Nebuchadnezzar

Jeremiah prophesized that King Nebuchadnezzar of Babylon (605–562 B.C.E.) would conquer Egypt (Jeremiah 43), but this did not come to pass. Instead, in 525 B.C.E., the Persian King Cambyses conquered Egypt, and reports that he destroyed its temples became widespread. The Judean scribes then updated Jeremiah's prophecy about Nebuchadnezzar to include these new details.

After destroying Jerusalem and taking the king captive, Nebuchadnezzar appoints Gedaliah, a former royal steward, as the governor of Judah. But Ishmael, a scion of the royal family, conspires with Baalis, king of Ammon, assassinates Gedaliah, and kills the Babylonian soldiers stationed in Judah. How did Nebuchadnezzar respond?

Jeremiah’s prophecy (ch. 46) that Nebuchadnezzar will conquer Egypt never materializes. As a result, a later scribe updated the prophecy to refer to Nebuchadnezzar’s brief raid of Egypt during the civil war between Pharaoh Amasis and Pharaoh Apries in 567 B.C.E.

Situated in a land bridge between the Babylonians and Egyptians, the two great powers of the day, Kings Jehoiakim and Zedekiah of Judah kept switching allegiance depending on which seemed the more powerful. Judah first favored Egypt, then Babylon, and then returned to Egypt. The Bible and the Babylonian Chronicles help us reconstruct the events that led to the Babylonian destruction of Jerusalem in 586 B.C.E.

Nebuchadnezzar’s dream of a statue made of four metals in Daniel 2 was composed using Persian and Greek historiographic imagery. The crushing of the statue by a stone mountain alludes to the story of the golden calf, and is a message of hope to the Judeans that God will eventually crush their Greek oppressors.

The first section of Daniel (chs. 2-6) is a collection of quasi-independent court tales. Once they were combined into the book of Daniel in its current form, the story of Daniel interpreting Nebuchadnezzar’s dream, which parallels Pharaoh’s dream in the Joseph story, was revised. It was further supplemented with Daniel’s prayer which creates a contrast between the power of God and that of Antiochus IV.

Jeremiah 39 describes Nebuchadnezzar’s siege of Jerusalem, and even names some of the officials who were with him and their titles (v.3). Babylonian administrative records uncovered by archaeology revises our understanding of who they were.

King Jehoiachin surrenders to Nebuchadrezzar in 597 B.C.E., on the 2nd of Adar. Decades later, he is released in the twelfth month (i.e., Adar), providing a historical precedent for the Purim story, where Adar is a month of changing fortunes. The fate of Jehoiachin is given dramatically different depictions by the prophets Jeremiah and Ezekiel.