Cyrus in the Judeo-Christian tradition

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The Cylinder confirms that Cyrus allowed captives in Babylon to return to their native lands, earning him an honored place in Judaism.

Cyrus the Great figures in the Hebrew Bible (Old Testament) as the patron and deliverer of the Jews. He is mentioned twenty-three times by name and alluded to several times more. ^[1] From these statements it appears that Cyrus the Great, king of Persia, was the monarch under whom the captivity of the Jews ended, for in the first year of his reign he was prompted by Jehovah to make a decree that the temple in Jerusalem should be rebuilt and that such Jews as cared to might return to their land for this purpose. Moreover, he showed his interest in the project by sending back with them the sacred vessels which had been taken from the temple and a considerable sum of money to buy building materials with.

1 Cyrus in Babylon & Jewish Connection
- 1.1 References
2 External links
3 See also

[edit] Cyrus in Babylon & Jewish Connection

The personage of Cyrus the Great is unconditionally praised in the Jewish sources (as mentioned above). It is likely that, after the Persian conquest of Babylon, Cyrus had commenced his relationship with the Jewish leaders in exile,^[2] and that he later was considered as a messiah sent by Yahweh.^[3] Daniel was in the favor of Cyrus, and it was in the third year of Cyrus that he had the vision recorded in his tenth chapter.

Cyrus issued the decree of liberation to the Jews,^[4] concerning which Daniel had prayed and prophesied.^[5] The edict of Cyrus for the rebuilding of the Second Temple at Jerusalem marked a great epoch in the history of the Jewish people. However, some of the non-Jewish peoples of Samaria hired counselors to frustrate the Jews from completing the rebuilding throughout the reign of Cyrus, Xerxes ('Ahasuerus'), and Artaxerxes, until the reign of Darius. The work recommenced under the exhortations of the prophets, and when the authorities asked the Jews what right they had to build a temple, they referred to the decree of Cyrus. Darius, who was then reigning, caused a search for this alleged decree to be made, and it was found in the archives at Ecbatana,^[6] whereupon Darius reaffirmed the decree and the work proceeded to its triumphant close.

A chronicle drawn up just after the conquest of Babylonia by Cyrus, gives the history of the reign of Nabonidus ('Nabuna'id'), the last king of Babylon, and of the fall of the Babylonian empire. In 538 BC there was a revolt in Southern Babylonia, while the army of Cyrus entered the country from the north. In June the Babylonian army was completely defeated at Opis, and immediately afterwards Sippara opened its gates to the conqueror. Gobryas (Ugbaru), the governor of Kurdistan, was then sent to Babylon, which surrendered "without fighting," and the daily services in the temples continued without a break. In October, Cyrus himself arrived, and proclaimed a general amnesty, which was communicated by Gobryas to "all the province of Babylon," of which he had been made governor. Meanwhile, Nabonidus, who had concealed himself, was captured, but treated honourably; and when his wife died, Cambyses II, the son of Cyrus, conducted the funeral. Cyrus now assumed the title of "king of Babylon," claimed to be the descendant of the ancient kings, and made rich offerings to the temples. At the same time he allowed the foreign populations who had been deported to Babylonia to return to their old homes, carrying with them the images of their gods. Among these populations were the Jews, who, as they had no images, took with them the sacred vessels of the temple.

Speculation abounds to the reasoning for Cyrus' release of the Jews from Babylon. One argument being that Cyrus was a follower of Zoroaster, the monotheistic prophet: Zoroastrianism played a dominant religious role in Persia throughout its history until the Islamic conquest. As such, he would feel a kindred spirit with the monotheistic Jews. Another possibility is the magnanimous respect he is ascribed to have shown to the diverse beliefs and customs of the peoples within his extended kingdom. As one example, upon the conquest of Babylon itself, it's recorded that he paid homage at the temple of the Babylonian god Marduk - thereby gaining the support of the Babylonian people and minimizing further bloodshed. While Jewish tradition, as described previously in Ezra1:1-8, indicates "the Lord inspired King Cyrus of Persia to issue this proclamation", the decree itself pays homage to Marduk and indicates the Jews would have been one of several displaced cultural groups allowed to return to their homelands. The decree is listed below from The Kurash Prism:

I am Kurash [ "Cyrus" ], King of the World, Great King, Legitimate King, King of Babilani, King of Kiengir and Akkade, King of the four rims of the earth, Son of Kanbujiya, Great King, King of Hakhamanish, Grandson of Kurash, Great king, King of Hakhamanish, descendant of Chishpish, Great king, King of Hakhamanish, of a family which always exercised kingship; whose rule Bel and Nebo love, whom they want as king to please their hearts. When I entered Babilani as a friend and when I established the seat of the government in the palace of the ruler under jubilation and rejoicing, Marduk, the great lord, induced the magnanimous inhabitants of Babilani to love me, and I was daily endeavoring to worship him.... As to the region from as far as Assura and Susa, Akkade, Eshnunna, the towns Zamban, Me-turnu, Der as well as the region of the Gutians, I returned to these sacred cities on the other side of the Tigris the sanctuaries of which have been ruins for a long time, the images which used to live therein and established for them permanent sanctuaries. I also gathered all their former inhabitants and returned them to their habitations. Furthermore, I resettled upon the command of Marduk, the great lord, all the gods of Kiengir and Akkade whom Nabonidus had brought into Babilani to the anger of the lord of the gods, unharmed, in their former temples, the places which make them happy.^[7]

The terms used by the author of Second Isaiah are reminiscent of certain passages in the Cyrus Cylinder:^[2]

Who roused from the cast him that victory hails at every step? Who presents him with nations, subdues kings to him? His sword makes dust of them and his bow scatters them like straw. He pursues them and advances unhindered, his feet scarcely touching the road. Who is the author of this deed if not he who calls the generations from the beginning? I, Yahweh, who am the first and shall be with the last. (Isaiah 41:2-4)

Then the alliance between Cyrus and Yahweh is made explicit:

Thus says Yahweh to his anointed, to Cyrus, whom he has taken by his right hand to subdue nations before him and strip the loins of kings, to force gateways before him that their gates be closed no more: I will go before you levelling the heights. I will shatter the bronze gateways, smash the iron bars. I will give you the hidden treasures, the secret hoards, that you may know that I am Yahweh. (Isaiah 45:1-3)