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138-508: In the early 6th century Judah rebelled against Babylon and was destroyed (586 BCE). The royal court and the priests, prophets and scribes were taken into captivity in Babylon. There the exiles blamed their fate on disobedience to God and looked forward to a future when a penitent and purified people would be allowed to return to Jerusalem and rebuild the Temple. (These ideas are expressed in

276-487: A "mighty king" and "an Achaemenian", which according to the bulk of scholarly opinion was engraved under Darius and considered as a later forgery by Darius. However, Cambyses II's maternal grandfather Pharnaspes is named by historian Herodotus as "an Achaemenian". Xenophon 's account in his Cyropædia names Cambyses's wife as Mandane and mentions Cambyses as king of Iran (ancient Persia). These agree with Cyrus's own inscriptions, as Anshan and Parsa were different names for

414-636: A 'double' book. Jerome , writing in the early 5th century, noted that this duplication had since been adopted by Greek and Latin Christians. Jerome himself rejected the duplication in his Vulgate translation of the Bible into Latin from the Hebrew; and consequently all early Vulgate manuscripts present Ezra–Nehemiah as a single book, as too does the 8th century commentary of Bede , and in the 9th century bibles of Alcuin and Theodulf of Orleans . However, from

552-570: A different stance on the expulsion of the Gentiles in Ezra–Nehemiah. According to Heger, Ezra's motive for expelling Gentile women and their offspring was because at the time leaders believed that the identity of the Israelites did not depend of the ethnicity of their mothers, but depended on the seed of their fathers. The motive behind prohibiting intermarriage with all Gentile women was due to

690-475: A group of Achaemenian protectors called the "Magi", stationed nearby to protect the edifice from theft or damage. Years later, in the chaos created by Alexander the Great 's invasion of Persia and after the defeat of Darius III , Cyrus the Great's tomb was broken into and most of its luxuries were looted. When Alexander reached the tomb, he was horrified by the manner in which the tomb was treated, and questioned

828-722: A migratory event in which the Jews returned to the Land of Israel following Cyrus' establishment of Yehud Medinata and subsequently rebuilt the Temple in Jerusalem , which had been destroyed by the Babylonian siege of Jerusalem . According to Isaiah 45:1 , Cyrus was anointed by Yahweh for this task as a biblical messiah ; he is the only non-Jewish figure to be revered in this capacity. In addition to his influence on traditions in both

966-463: A study by Lester Grabbe indicates that while genuine Persian documents may underlie a number of them, they have been reworked to fit the purposes of later writers. The narrative is highly schematic, each stage of the restoration following the same pattern: God "stirs up" the Persian king, the king commissions a Jewish leader to undertake a task, the leader overcomes opposition and succeeds, and success

1104-402: A suffix of likeness. Karl Hoffmann has suggested a translation based on the meaning of an Indo-European root "to humiliate", and accordingly, the name "Cyrus" means "humiliator of the enemy in verbal contest". Another possible Iranian derivation would mean "the young one, child", similar to Kurdish kur ("son, little boy") or Ossetian i-gur-un ("to be born") and kur (young bull). In

1242-473: A table with golden supports, inside of which the body of Cyrus the Great was interred. Upon his resting place, was a covering of tapestry and drapes made from the best available Babylonian materials, utilizing fine Median worksmanship; below his bed was a fine red carpet, covering the narrow rectangular area of his tomb. Translated Greek accounts describe the tomb as having been placed in the fertile Pasargadae gardens, surrounded by trees and ornamental shrubs, with

1380-464: A variety of different reasons. In either case, these two viewpoints on intermarriage with exogamous groups have differences, but ultimately, each is trying to promote and protect the ethnicity of their own group. Southwood goes on to discuss that both Ezra and Nehemiah display a "consciousness of ethnicity', though Southwood focuses primarily on Nehemiah's case, and the importance of the relationship between ethnicity and language. In Nehemiah specifically,

1518-570: A warning to cease his encroachment (a warning which she stated she expected he would disregard anyway), Tomyris challenged him to meet her forces in honorable warfare, inviting him to a location in her country a day's march from the river, where their two armies would formally engage each other. He accepted her offer, but, learning that the Massagetae were unfamiliar with wine and its intoxicating effects, he set up and then left camp with plenty of it behind, taking his best soldiers with him and leaving

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1656-566: Is Esdras, and there are two versions of the Greek Ezra–Nehemiah, Esdras alpha (Ἔσδρας Αʹ) and Esdras beta (Ἔσδρας Βʹ). Esdras beta, which is still used in churches of the Greek-speaking and other Orthodox Christian traditions, is close to the standard Hebrew version, but Esdras alpha (or 1 Esdras ) is very different: it reproduces only the material that pertains to Ezra, and ignores Nehemiah; while including additional material in

1794-400: Is Zerubbabel) "the prince of Judah", to rebuild the Temple; 40,000 exiles return to Jerusalem led by Zerubbabel and Joshua the high priest. There they overcome the opposition of their enemies to rebuild the altar and lay the foundations of the Temple. The Samaritans , who are their enemies, force work to be suspended, but in the reign of Darius the decree of Cyrus is rediscovered, the Temple

1932-579: Is a transgression, and Nehemiah emphasizes that marriage to non-Jews is a sin. Even though this book says specific groups, the book of Ezra prohibits all exogamy. According to Christine Hayes, Ezra is concerned about the holy seed being profaned since he believes God has chosen his people as being holy. Since anyone that is not inside of the chosen group is considered not holy, it would be sinful to marry and reproduce with them, according to Ezra. Scholars also believe that there were further political reasons behind Nehemiah's protest against intermarriage, and Ezra had

2070-606: Is commonly misconceived that the expulsion of the Gentile wives was a result of Judaean exceptionalism and nationalism. Hayes points out that the theory is not correct arguing that the root cause is largely a fundamental and core belief found within the religious laws of the Judaeans. Ezra, Hayes explains, imagined Israel as divinely ordained to remain pure and holy, set apart and without the influence of other nations in Canaan, just as

2208-431: Is completed, and the people celebrate the feast of Passover . God moves king Artaxerxes to commission Ezra the priest and scribe to return to Jerusalem and teach the laws of God to any who do not know them. Ezra leads a large body of exiles back to the holy city, where he discovers that Jewish men have been marrying non-Jewish women. He tears his garments in despair and confesses the sins of Israel before God, then braves

2346-489: Is corrected in at least one manuscript of Josephus in the Antiquities of the Jews , Book 11, chapter 2 where we find that the name of the above-mentioned Artaxerxes is called Cambyses. Some scholars, including Joseph Blenkinsopp in his 1988 commentary on Ezra–Nehemiah, hold that the book is a late 2nd/early 1st century BC revision of Esdras and Esdras β, while others such as L. L. Grabbe believe it to be independent of

2484-786: Is currently not much held. The Lydians first attacked the Achaemenid Empire's city of Pteria in Cappadocia . The king of Lydia Croesus besieged and captured the city enslaving its inhabitants. Meanwhile, the Persians invited the citizens of Ionia who were part of the Lydian kingdom to revolt against their ruler. The offer was rebuffed, and thus Cyrus levied an army and marched against the Lydians, increasing his numbers while passing through nations in his way. The Battle of Pteria

2622-406: Is marked by a great assembly. Ezra–Nehemiah is made up of three stories: (1) the account of the initial return and rebuilding of the Temple (Ezra 1–6); (2) the story of Ezra's mission (Ezra 7–10 and Nehemiah 8); (3) and the story of Nehemiah, interrupted by a collection of miscellaneous lists and part of the story of Ezra. God moves the heart of Cyrus to commission Sheshbazzar (whose other name

2760-489: Is no direct evidence to support this assumption. After taking Babylon, Cyrus the Great proclaimed himself "king of Babylon, king of Sumer and Akkad , king of the four corners of the world" in the famous Cyrus Cylinder , an inscription on a cylinder that was deposited in the foundations of the Esagila temple dedicated to the chief Babylonian god, Marduk. The text of the cylinder denounces Nabonidus as impious and portrays

2898-703: Is now regarded as canonical in the churches of the East , but apocryphal in the West ; either presented in a separate section, or excluded altogether. 1 Esdras is found in Origen 's Hexapla . The Greek Septuagint , the Old Latin bible and related bible versions include both Esdras Αʹ (English title: 1 Esdras) and Esdras Βʹ ( Ezra–Nehemiah ) as separate books. There is scope for considerable confusion with references to 1 Esdras. The name refers primarily to translations of

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3036-755: Is numbered differently among various versions of the Bible. In most editions of the Septuagint , the book is titled in Greek: Ἔσδρας Αʹ and is placed before the single book of Ezra–Nehemiah , which is titled in Greek: Ἔσδρας Βʹ . 1 Esdras is called 3 Esdras in the Latin Vulgate, which was translation from the Greek version of the Septuagint called Esdras A. The Vulgate denoted 1 Esdras (Ezra) and 2 Esdras (Nehemiah) respectively. Vulgate Bible editions of

3174-515: Is perhaps the most debated issue regarding the book. Ezra 7:8 records that Ezra arrived in Jerusalem in the seventh year of king Artaxerxes, while Nehemiah 2#Verses 1–8:1–9 has Nehemiah arriving in Artaxerxes' twentieth year. If this was Artaxerxes I (465–424 BCE), then Ezra arrived in 458 and Nehemiah in 445 BCE. Nehemiah 8 – 9 , in which the two (possibly by editorial error) appear together, supports this scenario. In 1890, however, it

3312-585: Is probably later, possibly even as late as 336–331 BCE (the reign of Darius III , the last Persian king); it probably circulated as an independent document before being combined with Ezra. There are seven Persian documents embedded in Ezra–Nehemiah, six in Ezra and one in Nehemiah. All but one are in Aramaic language , the administrative language of the Persian empire. Many scholars accept these as genuine, but

3450-514: Is that of Bede in the early 8th century. The fact that Ezra–Nehemiah was translated into Greek by the mid-2nd century BCE suggests that this was the time by which it had come to be regarded as scripture. It was treated as a single book in the Hebrew, Greek and Old Latin manuscripts. The duplication of translations of Ezra was rejected by Jerome in his Latin Vulgate translation, who did not translate 'Esdras alpha'. In later medieval manuscripts of

3588-427: Is the ancient Greek Septuagint version of the biblical Book of Ezra in use within the early church , and among many modern Christians with varying degrees of canonicity . 1 Esdras is substantially similar to the standard Hebrew version of Ezra–Nehemiah , with the passages specific to the career of Nehemiah removed or re-attributed to Ezra, and some additional material. As part of the Septuagint translation, it

3726-553: The Eastern and Western worlds , Cyrus is also recognized for his achievements in human rights, politics, and military strategy. The Achaemenid Empire's prestige in the ancient world would eventually extend as far west as Athens, where upper-class Greeks adopted aspects of the culture of the ruling Persian class as their own. As the founder of the Persian Achaemenid Empire, Cyrus played a crucial role in defining

3864-520: The Greeks , he was known as Cyrus the Elder ( Κῦρος ὁ Πρεσβύτερος Kŷros ho Presbýteros ). Cyrus was particularly renowned among contemporary scholars because of his habitual policy of respecting peoples' customs and religions in the lands that he conquered. He was influential in developing the system of a central administration at Pasargadae to govern the Achaemenid Empire's satraps , which worked for

4002-653: The King James Version and in most modern English bibles). 3 Esdras continues to be accepted as canonical by Eastern Orthodoxy and the Ethiopian Orthodox Tewahedo Church , with 4 Esdras varying in canonicity between particular denominations within the Eastern churches. Overwhelmingly, citations in early Christian writings claimed from the scriptural 'Book of Ezra' (without any qualification) are taken from 1 Esdras, and never from

4140-690: The Massagetae , a nomadic Eastern Iranian tribal confederation , along the Syr ;Darya in December 530 BC. However, Xenophon of Athens claimed that Cyrus did not die fighting and had instead returned to the city of Pasargadae , which served as the Achaemenid ceremonial capital. He was succeeded by his son Cambyses II , whose campaigns into North Africa led to the conquests of Egypt , Nubia , and Cyrenaica during his short rule. To

4278-805: The Persian language and especially in Iran , Cyrus' name is spelled as کوروش ( Kūroš , [kuːˈɾoʃ] ). In the Bible , he is referred to in the Hebrew language as Koresh ( כורש ‎ ). Some pieces of evidence suggest that Cyrus is Kay Khosrow , a legendary Persian king of the Kayanian dynasty and a character in Shahnameh , a Persian epic . Some scholars, however, believe that neither Cyrus nor Cambyses were Iranian names , proposing that Cyrus

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4416-691: The Persian period ; a third suggestion, and most popular, is that it was a form of the Torah , as it was clearly associated with Moses and contained both Deuteronomistic and Priestly elements; and the fourth view is that Ezra's law-book is lost to us and cannot be recovered. Cyrus the Great Persian Revolt Invasion of Anatolia Invasion of Babylonia Cyrus II of Persia ( Old Persian : 𐎤𐎢𐎽𐎢𐏁 , romanized:  𐎤𐎢𐎽𐎢𐏁 Kūruš ; c.  600  – 530 BC), commonly known as Cyrus

4554-500: The Scythians in their dress and mode of living; they fought on horseback and on foot. In order to acquire her realm, Cyrus first sent an offer of marriage to their ruler, the empress Tomyris , a proposal she rejected. He then commenced his attempt to take Massagetae territory by force (c. 529 BC), beginning by building bridges and towered war boats along his side of the river Oxus , or Amu Darya , which separated them. Sending him

4692-448: The "Holy seed", rather than on physical difference such as skin and hair color, which in any case do not really differ between these two populations. Thus the term "ethnicity" may be best in relation to the people in general, but in relation to intermarriage Southwood feels that "nationalism" and "ethnicity" both do justice. She claims that the term "race" is not needed and is used in a negative manner. Like Southwood, Hayes also talks about

4830-598: The "gentiles" in Ezra-Nehemiah were actually indigenous Judeans who "emulated" the Canaanites. The foreign women, in particular, symbolized the "foreignness" of female impurity, which was "powerful enough to impart ritual havoc". Venter cites verses such as Ezra 9:1 and notes that only the Ammonites, Moabites and Egyptians existed as separate ethnicities during the times of Ezra-Nehemiah. Nehemiah 13:23–27 adds

4968-460: The "holy seed." According to Hayes, Ezra and Nehemiah appear to promote the ban of intermarriage with all Gentiles. According to Hayes, Ezra is not a racial ideology that is concerned with purity of blood, but rather a religious notion of Israel as a "holy seed". With intermarriage the holy seed of Israel becomes mixed with the profane seed. In other words, intermarriage violates the holy seed of Abraham and Israel. Pieter M. Venter argues that most of

5106-651: The 13th century, and in what later became the usage of the Clementine Vulgate and the Anglican Articles of Religion , the Book of Ezra is applied to '1 Esdras'; while the Book of Nehemiah corresponds to '2 Esdras'; Esdras 1 (Esdras A in the Septuagint) corresponds to 3 Esdras and finally 2 Esdras, an additional work associated with the name Ezra, is denoted '4 Esdras' (It is called '2 Esdras' in

5244-438: The 20th was that Chronicles and Ezra–Nehemiah made up a single "Chronicler's History" by an anonymous " Chronicler ". This consensus was challenged in the late 1960s in an important article by Sara Japhet , and today three positions dominate discussion: first, an affirmation that a Chronicler's History existed and included all or part of Ezra–Nehemiah; second, a denial that Chronicles and Ezra–Nehemiah were ever combined; and third,

5382-498: The 5,000 or so who accompanied Ezra. Nevertheless, there are counter-arguments to each of these and other arguments, and the 398 date has not replaced the traditional one. A proposal that the reference to the "seventh year" of Artaxerxes ( Ezra 7:7 – 8 ) should be read as "thirty-seventh year", putting Ezra's return in 428 BCE, has not won support. Hayes, in her article on impurity in Ancient Jewish society, states that it

5520-539: The 9th century onwards, Latin bibles are found that for the first time separate the Ezra and Nehemiah sections of Ezra–Nehemiah as two distinct books; and this became standard in the Paris Bibles of the 13th century. It was not until 1516/17, in the first printed Rabbinic Bible of Daniel Bomberg that the separation was introduced generally in Hebrew Bibles. The order of the two figures, Ezra and Nehemiah,

5658-515: The Babylonian armies, and detained Nabonidus. Herodotus explains that to accomplish this feat, the Persians, using a basin dug earlier by the Babylonian queen Nitokris to protect Babylon against Median attacks, diverted the Euphrates river into a canal so that the water level dropped "to the height of the middle of a man's thigh", which allowed the invading forces to march directly through

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5796-710: The Bible gradually achieved dominance in Western Christianity, III Esdras no longer circulated. From the 13th century onwards, Vulgate Bibles produced in Paris reintroduced a Latin text of 1 Esdras, in response to commercial demand. However, the use of the book continued in the Eastern Church, and it remains a part of the Eastern Orthodox canon. In the Roman rite liturgy, 1 Esdras is cited once in

5934-531: The Deuteronomic text in their narratives, and believe intermarriage to be a type of transgression. There are other similar nuances that lead some scholars to believe that they are from a similar source. However, there are also differences in the two sources that should not be forgotten. Firstly, the intermarriage debate is between different classes of people, each of which is trying to reserve their sense of ethnicity. Ezra argues that marriage with non-exilic Jews

6072-473: The Empire, but soon died after only seven years of rule. He was succeeded either by Cyrus's other son Bardiya or an impostor posing as Bardiya, who became the sole ruler of Persia for seven months, until he was killed by Darius the Great . The translated ancient Roman and Greek accounts give a vivid description of the tomb both geometrically and aesthetically; the tomb's geometric shape has changed little over

6210-584: The Extraordinary Missal of 1962 in the Offertory of the votive Mass for the election of a Pope. Non participentur sancta, donec exsurgat póntifex in ostensiónem et veritátem ("Let them not take part in the holy things, until there arise a priest unto showing and truth.") (3 Esdras 5, 40). In the Council of Trent only 3 bishops voted for an explicit rejection of the books of Esdras while

6348-607: The Great , was the founder of the Persian Achaemenid Empire . Hailing from Persis , he brought the Achaemenid dynasty to power by defeating the Median Empire and embracing all of the previous civilized states of the ancient Near East , expanding vastly and eventually conquering most of West Asia and much of Central Asia to create what would soon become the largest polity in human history at

6486-435: The Great ordered Aristobulus to improve the tomb's condition and restore its interior. Despite his admiration for Cyrus the Great, and his attempts at renovation of his tomb, Alexander had, six years previously (330 BC), sacked Persepolis , the opulent city that Cyrus may have chosen the site for, and either ordered its burning as an act of pro-Greek propaganda or set it on fire during drunken revels. The edifice has survived

6624-561: The Great spared Croesus's life and kept him as an advisor, but this account conflicts with some translations of the contemporary Nabonidus Chronicle which interpret that the king of Lydia was slain. Before returning to the capital, Commagene was incorporated into Persia in 546 BC. Later, a Lydian named Pactyas was entrusted by Cyrus the Great to send Croesus's treasury to Persia. However, soon after Cyrus's departure, Pactyas hired mercenaries and caused an uprising in Sardis, revolting against

6762-588: The Great throughout antiquity are reflected in the way he is remembered today. His own nation, the Iranians, have regarded him as "The Father", the very title that had been used during the time of Cyrus himself, by the many nations that he conquered, as according to Xenophon : And those who were subject to him, he treated with esteem and regard, as if they were his own children, while his subjects themselves respected Cyrus as their "Father" ... What other man but 'Cyrus', after having overturned an empire, ever died with

6900-659: The Great's dominions composed the largest empire the world had ever seen to that point. At the end of Cyrus's rule, the Achaemenid Empire stretched from Asia Minor in the west to the Indus River in the east. The details of Cyrus's death vary by account. Ctesias , in his Persica , has the longest account, which says Cyrus met his death while putting down resistance from the Derbices infantry, aided by other Scythian archers and cavalry, plus Indians and their war-elephants. According to him, this event took place northeast of

7038-716: The Hebrew-language Ezra–Nehemiah. The book was widely quoted by early Christian authors and it found a place in Origen 's Hexapla . In early Latin traditions, Ezra, Nehemiah, 1 Esdras and 2 Esdras were known, respectively, as 1 Esdras, 2 Esdras, 3 Esdras (‘the Greek Esdras’) and 4 Esdras. In the Vulgate, I Esdras is considered to be Ezra, II Esdras to be Nehemiah, III Esdras to be 1 Esdras, and IV Esdras to be 2 Esdras. For Jerome , III Esdras and IV Esdras were apocryphal. As Jerome's Vulgate version of

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7176-488: The Iranian plateau started as an extension of the Achaemenid dynasty, who expanded their earlier dominion possibly from the 9th century BC onward. The eponymous founder of the dynasty was Achaemenes (from Old Persian Haxāmaniš ). Achaemenids are "descendants of Achaemenes", as Darius the Great , the ninth king of the dynasty, traced his ancestry to him, declaring "for this reason, we are called Achaemenids". Achaemenes built

7314-483: The Magi and put them to court. On some accounts, Alexander's decision to put the Magi on trial was more about his attempt to undermine their influence and his show of power in his newly conquered empire, than a concern for Cyrus's tomb. However, Alexander admired Cyrus, from an early age reading Xenophon's Cyropaedia , which described Cyrus's heroism in battle and governance as a king and legislator. Regardless, Alexander

7452-450: The Persian satrap of Lydia, Tabalus. Cyrus sent Mazares , one of his commanders, to subdue the insurrection but demanded that Pactyas be returned alive. Upon Mazares's arrival, Pactyas fled to Ionia , where he had hired more mercenaries. Mazares marched his troops into the Greek country and subdued the cities of Magnesia and Priene . The fate of Pactyas is unknown, but after capture, he

7590-464: The Philistines from Ashdod. This implied that the other ethnicites were "symbolic". Despite this, there are verses such as Ezra 6:21 which indicate that these "gentile Judeans" abandoned their pagan background to join Ezra-Nehemiah's exclusive community. Ezra begins with Cyrus entrusting the Temple vessels to Sheshbazzar , "prince of Judah"; this apparently important figure then disappears from

7728-510: The Priestly division were commanded, by God, to practice marriage exclusivity. In reaction to contemporaries, such as Hayes and Klawans, who argue that Ezra–Nehemiah's purity ideology is a product of conservative "ritual" and "moral" purity, independently; Olyan claims that Ezra–Nehemiah's alien expulsion mandate was a result of a melding ideology taken from the two seemingly independent ideas of, "moral" and "ritual" purity and remains exclusive to

7866-472: The Syr Darya. Cyrus the Great's remains may have been interred in his capital city of Pasargadae , where today a limestone tomb (built around 540–530 BC ) still exists, which many believe to be his. Strabo and Arrian give nearly identical descriptions of the tomb, based on the eyewitness report of Aristobulus of Cassandreia , who at the request of Alexander the Great visited the tomb twice. Though

8004-415: The Vulgate, especially the Paris Bibles of the 13th century onwards, the single book of Ezra (corresponding to Ezra–Nehemiah) is increasingly split in two, so that the two-books tradition became fixed in the Western church. Jewish bibles continued to treat as a single work, with the title "Ezra," until the 15th century AD, but modern Hebrew bibles still print the Masoretic notes at the end of Nehemiah listing

8142-428: The archaeology of Jerusalem and Yehud during the Persian period. Finkelstein found that these passages better reflect the Hasmonean period —a time when Jerusalem and its surround region were much more populated and prosperous—suggesting that Hasmonean authors added them to earlier Persian-era texts. The Hebrew Ezra–Nehemiah was translated into Greek by the mid-2nd century BCE. The Greek and Roman rendering of Ezra's name

8280-466: The area in 542 BC and returned to Persia. After the conquest of Lydia, Cyrus campaigned in the east between around 545 BC to 540 BC. Cyrus first tried to conquer Gedrosia , however he was decisively defeated and departed Gedrosia. Gedrosia was most likely conquered during the reign of Darius I. After the failed attempt to conquer Gedrosia, Cyrus attacked the regions of Bactria , Arachosia , Sogdia , Saka , Chorasmia , Margiana and other provinces in

8418-432: The battle(s), the king of the Neo-Babylonian Empire, Nabonidus , had ordered cult statues from outlying Babylonian cities to be brought into the capital, suggesting that the conflict had begun possibly in the winter of 540 BC. Just before October 539 BC, Cyrus fought the Battle of Opis in or near the strategic riverside city of Opis on the Tigris, north of Babylon. The Babylonian army was routed, and on 10 October, Sippar

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8556-425: The book made use of an Aramaic chronicle. Josephus makes use of the 1 Esdras which he treats as Scripture, while generally disregarding the canonical text of Ezra–Nehemiah . Some scholars believe that the composition is likely to have taken place in the second century BC. Many Protestant and Catholic scholars assign no historical value to the sections of the book not duplicated in Ezra–Nehemiah . The citations of

8694-424: The book seems to be retelling the Return to Zion in a way that it revolved around the story of the dispute among the courtiers, the 'Tale of the Three Guardsmen'. Since there are various discrepancies in the account, most scholars hold that the work was written by more than one author. However, some scholars believe that this work may have been the original, or at least the more authoritative. Most scholars agree that

8832-604: The city and the friction between Temple and Torah were added to produce the final book of Nehemiah. Lester Grabbe (2003), based on various factors including the type of Aramaic used in the youngest sections and the ignorance of Ezra–Nehemiah as a single book displayed by other Hellenistic Jewish writers, suggests that the two texts were combined, with some final editing, in the Ptolemaic period, c. 300 – c. 200 BCE. Israeli archaeologist Israel Finkelstein has argued extensively that large portions of Ezra–Nehemiah (as well as Chronicles) include content not supported by

8970-640: The city itself is now in ruins, the burial place of Cyrus the Great has remained largely intact, and the tomb has been partially restored to counter its natural deterioration over the centuries. According to Plutarch , his epitaph read: O man, whoever you are and wherever you come from, for I know you will come, I am Cyrus who won the Persians their empire. Do not therefore begrudge me this bit of earth that covers my bones. Cuneiform evidence from Babylon proves that Cyrus died around December 530 BC, and that his son Cambyses II had become king. Cambyses continued his father's policy of expansion, and captured Egypt for

9108-406: The close connection between this type of winged figure and the image of Iranian majesty, which he associated with a dream prognosticating the king's death before his last, fatal campaign across the Oxus. Muhammad Dandamayev says that Persians may have taken Cyrus's body back from the Massagetae, unlike what Herodotus claimed. According to the Chronicle of Michael the Syrian (AD 1166–1199) Cyrus

9246-441: The danger of assimilation resulting from the influence of social interaction with the surrounding nations. The expulsion of the foreign women and their offspring was directed in order to preserve the purity of the Israelite "holy seed". Thus, Ezra did not introduce the idea of matrilineal identity. Katherine Southwood emphasizes that Ezra and Nehemiah are similar in their views of intermarriage in that both Ezra and Nehemiah allude to

9384-474: The dead infant Cyrus. Cyrus lived in secrecy, but when he reached the age of 10, during a childhood game, he had the son of a nobleman beaten when he refused to obey Cyrus' commands. As it was unheard of for the son of a shepherd to commit such an act, Astyages had the boy brought to his court, and interviewed him and his adoptive father. Upon the shepherd's confession, Astyages sent Cyrus back to Persia to live with his biological parents. However, Astyages summoned

9522-430: The deaths of both of Cyrus's sons. Cyrus's conquest of Media was merely the start of his wars. The exact dates of the Lydian conquest are unknown, but it must have taken place between Cyrus's overthrow of the Median kingdom (550 BC) and his conquest of Babylon (539 BC). It was common in the past to give 547 BC as the year of the conquest due to some interpretations of the Nabonidus Chronicle , but this position

9660-400: The east. In 533 BC, Cyrus the Great crossed the Hindu Kush mountains and collected tribute from the Indus cities. Thus, Cyrus probably had established vassal states in western India. Cyrus then returned with his army to Babylon due to the unrest taking place in and around Babylon. By the year 540 BC, Cyrus captured Elam and its capital, Susa . The Nabonidus Chronicle records that, prior to

9798-416: The empire during his military campaigns of 546–539 BC. With Astyages out of power, all of his vassals (including many of Cyrus's relatives) were now under his command. His uncle Arsames , who had been the king of the city-state of Parsa under the Medes , therefore would have had to give up his throne. However, this transfer of power within the family seems to have been smooth, and it is likely that Arsames

9936-606: The enslavement of the Jews, and enter into a covenant to keep the law and separate themselves from all other peoples. Nehemiah takes measures to repopulate the city and returns to Susa after 12 years in Jerusalem. After some time in Susa he returns, only to find that the people have broken the covenant. He enforces the covenant and prays to God for his favour. The Mercer Bible Dictionary notes three notable theological themes in Ezra and Nehemiah: God's use of foreign rulers for Israel's sake; opposition to Israel from foreign neighbours; and

10074-405: The entire kingdom. These were interpreted by his advisers as a foretelling that his grandson would one day rebel and supplant him as king. Astyages summoned Mandane, at the time pregnant with Cyrus, back to Ecbatana to have the child killed. His general Harpagus delegated the task to Mithradates, one of the shepherds of Astyages, who raised the child and passed off his stillborn son to Harpagus as

10212-549: The eyes of ancient Judaean Priests, could turn Yahweh worshippers towards foreign deities and hedonism. Ritual purity stresses the importance of keeping to sacred practices dictated by revered predecessors and the Holy Scriptures. Olyan believes that Ezra's expulsion of the gentiles could also be linked with the idea that outside lineage would initially pollute the priestly bloodline, acting as an apparatus to destroy "right" ritual practice. Another scholar, Paul Heger, takes

10350-415: The final Battle of Thymbra between the two rulers, Harpagus advised Cyrus the Great to place his dromedaries in front of his warriors; the Lydian horses, not used to the dromedaries' smell, would be very afraid. The strategy worked; the Lydian cavalry was routed. Cyrus defeated and captured Croesus. Cyrus occupied the capital at Sardis, conquering the Lydian kingdom in 546 BC. According to Herodotus, Cyrus

10488-544: The final battle resulted in the capture of Ecbatana. This was described in the paragraph that preceded the entry for Nabonidus's year 7, which detailed Cyrus's victory and the capture of his grandfather. According to the historians Herodotus and Ctesias, Cyrus spared the life of Astyages and married his daughter, Amytis. This marriage pacified several vassals, including the Bactrians , Parthians , and Saka . Herodotus notes that Cyrus also subdued and incorporated Sogdia into

10626-570: The form of the 'Tale of the Three Guardsmen' (1 Esdras 3:4 to 4:4). When Early Christian authors cite the 'Book of Ezra" it is always 'Esdras alpha' to which they refer. 'Esdras beta' (Ezra–Nehemiah) supplemented 'Esdras alpha' in Christian bibles from the 4th century onwards, but appears rarely to have been read as scripture; and only the 'Nehemiah' sections are ever cited in patristic texts. The earliest Christian commentary on Ezra–Nehemiah

10764-532: The genealogy given in the Behistun Inscription and by Herodotus holds that Cyrus the Great was an Achaemenid. However, M. Waters has suggested that Cyrus is unrelated to the Achaemenids or Darius the Great, and that his family was of Teispid and Anshanite origin instead of Achaemenid. Cyrus was born to Cambyses I , King of Anshan, and Mandane, daughter of Astyages , King of Media, during

10902-548: The headwaters of the Syr Darya. The account of Herodotus from his Histories provides the second-longest detail, in which Cyrus met his fate in a fierce battle with the Massagetae, a Scythian tribal confederation from the southern deserts of Khwarezm and Kyzyl Kum in the southernmost portion of the Eurasian Steppe regions of modern-day Kazakhstan and Uzbekistan , following the advice of Croesus to attack them in their own territory. The Massagetae were related to

11040-552: The historian Herodotus, it is known that Astyages placed Harpagus in command of the Median army to conquer Cyrus. However, Harpagus contacted Cyrus and encouraged his revolt against Media, before eventually defecting along with several of the nobility and a portion of the army. This mutiny is confirmed by the Nabonidus Chronicle. The Chronicle suggests that the hostilities lasted for at least three years (553–550 BC), and

11178-414: The kingdom. The Nabonidus Chronicle states that Babylonia mourned Cassandane for six days (identified as 21–26 March 538 BC). After his father's death, Cyrus inherited the Persian throne at Pasargadae , which was a vassal of Astyages. The Greek historian Strabo has said that Cyrus was originally named Agradates by his step-parents. It is possible that, when reuniting with his original family, following

11316-520: The layers in Ezra. He sees the account of the rebuilding of the Temple (Ezra 5:1–6:15) and the core of the "Ezra memoir" (Ezra 7–10/Nehemiah 8) developing separately until they were combined by an editor who wished to show how Temple and Torah were re-introduced into Judah (known to Persian rulers as Yehud Medinata ) after the exile. This editor also added Ezra 1–5. The combined text was then further developed by priestly circles who stressed Temple over Torah, transformed Ezra from scribe to priest, and stressed

11454-489: The least capable ones. The general of Tomyris's army, Spargapises , who was also her son, and a third of the Massagetian troops, killed the group Cyrus had left there and, finding the camp well stocked with food and the wine, unwittingly drank themselves into inebriation, diminishing their capability to defend themselves when they were then overtaken by a surprise attack. They were successfully defeated, and, although he

11592-402: The legitimacy of their groups in relation to the experience of the exile, though Nehemiah's concern specifically emphasizes language as a potential means by which ethnicity seemed to be defined. Southwood makes some points in her article in how the terms "race", "ethnicity", and "nationalism" can be used in translations of Ezra 9–10. She points out that there are multiple problems not only inside

11730-878: The middle verse as Nehemiah 3:32, indicating that a complete work of Ezra–Nehemiah is in view. (To confuse the matter further there are other quite distinct works in the name of Esdras , largely dealing with visions and prophecies.) The Masoretic Text of Ezra–Nehemiah is largely in Late Biblical Hebrew , with significant sections in Biblical Aramaic there are occasional reflections of Old Persian vocabulary, but little significant influence from Greek. Ezra 1 (the Edict of Cyrus ) and Ezra 2 (the list of returnees) are presented as Persian documents; Ezra 3 – 6 , which contains further supposed Persian documents mixed with third-person narrative, may be based on

11868-520: The naming customs, Cyrus's father, Cambyses I , named him Cyrus after his grandfather, who was Cyrus I . There is also an account by Strabo that claimed Agradates adopted the name Cyrus after the Cyrus river near Pasargadae . Herodotus gave a mythological account of Cyrus's early life. In this account, Astyages had two prophetic dreams in which a flood, and then a series of fruit-bearing vines, emerged from his daughter Mandane's pelvis, and covered

12006-524: The national identity of the Iranian nation; the Achaemenid Empire was instrumental in spreading the ideals of Zoroastrianism as far east as China. He remains a cult figure in Iran , with the Tomb of Cyrus at Pasargadae serving as a spot of reverence for millions of the country's citizens. The name Cyrus is a Latinized form derived from the Greek-language name Κῦρος ( Kỹros ), which itself

12144-533: The need to separate Israel from foreign neighbours to preserve the purity of the people of God. In the last half of Nehemiah the emphasis shifts to the joint role of Ezra and Nehemiah in instructing the people in the Law and in the dedication of the wall, these two activities together forming the reconstitution of Jewish life in Jerusalem; Dillard and Longman describe this as the moment when "the whole city becomes holy ground." The single Hebrew book "Ezra–Nehemiah", with

12282-473: The opposition of some of his own countrymen to purify the community by dissolving the sinful marriages. Nehemiah , cup-bearer to king Artaxerxes, is informed that Jerusalem remains without walls. He prays to God, recalling the sins of Israel and God's promise of restoration in the land. Artaxerxes commissions him to return to Jerusalem as governor, where he defies the opposition of Judah's enemies on all sides—Samaritans, Ammonites, Arabs and Philistines—to rebuild

12420-421: The original "Nehemiah memoir" was an account of the rebuilding of the city walls. Successive layers were then added to this, turning the building report into an account of Judah's restoration and depicting Nehemiah as a Persian governor who reforms the community of Israel. Finally, after Ezra had come into existence through the combination of Ezra 1–6 with Ezra 7–10, the accounts of the repopulation and dedication of

12558-552: The original Greek 'Esdras A'. The Septuagint calls it Esdras A and the Vetus Latina calls it 1 Esdras, while the Vulgate calls it 3 Esdras. It was considered apocryphal by Jerome. 1 Esdras contains the whole of Ezra with the addition of one section; its verses are numbered differently. Just as Ezra begins with the last two verses of 2 Chronicles , 1 Esdras begins with the last two chapters; this suggests that Chronicles and Esdras may have been read as one book at sometime in

12696-464: The original language of the work was Aramaic and Hebrew , with a few arguing for the originality of the Greek . The text contains similarities to the vocabulary in the Book of Daniel and II Maccabees , and it is presumed that the authors came either from Lower Egypt or Palestine and wrote during the Seleucid period . Assuming this theory is correct, many scholars consider the possibility that

12834-520: The other books of the Bible , however, provide an early alternative to the Septuagint for those texts, which increases its value to scholars. In the current Greek texts, the book breaks off in the middle of a sentence; that particular verse thus had to be reconstructed from an early Latin translation. However, it is generally presumed that the original work extended to the Feast of Tabernacles , as described in Nehemiah 8:13–18. An additional difficulty with

12972-575: The other hand, would not have had a reason to change an original Kuraš into Kuruš , since both forms were acceptable. Therefore, Kuraš probably represents the original form. Another scholarly opinion is that Kuruš was a name of Indo-Aryan origin, in honour of the Indo-Aryan Kuru and Kamboja mercenaries from eastern Afghanistan and Northwest India that helped in the conquest of the Middle East. The Persian domination and kingdom in

13110-570: The overwhelming majority "withheld any explicit decision on these books"... "The question of Esdras' canonical status was left theoretically open.". Catholic theologians and apologists disagree, but some argue that these books could theoretically be added as "tritiocanonical" books by the Roman Catholic Magisterium (or pope) at a later time, most likely related to union with one or more of the churches who already hold these books to be canonical. The book normally called 1 Esdras

13248-409: The particular narrative of Ezra–Nehemiah. Moral purity has familial implications, which the lack of may cause disruption in the cohesiveness of the family unit. Transgressing Israelite moral structure was feared to cause violations of the commandments, which ordained by God, must be followed to maintain ethnical identity. The influence of gentile women and culture upon Israelite men and posterity, through

13386-412: The past. Ezra 4:6 includes a reference to a King Ahasuerus . Etymologically, Ahasuerus is the same as Xerxes , who reigned between Darius I and Artaxerxes I. In 1 Esdras, the section is reorganized, leading up to the additional section, and the reference to Ahasuerus is removed. The additional section begins with a story variously known as the ' Darius contest ' or 'Tale of the Three Guardsmen' which

13524-601: The period of 600–599 BC. By his own account, generally believed now to be accurate, Cyrus was preceded as king by his father Cambyses I, grandfather Cyrus I, and great-grandfather Teispes. Cyrus married Cassandane who was an Achaemenian and the daughter of Pharnaspes who bore him two sons, Cambyses II and Bardiya along with three daughters, Atossa , Artystone , and Roxane. Cyrus and Cassandane were known to love each other very much – Cassandane said that she found it more bitter to leave Cyrus than to depart her life. After her death, Cyrus insisted on public mourning throughout

13662-512: The primacy of the Babylonian returnees over those who had remained in the land, a distinction that had not appeared in the original Ezra material. Still later, Levitical editors combined Ezra and Nehemiah to produce the final form of the book, reintroducing interest in Torah and stressing the primacy of the Levites. Jacob Wright (2004) has carried out similar work on Nehemiah. According to his study

13800-586: The profit of both rulers and subjects. Following the Persian conquest of Babylon , Cyrus issued the Edict of Restoration , in which he authorized and encouraged the return of the Jewish people to what had been the Kingdom of Judah , officially ending the Babylonian captivity . He is mentioned in the Hebrew Bible and left a lasting legacy on Judaism due to his role in facilitating the return to Zion ,

13938-406: The prophetic works of Haggai and Zechariah , who were active at the time; Ezra 7–10, partly in the first-person, is sometimes called the "Ezra Memoir", but has been so heavily edited that the source, if it exists, is very difficult to recover. There is widespread agreement that a genuine memoir underlies Nehemiah, although it has clearly been edited. It can be no earlier than about 400 BCE, but

14076-443: The prophets Jeremiah (although he was not exiled to Babylon), Isaiah, and, especially, Ezekiel). The same period saw the rapid rise of Persia, previously an unimportant kingdom in present-day southern Iran, and in 539 BCE Cyrus the Great , the Persian ruler, conquered Babylon. In the 19th century and for much of the 20th, it was believed that Chronicles and Ezra–Nehemiah came from the same author or circle of authors (similar to

14214-495: The river bed to enter at night. Shortly thereafter, Nabonidus returned from Borsippa and surrendered to Cyrus. On 29 October, Cyrus entered the city of Babylon. Prior to Cyrus's invasion of Babylon, the Neo-Babylonian Empire had conquered many kingdoms. In addition to Babylonia, Cyrus probably incorporated its sub-national entities into his Empire, including Syria , Judea , and Arabia Petraea , although there

14352-425: The same land. These also agree with other non-Iranian accounts, except on one point from Herodotus which states that Cambyses was not a king but a "Persian of good family". However, in some other passages, Herodotus' account is wrong also on the name of the son of Chishpish , which he mentions as Cambyses but according to modern scholars, should be Cyrus I . The traditional view based on archaeological research and

14490-430: The son of Harpagus, and in retribution, chopped him to pieces, roasted some portions while boiling others, and tricked his adviser into eating his child during a large banquet. Following the meal, Astyages's servants brought Harpagus the head, hands and feet of his son on platters, so he could realize his inadvertent cannibalism. Cyrus the Great succeeded to the throne in 559 BC following his father's death; however, Cyrus

14628-420: The state of Parsumash in the southwest of Iran and was succeeded by Teispes , who took the title "King of Anshan " after seizing the city Anshan and enlarging his kingdom further to include Pars proper. Ancient documents mention that Teispes had a son called Cyrus I , who also succeeded his father as "king of Anshan". Cyrus I had a full brother whose name is recorded as Ariaramnes . In 600 BC, Cyrus I

14766-519: The story almost entirely, and Zerubbabel is abruptly introduced as the main figure. Both are called governors of Judah and are both credited with laying the foundation of the Temple. A number of explanations have been proposed, including: (1) the two are the same person; (2) Sheshbazzar was in fact Shenazzar, Zerubabbel's uncle (mentioned in Chronicles); (3) Sheshbazzar began the work and Zerubbabel finished it. Ezra's mission according to Nehemiah 8

14904-421: The suggestion that the two were by the same author but written at different times and issued as separate works. Of the three, it is generally accepted that Ezra–Nehemiah forms a unified work separate from Chronicles: the many scholars who agree on this include H. G. M. Williamson, Sara Japhet, and Gary Knoppers. H. G. M. Williamson (1987) sees three basic stages to the composition of Ezra–Nehemiah: (1) composition of

15042-523: The test of time, through invasions, internal divisions, successive empires, regime changes, and revolutions. The last prominent Persian figure to bring attention to the tomb was Mohammad Reza Pahlavi (Shah of Iran) the last official monarch of Persia, during his celebrations of 2,500 years of monarchy. Just as Alexander the Great before him, the Shah of Iran wanted to appeal to Cyrus's legacy to legitimize his own rule by extension. The United Nations recognizes

15180-466: The text appears to readers who are unfamiliar with chiastic structures common in Semitic literature. If the text is assumed to be a Western-style, purely linear narrative, then Artaxerxes seems to be mentioned before Darius , who is mentioned before Cyrus . (Such jumbling of the order of events, however, is also presumed by some readers to exist in the canonical Ezra and Nehemiah .) The Semitic chiasm

15318-402: The text but in work of the scholars as well. Although it is evident that the terms "ethnicity" and "race" have similarities, one is just a secondary term of another. This however does not make the text easily translated and makes the expression of those terms as Southwood puts it not "appropriate" on any level. She argues that the text focuses on the distinction between the "people of the land" and

15456-601: The time. The Achaemenid Empire's largest territorial extent was achieved under Darius the Great , whose rule stretched from Southeast Europe in the west to the Indus River valley in the east. After conquering the Median Empire, Cyrus led the Achaemenids to conquer Lydia and eventually the Neo-Babylonian Empire . He also led an expedition into Central Asia, which resulted in major military campaigns that were described as having brought "into subjection every nation without exception"; Cyrus allegedly died in battle with

15594-445: The title "Ezra", was translated into Greek around the middle of the 2nd century BCE. Slightly later a second, and very different, Greek translation was made, commonly referred to as 1 Esdras . The Septuagint includes both 1 Esdras and the older translation of Ezra–Nehemiah, and names the two books as Esdras A and Esdras B respectively. The early Christian scholar Origen remarked that the Hebrew 'book of Ezra' might then be considered

15732-518: The title of "The Father" from the people whom he had brought under his power? For it is plain fact that this is a name for one that bestows, rather than for one that takes away! The historian Plutarch ( c.  46  – c.  119 AD ) tells that "the Persians, because Cyrus was hook-nosed, even to this day love hook-nosed men and consider them the most handsome". 1 Esdras 1 Esdras ( ‹See Tfd› Greek : Ἔσδρας Αʹ ), also Esdras A , Greek Esdras , Greek Ezra , or 3 Esdras ,

15870-549: The tomb of Cyrus the Great and Pasargadae as a UNESCO World Heritage site. British historian Charles Freeman suggests that "In scope and extent his achievements [Cyrus] ranked far above that of the Macedonian king, Alexander, who was to demolish the [Achaemenid] empire in the 320s but fail to provide any stable alternative." Cyrus has been a personal hero to many people, including Thomas Jefferson , Mohammad Reza Pahlavi , and David Ben-Gurion . The achievements of Cyrus

16008-483: The traditional view which held Ezra to be the author of all three), but the usual view among modern scholars is that the differences between Chronicles and Ezra–Nehemiah are greater than the similarities, and that Ezra–Nehemiah itself had a long history of composition from many sources, stretching from the early 4th century down to the Hellenistic period . The accepted view throughout the 19th century and for much of

16146-418: The various lists and Persian documents, which he accepts as authentic and therefore the earliest parts of the book; (2) composition of the "Ezra memoir" and "Nehemiah memoir", about 400 BCE; and (3), composition of Ezra 1–6 (the story of Zerubabbel) as the final editor's introduction to the combined earlier texts, about 300 BCE. More recently Juha Pakkala (2004) has carried out an extensive analysis of

16284-452: The victorious Cyrus as pleasing the god Marduk. It describes how Cyrus had improved the lives of the citizens of Babylonia, repatriated displaced peoples, and restored temples and cult sanctuaries. Although some have asserted that the cylinder represents a form of human rights charter, historians generally portray it in the context of a long-standing Mesopotamian tradition of new rulers beginning their reigns with declarations of reforms. Cyrus

16422-405: The walls. He enforces the cancellation of debts among the Jews, and rules with justice and righteousness. The list of those who returned with Zerubbabel is discovered. Ezra reads the law of Moses to the people and the people celebrate the Feast of Tabernacles for seven days; on the eighth they assemble in sackcloth and penitence to recall the past sins which led to the destruction of Jerusalem and

16560-467: The women that the Jews have married are named specifically as from 'Ashod, Ammon, and Moab' (Neh. 13:23). The concern is then expressed that the Ashodites were connected to Nehemiah's statement of outrage when he says that 'half of their children spoke the language of Ashod... and they were not able to speak the language of Judah' (Neh. 13:24). There is some debate as to how different the language of Ashod

16698-422: The years, still maintaining a large stone of quadrangular form at the base, followed by a pyramidal succession of smaller rectangular stones, until after a few slabs, the structure is curtailed by an edifice, with an arched roof composed of a pyramidal shaped stone, and a small opening or window on the side, where the slenderest man could barely squeeze through. Within this edifice was a golden coffin , resting on

16836-427: Was Elamite in origin and that the name meant "he who bestows care" in the extinct Elamite language . One reason is that, while Elamite names may end in -uš , no Elamite texts spell the name this way — only Kuraš . Meanwhile, Old Persian did not allow names to end in -aš , so it would make sense for Persian speakers to change an original Kuraš into the more grammatically correct form Kuruš . Elamite scribes, on

16974-437: Was being put at stake. Southwood makes the point that Nehemiah's objection to intermarriage with foreign women, especially those aforementioned, relates to language being the symbol of ethnicity; therefore, it is not the language itself that is the problem, but rather the preservation of language is a "symptom of deeper concern about protecting ethnic identity." Thus, Southwood holds that both Ezra and Nehemiah are concerned about

17112-571: Was derived from the Old Persian name Kūruš . The name and its meaning have been recorded within ancient inscriptions in different languages. The ancient Greek historians Ctesias and Plutarch stated that Cyrus was named from the Sun ( Kuros ), a concept which has been interpreted as meaning "like the Sun" ( Khurvash ) by noting its relation to the Persian noun for Sun, khor , while using -vash as

17250-402: Was effectively a stalemate, with both sides suffering heavy casualties by nightfall. Croesus retreated to Sardis the following morning. While in Sardis, Croesus sent out requests for his allies to send aid to Lydia. However, near the end of the winter, before the allies could unite, Cyrus the Great pushed the war into Lydian territory and besieged Croesus in his capital, Sardis. Shortly before

17388-417: Was from the Hebrew. However, if the languages were similar, according to Southwood, the problem at stake would be the purity of the language. If this were an entirely different language altogether, the purity of the language would be concern, as well as the concern for the threat of the extinction of the Hebrew language. In either case, the religious and ethnic identity that is encapsuled with the Hebrew language

17526-494: Was interpolated into 1 Esdras 3:4 to 4:4. This section forms the core of 1 Esdras with Ezra 5, which together are arranged in a literary chiasm around the celebration in Jerusalem at the exiles' return. This chiastic core forms 1 Esdras into a complete literary unit, allowing it to stand independently from the book of Nehemiah . Indeed, some scholars, such as W. F. Albright and Edwin M. Yamauchi , believe that Nehemiah came back to Jerusalem before Ezra. The purpose of

17664-462: Was killed by his wife Tomyris, queen of the Massagetae (Maksata), in the 60th year of Jewish captivity. An alternative account from Xenophon 's Cyropaedia contradicts the others, claiming that Cyrus died peacefully at his capital. The final version of Cyrus's death comes from Berossus , who only reports that Cyrus met his death while warring against the Dahae archers northwest of the headwaters of

17802-693: Was not yet an independent ruler. Like his predecessors, Cyrus had to recognize Median overlordship. Astyages , last king of the Median Empire and Cyrus's grandfather, may have ruled over the majority of the Ancient Near East , from the Lydian frontier in the west to the lands of the Parthians and Persians in the east. According to the Nabonidus Chronicle , Astyages launched an attack against Cyrus, "king of Ansan". According to

17940-404: Was over, Tomyris ordered the body of Cyrus brought to her, then decapitated him and dipped his head in a vessel of blood in a symbolic gesture of revenge for his bloodlust and the death of her son. However, some scholars question this version, mostly because even Herodotus admits this event was one of many versions of Cyrus's death that he heard from a supposedly reliable source who told him no one

18078-532: Was probably sent to Cyrus and put to death after being tortured. Mazares continued the conquest of Asia Minor but died of unknown causes during his campaign in Ionia. Cyrus sent Harpagus to complete Mazares's conquest of Asia Minor. Harpagus captured Lycia , Aeolia and Caria , using the technique of building earthworks to breach the walls of besieged cities, a method unknown to the Greeks. He ended his conquest of

18216-440: Was proposed that Ezra's Artaxerxes was Artaxerxes II , and that the sequence should be reversed, with Nehemiah arriving in 445 and Ezra in 398 BCE. The argument has some persuasive evidence; for example: Nehemiah's mission is to rebuild the walls of Jerusalem, and Ezra 9 :9 notes that Ezra found the walls in place when he arrived, and while Nehemiah lists the returnees who came back with Zerubbabel he seems to know nothing about

18354-434: Was seized without a battle, with little to no resistance from the populace. It is probable that Cyrus engaged in negotiations with the Babylonian generals to obtain a compromise on their part and therefore avoid an armed confrontation. Nabonidus, who had retreated to Sippar following his defeat at Opis, fled to Borsippa. Around 12 October, Persian general Gubaru 's troops entered Babylon, again without any resistance from

18492-400: Was still the nominal governor of Parsa under Cyrus's authority—more a Prince or a Grand Duke than a King. His son, Hystaspes , who was also Cyrus's second cousin, was then made satrap of Parthia and Phrygia . Cyrus the Great thus united the twin Achaemenid kingdoms of Parsa and Anshan into Persia proper. Arsames lived to see his grandson become Darius the Great, Shahanshah of Persia, after

18630-474: Was succeeded by his son, Cambyses I , who reigned until 559 BC. Cyrus II "the Great" was a son of Cambyses I, who had named his son after his father, Cyrus I. There are several inscriptions of Cyrus the Great and later kings that refer to Cambyses I as the "great king" and "king of Anshan". Among these are some passages in the Cyrus cylinder where Cyrus calls himself "son of Cambyses, great king, king of Anshan". Another inscription (from CM's) mentions Cambyses I as

18768-419: Was taken prisoner, Spargapises committed suicide once he regained sobriety. Upon learning of what had transpired, Tomyris denounced Cyrus's tactics as underhanded and swore vengeance, leading a second wave of troops into battle herself. Cyrus the Great was ultimately killed, and his forces suffered massive casualties in what Herodotus referred to as the fiercest battle of his career and the ancient world. When it

18906-452: Was there to see the aftermath. Herodotus also recounts that Cyrus saw in his sleep the oldest son of Hystaspes ( Darius I ) with wings upon his shoulders, shadowing with the one wing Asia, and with the other wing Europe. Archaeologist Sir Max Mallowan explains this statement by Herodotus and its connection with the four winged bas-relief figure of Cyrus the Great in the following way: Herodotus therefore, as I surmise, may have known of

19044-515: Was to apply "the law of Moses " in Jerusalem , which he does by reading a "book of the law of Moses" (a "scroll" in Hebrew) in a marathon public session. Scholars disagree on what the law-book precisely was. Some have suggested it was some form of Deuteronomy , since Ezra's laws are heavily skewed towards that book; others have proposed that it was the " Priestly Writing ", which probably dates from

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