### Core Meaning & Semantic Range
The Hebrew word **gâlûwth**, represented by `{{H1546}}`, signifies **captivity** or, concretely, the **exiles** themselves. Appearing 15 times across 14 unique verses, this feminine noun is derived from the root `{{H1540}}` **gâlâh**, which means to denude or exile captives. It encapsulates the state of being carried away into a foreign land.
### Biblical Occurrences & Contextual Analysis
In the biblical narrative, `{{H1546}}` is used to mark specific historical periods, such as "the five and twentieth year of our **captivity**" [[Ezekiel 40:1]] and "the seven and thirtieth year of the **captivity** of Jehoiachin" [[2 Kings 25:27]]. It also appears in prophetic judgments, as when Tyrus is condemned for delivering "the whole **captivity** to Edom" [[Amos 1:9]]. The term concretely refers to the exiles themselves, as in the promise to bring back "the **captives** of Judah" [[Jeremiah 28:4]], and describes the humiliating condition of those taken, such as the Ethiopians being led away as **captives** [[Isaiah 20:4]].
### Related Words & Concepts
Several related words provide a fuller context for the concept of exile:
* `{{H1540}}` **gâlâh** (to exile): The root verb from which **gâlûwth** is derived. It means to denude or exile, often in a disgraceful sense, highlighting the act of being carried away [[Jeremiah 40:1]].
* `{{H894}}` **Bâbel** (Babylon): The primary destination for the **captivity** of Judah and Jerusalem, appearing frequently as the location of the exile ([[Jeremiah 29:22]], [[Jeremiah 28:4]]).
* `{{H7628}}` **shᵉbîy** (exiled, captured): Used alongside **gâlûwth** to describe those taken prisoner, such as the Egyptians and Ethiopians, emphasizing the state of being captured [[Isaiah 20:4]].
* `{{H123}}` **ʼĔdôm** (Edom): The nation to which the "whole **captivity**" was delivered in a betrayal of the "brotherly covenant," making it a key antagonist in the context of forced exile [[Amos 1:9]].
### Theological Significance
The theological weight of `{{H1546}}` is significant, highlighting several key themes:
* **Divine Judgment:** **Captivity** is presented as a direct consequence of transgression. Prophecies against Gaza and Tyrus link their downfall to the act of carrying away the "whole **captivity**" ([[Amos 1:6]], [[Amos 1:9]]).
* **Sovereign Restoration:** Despite the judgment, God remains in control, promising to restore His people. He declares He will bring back "all the **captives** of Judah, that went into Babylon" [[Jeremiah 28:4]] and even use the exile for their ultimate good [[Jeremiah 24:5]]. In Isaiah, God's chosen agent will "let go my **captives**, not for price nor reward" [[Isaiah 45:13]].
* **A Marker of Time and Identity:** The exile becomes a new calendar for the people of Israel. Events are dated in relation to "our **captivity**" ([[Ezekiel 40:1]], [[Ezekiel 33:21]]) or "the **captivity** of Jehoiachin" [[2 Kings 25:27]], signifying its central role in their history.
* **State of Humiliation:** The condition of the **captives** is one of profound shame. The description of the Ethiopian **captives** as "naked and barefoot, even with their buttocks uncovered" graphically illustrates the disgrace associated with being exiled [[Isaiah 20:4]].
### Summary
In summary, `{{H1546}}` is a deeply significant term that defines a crucial period in Israel's history. It denotes not just the physical act of being carried away, but the collective identity of the exiles, the historical marker for their time in a foreign land [[Ezekiel 40:1]], and the profound state of humiliation they endured [[Isaiah 20:4]]. Ultimately, **gâlûwth** frames the narrative of divine judgment and the subsequent promise of sovereign restoration by the LORD [[Jeremiah 28:4]].
TRV