Exile

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EXILE, civil law. The: interdiction of all places except one in which the party is forced to make his residence.
     2. This punishment did not deprive the sufferer of his right of citizenship or of his property, unless the exile were perpetual, in which case confiscation not unfrequently was a part of the sentence. Exile was temporary or perpetual. Dig. 48, 22, 4; Code, 10, 59, 2. Exile differs from deportation, (q.v.) and relegation. (q.v.) Vide, 2 Lev. 191; Co. Litt. 133, a.

References in periodicals archive ?
(13.) "The Babylonian Captivity of the Church," LW 36,116: "Furthermore, the priesthood is properly nothing but the ministry of the Word--the Word, I say; not the law, but the gospel." See also "Concerning the Ministry," LW 40,36: "Inasmuch as the office of preaching the gospel is the greatest of all and certainly is apostolic, it becomes the foundation for all other functions, which are built upon it, such as the offices of teachers, prophets, governing [the church], speaking with tongues, the gifts of healing and helping, as Paul directs in I Cor 12[:28].
The Rasta version of verse 2 locates the Babylonian captivity in the adverbial modifier "inner" (Jamaican patois for "in a") strange land.
He argued in his treatise The Babylonian Captivity of the Church that especially onerous was the oppression of the laity by the clergy, who substituted juridical authority for ministry to the people of God.
In terms of authorized meaning, the combat scene envisions "man's release," the spiritual emancipation of Christians as foreshadowed by the end of the Babylonian Captivity. Unauthorized is a latent secular implication in this scene, the hint that Christians who enslave are like the doomed Babylonians.
Also, Josiah's reign was less than fifty years before the fall of Jerusalem and the beginning of the Babylonian Captivity (583 BC).
Continue with the Pharaonic slavery and God's vow in the Desert (Numbers 14) to strike the Children of Israel "with pestilence and disown them." And so it goes: the Babylonian captivity, Haman, Masada, the destruction of two temples, the dispersal.
Those who want to go back in history will be reminded of the fact that it was the great Persian emperor, Cyrus, who let the Jews return from Babylonian captivity to Jerusalem, as duly recorded in the Bible (the books of Ezra and Nehemiah).
This included the Jews of the Babylonian captivity, who were also permitted to rebuild their Temple in Jerusalem.
The first line of Genesis, "In the beginning..." was probably a chant drawn from the Israelite experience of Babylonian captivity. The Book of Job even imagines that creation was composed with a soundtrack: "The morning stars sang together" as the pillars of the earth were set in place (Job 38:7).
The Second Temple was then rebuilt in 515 BCE after Jerusalem was freed from Babylonian captivity. That Temple was destroyed by the Roman Empire in CE 70.
The Tanakh books of Haggai and Zechariah 1-8 reflect the period just after the end of the Babylonian Captivity and the return to Israel.
In the first reading, the poet of this servant song, Second Isaiah, wrote to a community in Babylonian captivity. The suffering servant could have been the writer him- or herself, a representative of Isaiah, or a servant sent for the redemption of Israel.