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Among the classical Jewish sources, besides the biblical account, Josephus mentions that Cyrus freed the Jews from captivity and helped rebuild the Temple in Jerusalem. He also wrote to the other rulers and governors of the region, instructing them to contribute to the project. A letter from Cyrus to the Jewish people is described by Josephus: [11]
The Edict of Cyrus usually refers to the biblical account of a proclamation by Cyrus the Great, the founding king of the Achaemenid Persian Empire, in 539 BC.It was issued after the Persians conquered the Neo-Babylonian Empire upon the fall of Babylon, and is described in the Tanakh, which claims that it authorized and encouraged the return to Zion and the rebuilding of the Temple in Jerusalem ...
According to the books of Ezra–Nehemiah, a number of decades later in 538 BCE, the Jews in Babylon were allowed to return to the Land of Judah, due to Cyrus's decree. Initially, around 50,000 Jews returned to the Land of Judah following the decree of Cyrus as described in Ezra, whereas some remained in Babylon.
Many Jews flee to Egypt and a possible fourth deportation to Babylon. 562 BCE Release of Jehoiachin after 37 years in a Babylonian prison following the ascension of Amel-Marduk. Jehoiachin remains in Babylon. 539 BCE Persians conquer Babylon (October). 538 BCE Decree of Cyrus allows Jews to return to Jerusalem. Sheshbazzar leads a wave of Jews ...
According to the Book of Ezra, the Persian Cyrus the Great ended the Babylonian exile in 538 BCE, [14] the year after he captured Babylon. [15] The exile ended with the return under Zerubbabel the Prince (so-called because he was a descendant of the royal line of David) and Joshua the Priest (a descendant of the line of the former High Priests of the Temple) and their construction of the ...
Subsequently, the Achaemenid king Cyrus the Great issued a proclamation known as the Edict of Cyrus, which authorized and encouraged exiled Jews to return to Judah. [9] [10] Cyrus' proclamation began the exiles' return to Zion, inaugurating the formative period in which a more distinctive Jewish identity developed in the Persian province of Yehud.
Amélie Kuhrt notes that "the purely Babylonian context of the Cylinder provides no proof" that Cyrus gave attention to the Jewish exiles or the rebuilding of the Temple in Jerusalem [46] and biblical historian Bob Becking concludes that "it has nothing to do with Judeans, Jews or Jerusalem". Becking also points to the lack of reference to the ...
Cyrus claimed to be the legitimate successor of the ancient Babylonian kings and the avenger of Marduk over Nabonidus's supposed impiety. Cyrus's conquest was welcomed by the Babylonian populace, whether as a genuine liberator or an undeniable conqueror. Cyrus's invasion of Babylonia may have been helped by foreign exiles such as the Jews.