Cyrus Cylinder
The Cyrus cylinder, also the Cyrus decree or edict of Cyrus, contains the proclamation of the Achaemenian ( ancient Persian ) king Cyrus the Great, which he write BC on a clay cylinder made by 538 to get out of his view, the reasons of the fall of the last Neo-Babylonian king Nabonidus explain. The Cyrus Cylinder is often referred to as the "first charter of human rights ".
The from the edict of Cyrus derived in Jewish tradition " job to temple in Jerusalem " appeared in extra-biblical mentions for the first time in Xenophon in his politically motivated work, " The Education of Cyrus ", which is about 160 to 180 years after the Cyrus decree was created, and the formulations in the Old Testament has similarities.
- 2.1 Book of Ezra 2.1.1 The Aramaic original version
- 2.1.2 The Hebrew proclamation
- 2.1.3 Historical references
- 2.1.4 Theological Background
The Cyrus Cylinder
Fund history
The 1879 discovered in Babylon, Cyrus Cylinder is written in Akkadian cuneiform. Initially were present two sections that have been translated to different locations independent of each other. Henry Rawlinson first published in 1884, the main panel located in London.
C.E. Keiser published 1920, the smaller fragment in New Haven. The similarity of the two sections had already been known a long time, but the hassle Combining the two panels took place only in 1976. As a unit they are currently in the British Museum.
The Cyrus cylinder was only some time after 538 BC created, resulting from the fact that the Persian king reported in lines 37 to 43 on restorations provided to Babylon buildings. The respect of his religious tolerant attitude often cited " Cyrus decree" is limited in the text of the cylinder on the lines 19 to 21 and 33 to 35. The remaining references to the Persian king have the character of a "typical annual report ", in which he justified his throne violent takeover as a " divine appointment ."
Content
The decree
Even before the upcoming New Year processions left Cyrus after his victory over Nabonidus with respect to the remaining short time period Babylon and wrote a month Arahsamna 539 BC in Ecbatana his inaugural speech. On the occasion of the New Year celebration in the month Nisannu 538 BC " called " the Persian king, appointed to the Babylonian king before the people his edict from:
" 19 The Lord ( Cyrus ), who liberated the walking dead from their distress and was doing good to them, they paid homage to (the people ) and worshiped him his name. 20 I am Cyrus - The King of the empire, the great and mighty king, king of Babylon, king of Sumer and Akkad, king of the four world sectors, 21 son of Cambyses, the great king of Anshan, grandson of Cyrus I, descendant of Teispes - whose reign Bel and Nabu love won. The ( beyond the Tigris ) gods dwelling I brought back. All her people gather together and brought them back to their homes. 33 And the gods of Sumer and Akkad which Nabonidus brought the wrath of the gods to Babylon, I had to command of Marduk in their sanctuaries a resident of the heart more pleasure, 34 like those gods which I brought back to their towns, 35 day after day ago Bel and Nabu an extension of my life advocate. "
The subsequent annual report
" 6 A cult order, not lawful, he spake ( Nabonidus ) day by day and as evil, he has provided a solid offering. 7 The worship of Marduk, it redeemed in his mind. 8 His subjects he taught by a yoke basis without relief. 9 In its action enraged the Enlil of the gods. 10 In spite of his anger Nabonidus brought the gods to Babylon. 11 Now he turned ( Enlil ) to the inhabitants of Sumer and Akkad with mercy. 12 All countries he looked and looked for a just ruler. Cyrus therefore he called the ruler of the entire universe. 13 Gutium and Umman - manda, he threw his feet. 14 Marduk, the great lord, looked joyously on his good deeds and his righteous heart. 15 He ( Marduk ) ordered him ( Cyrus ) to go to Babylon. Like a friend, he went ( Marduk ) at his side. 17 Babylon he saved ( Marduk ) out of trouble. Nabonidus, who was no worship of him, he answered him ( Cyrus ). 23 In joy and gladness, I suggested in the palace of the ruler in Babylon my king seat on. Day after day I took care of the worship of Marduk. 24 I let the whole country Sumer and Akkad pay no troublemaker. 25 The city of Babylon and all its sanctuaries I was careful in welfare. The inhabitants who wore against the will of the local gods a non ziemendes yoke, 26 had I come in her exhaustion to rest. 27 Me, Cyrus, and Cambyses, my own son, and all my troops blessed Marduk, the great lord. 30 In his ( Marduk ) command brought me 28 all the kings who sit on thrones, 29 from all world sectors, from the upper sea to the lower sea, inhabiting distant districts, all the kings of Amurru who live in tents, 30 their heavy tribute, and they - the 31 rulers of Nineveh, Ashur, Susa, Akkad, Eshnunna, the, Zamban and Meturnu to the area of Gutium, the cities beyond the Tigris - 30 kissed my feet in Babylon. 37 A goose, two ducks and ten wild pigeons I supplied plenty about the goose. 38 The wall Imgur Enlil, the Great Wall of Babylon, to strengthen them, so I took care of me. 39 The quay wall on the bank of the ditch, which had built an earlier king without completing the work on it, 40 I attached to the outside. What had done no previous king, 41 the temple of [ ... ] I built new and completed the work on it. 42 [ ... ] with bronze trim, door sills and door pins [ ... ] in the gates. 43 a Temennu with the name of Ashurbanipal I saw. "
Historical reference
The Nabonidus Chronicles confirm the " homecoming sold by Nabonidus in Babylon gods of Sumer and Akkad " mentioned in line 33 to Adaru 539/538 BC brought about the Persian king before the New Year in the months Kislimu. Cyrus, who apparently While respecting the individual faiths in other countries, but circumcised in the conquered states the powers consistently larger temple to weaken their power and scope. First, the government grants to entertain the temple were removed and imposed a tax payment. In addition, services to the Achaemenids had to be provided.
For the control and management of the Office of the Temple " royal commissioner " was created. New construction and expansion of the temples had to be funded from its own reserves. The financial services adding that were previously provided by the respective states and provinces, accounting for replacement.
The historians call the " adoption " as a whole and not a credible source, although individual sections with neutral cuneiform texts are consistent. The standing with the contents in connection " lampoon the Marduk priesthood" causing historians to classify the text content of Tonzylinders as " theological justification font ". Any attempt to give credence to the report in its entirety, distorts the view of the real historical facts.
The " Cyrus decree" in the Old Testament
Ezra
After representations in the book of Ezra, Cyrus is said to have ordered the rebuilding of the Temple in Jerusalem in the 1st year of reign. Since cuneiform texts are missing and the decision can not confirm historians doubt the existence of such a statement. Even more so than for the completion of such administrative cases were responsible for central matters the royal commissioners.
About the contents of the " Cyrus decree " are in the book of Ezra two versions (Hebrew and Aramaic ), which differ greatly from one another. The Aramaic version in relation to a copy of, inter alia, an authentic report, which was found in the archives of the Persian Government in Ecbatana; He comes from a correspondence which the governor Tattenai led to 518 BC with the Registry of Darius I at Susa. A reference to the meanwhile deceased King of Persia and the supposed "return authorization " from 539 BC, however, is not available.
The Aramaic original version
" 3 In the first year of King Cyrus [A 1] King Cyrus ordered: In terms of the house of God at Jerusalem: The house is as a place where you offereth victims, and rebuild the foundations are to be retained. Its height 30 cubits, its length, 60 cubits, its breadth 20 cubits. 4 Three layers of hewn stone and a layer of wood. And the costs are borne by the royal treasury. 5 In addition, the gold and silver vessels of the house of God, which Nebuchadnezzar II took away the temple in Jerusalem and brought to Babylon, are to return, so that everything comes at the temple in Jerusalem to his place and finds his place in God's house. "
The Hebrew proclamation
" 1 In the first year of Cyrus, [A 1] king of Persia - in order to fulfill the word of YHWH by Jeremiah - YHWH stirred up the spirit of Cyrus ... he enjoyed in his whole kingdom ... by edict ( known make ) allowed: 2 So Cyrus has spoken ...: All the kingdoms of the world has given me the sky god YHWH, and he has charged me to build him a house at Jerusalem. 3 Whoever of you to his own people ( heard ) ... moving to Jerusalem in Judah ( Yehuda ) up and build the house of YHWH - this is the God of Jerusalem -. 4 Every remnant from anywhere ... to support the men of his place with silver, gold, possessions and livestock, also with freewill offerings for the house of God in Jerusalem. "
Historical references
The Hebrew proclamation connects the instruction to temple with the permission of the return of the Babylonian exiles, on the Cyrus Cylinder [A 2] is mentioned in the Aramaic original version not in remission. While the issue of financing of the temple construction is clearly regulated in Aramaic edict, answered the Hebrew version of this important question in a strange contradictory manner: The Babylonians are provided the returning exiles with the essentials and donate money for the Jerusalem temple.
Further details of the vocabulary argue against writing at the time of the Persian king: the titulary " king of Persia " is known only for Darius I; the statement " in his whole kingdom " contradicts the fact that the text of the exiles - is directed and to the Babylonians - which also spoke Aramaic. Behind the phrase " Jerusalem which is in Judah " is the Persian name of provinces, however, were not introduced until 486 BC. The formulas " YHWH people" and " left-overs " are clearly " biblical theology " was coined and do not occur in the Persian language. The chronicler moved anachronistic the return of the exiles to 538 BC, although this took place demonstrably later.
Striking is the fact that at the beginning of reconstruction, no administrative documents templates, although in each legislative several duplicates taken a decision in writing shall be delivered to the people involved. 518 BC, the Babylonian " Commissioner " Šamaš - aba - usur appointed by the Jewish exiles as a witness for a supposedly in 538 BC by Cyrus II decreed the adoption of the correspondence of the governor Tattenai, in which the return of the temple vessels should be arranged [A 3] the destroyed sanctuary in Jerusalem. Therefore Tattenai traveled specially to Jerusalem, to sift "on the spot " said document [A 4] and to mediate the emerging tensions between the Samaritans and the Jewish returnees. Since no one was able to provide a duplicate of the certificate management, Tattenai did not meet the oral request, handed over to the temple treasury and came away empty-handed on the way home. The chronicler of the book of Ezra leaves Darius I " search the archives, until he found the document ". A proof of the existence of the certificate could not be taught to this day.
The mentioned financial support of Cyrus, which allegedly make available to the rebuilding of the Jerusalem sanctuary, the Persian king, and the exemption of priests are in stark contrast to the restrictions imposed against the temples of other religions in neighboring countries.
In the Aramaic original version, later copied in Jerusalem and other administrative documents of the temple reconstruction for " Aramaic chronicle of Jerusalem " united, enter Oldest to as the responsible political representatives Judas. The texts show several clues that make a final writing in the Hellenistic period very likely, as a body Oldest in the described positions is detectable only in the Hellenistic era.
The historical reference of the Hebrew proclamation in Chapter 1 of the Book of Ezra assess the historian as " not given ". The corresponding Hebrew passages formulated the chronicler completely new, which he embellished its underlying Aramaic original version Ezra 6:3-5 as a theological interpretation.
Theological Background
There is no doubt that induced by Nebuchadnezzar II Babylonian exile of the Jews was theologically justified " YHWH punishment for the previous sinful life of the Israelites ." In Isaiah ("second Isaiah " ) the work of an anonymous prophet is described that occurred between 550 BC and 539 BC, during the Babylonian exile proclaimed the words that are written in the book of Isaiah in chapter 40: " Comfort ye my people. With the exile the people have expiated his guilt. Now YHWH will come back and run it through the desert to the land of Israel. "
In the context of the ongoing exile since 586 BC, the chronicler assumed that after such a long time no suitable people would live longer with an appropriate sense of tradition in Jerusalem and Judah. In addition, the chronicler had to keep " biblical default " of Isaiah that are no longer settled the 'real tradition-conscious Israel " in the old country, but in Babylonia. Because of this " theological realities " could only " Foreign exiled Israel " as a " homecoming " for the great project of Temple reconstruction apply; any other description was contrary to their religious teachings. Therefore, the biblical tradition reported from retrospective view at a time, [A 5] when the temple building and other measures had long since ended.