The city fell by complete surprise. Half of the metropolis was captured before the rest of it was “aware” of the fact, according to Herodotus. Cyrus diverted the waters of the Euphrates and by night entered the city through the dried up channel (Dan. 5:30-31+).1Rather than being physically overthrown, as predicted by Isaiah (Isa. 13, 14, 47) and Jeremiah (Jer. 50, 51), the city and its occupants were treated with considerable respect:
On . . . Oct. 29, 539 B.C., sixteen days after the capitulation, Cyrus himself entered the city amid much public acclaim, ending the Chaldean dynasty as predicted by the Hebrew prophets (Isa. 13:21; Jer. 50f). Cyrus treated the city with great respect, returning to their own shrines the statues of the deities brought in from other cities. The Jews were sent home with compensatory assistance. He appointed new governors, so ensuring peace and stable conditions essential to the proper maintenance of the religious centers.2Babylon generally flourished under the Persians, although there is record of a revolt against Xerxes I which resulted in a harsh response:
Under the Persians, Babylon retained most of its institutions, became capital of the richest satrapy in the empire, and, according to Herodotus, the world’s most splendid city. A revolt against Xerxes I (482) led to destruction of its fortifications and temples and the melting down of the golden image of Marduk.3In subsequent campaigns which took control of Babylon, rather than being violently overthrown, the city slowly decayed due to competition and neglect:
On October 12, 539 B.C., Babylon fell to Cyrus of Persia, and from that time on the decay of the city began. Xerxes plundered it. Alexander the Great thought to restore its great temple, in ruins in his day, but was deterred by the prohibitive cost. During the period of Alexander’s successors the area decayed rapidly and soon became a desert. From the days of Seleucus Nicator (312-280 B.C.), who built the rival city of Seleucia on the Tigris, queenly Babylon never revived.4Even when Greece, the great leopard beast of Daniel’s night vision (Dan. 7:6+) came calling in the person and empire of Alexander the Great, the city was not destroyed:
[On] Oct. 1, 331 B.C., Alexander marched to Babylon, where the Macedonian was triumphantly acclaimed, the Persian garrison offering no opposition. He offered sacrifices to Marduk, ordered the rebuilding of temples that Xerxes allegedly had destroyed, and then a month later moved on to Susa.5Alexander subsequently returned to Babylon with great construction plans to make it his capital, but these were interrupted by his death in 323 B.C. After Alexander, the city was ruled by a series of kings including Seleucus I (323-250) during which Babylon’s economic—but not religious importance—declined sharply due to competition with the establishment by Antiochus I of a new capital at Seleucia on the Tigris (274 B.C.). Later, the city remained a center of Hellenism, supporting Jews in Palestine who opposed Herod.6 After the destruction of the Second Temple by Rome in A.D. 70, many Jews left Jerusalem for the area of Babylon. This trend increased after the Bar Kokhba war.7 The region of Babylon became an important center for Jewry outside Israel:
After the destruction of the Second Temple in 70 C.E., and especially after the war of Bar Kokhba (132-35 C.E.), some scholars went down from Palestine to Babylon. The arrival of “Abba the Tall,” Rab, in approximately 219, brought about a period of prosperity in the study of the Law in Babylon. Rab in Sura and Shmuel in Nehardea gave public instruction in the Law and trained many pupils. In this period academies were established, and they continued to exert an influence on Jews, not only in Babylon but throughout all the lands of their dispersion, as late as the 12th century.8Although the city still stood when Roman emperor Trajan entered it in A.D. 115, by about A.D. 200 the site of the city was deserted.9 Thereafter, the city was mostly forgotten until the 1800s when archaeological expeditions began to investigate the site. In the mid-1960s, the Iraqi Department of Antiquities carried out further work at the site. “The Ishtar gateway . . . was partially restored together with the Procession Way . . . The Ninmah temple was reconstructed, and a museum and rest house built on the site, which is also partially covered by the village of Jumjummah.”10 12
1 Merrill F. Unger, Unger’s Commentary on the Old Testament (Chattanooga, TN: AMG Publishers, 2002), Jer. 50:23.
2 D. J. Wiseman, “Babylon,” in Geoffrey W. Bromiley, ed., International Standard Bible Encyclopedia (Grand Rapids, MI: William B. Eerdmans Publishing Co., 1979, 1915), 1:389.
3 Britannica CD 99 Multimedia Edition, s.v. “Babylon.”
4 Merrill K. Unger, R. Harrison, Frederic F Vos, and Cyril J. Barber, The New Unger’s Bible Dictionary (Chicago, IL: Moody Press, 1988), s.v. “Babylon.”
5 Wiseman, Babylon, 1:390.
6 “Dated cuneiform texts up to A.D. 110 show that the site was still occupied.”—Ibid.
7 Moshe Beere, “Judaism (Babylonian Judaism),” in David Noel Freeman, ed., The Anchor Bible Dictionary (New York, NY: Doubleday, 1996, c1992), 3:1080.
8 Ibid., 3:1082.
9 “According to Septimius Severus the site was deserted by A.D. 200.”—Wiseman, Babylon, 1:390.
11 Image courtesy of the Perry-Castañeda Library Map Collection, University of Texas at Austin. [www.lib.utexas.edu/maps]
12 How strange then to find Barnhouse commenting: “What we have seen of the state of the ruins of literal Babylon satisfies us that the prophecies of Isaiah and Jeremiah have been fulfilled.”—Donald Grey Barnhouse, Revelation (Grand Rapids, MI: Zondervan Publishing House, 1971), Rev. 18:1-3. Barnhouse essentially suggests that God’s language of prophecy is “sloppy.”