:
• Babylon’s domination began in 609 BCE and ended in 539 BCE.
• Jerusalem’s destruction in 587/586 BCE aligns with this timeline.
• The Jewish exile lasted about 50 years (587/586 BCE to 537 BCE), not seventy years.
This interpretation respects both the biblical text and historical evidence, demonstrating that the Watchtower’s 607 BCE claim is unfounded.