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Introduction: Who Was Cyrus the Great?
Cyrus the Great (c. 600–530 B.C.E.) holds a significant place in both history and the Bible. He was the founder of the Achaemenid Empire, which became the first great Persian empire, encompassing regions from Asia Minor to India. For Bible students, Cyrus is most notable for his role in fulfilling the prophecy of Isaiah, written over 150 years before his birth. Isaiah 44:28 identifies Cyrus as Jehovah’s “shepherd” who would rebuild Jerusalem and restore the temple, while Isaiah 45:1 calls him Jehovah’s “anointed,” a rare designation for a non-Israelite king.
The importance of Cyrus in the biblical narrative cannot be overstated. He is the ruler who decreed the release of the Jewish exiles from Babylon, fulfilling Jeremiah’s prophecy of a seventy-year exile (Jeremiah 25:11-12; 2 Chronicles 36:22-23). Archaeology and historical records, such as the Cyrus Cylinder and the Nabonidus Chronicle, corroborate his actions, showcasing the interplay between biblical prophecy and historical reality.
Cyrus’ Rise to Power: A Historical Overview
The Achaemenid Line and Early Life
Cyrus II, known as Cyrus the Great, was born into the Achaemenid dynasty, a line of Persian rulers. His grandfather, Cyrus I, and his father, Cambyses I, were kings of Anshan, a territory in Elam. Though early historical accounts of Cyrus are clouded by legendary elements, the Greek historians Herodotus and Xenophon provide frameworks for his life. Both portray Cyrus as a military and political genius who united the Persians and Medes under his leadership.
According to historical sources, Cyrus ascended the throne of Anshan around 559 B.C.E., at which point the Median king Astyages dominated the region. By 550 B.C.E., Cyrus successfully overthrew Astyages, incorporating Media into his growing empire. This initial victory set the stage for further conquests, including Lydia and Babylon.
The Conquest of Babylon
Cyrus’ most remarkable achievement was the capture of Babylon in 539 B.C.E. The city was a formidable stronghold, protected by the Euphrates River and its immense walls. Yet Cyrus’ military ingenuity led to a swift and decisive victory. According to the Nabonidus Chronicle, Cyrus diverted the Euphrates River, enabling his forces to enter the city through the riverbed. The account aligns with biblical prophecies in Isaiah 44:27, which foretold the drying up of rivers as part of Babylon’s fall.
The Babylonian king Belshazzar was slain that night (Daniel 5:30), and the Persian army entered the city without significant resistance. This fulfillment of prophecy, recorded centuries earlier, underscores the divine foreknowledge described in Isaiah 46:10.
The Cyrus Cylinder and Biblical Corroboration
Description of the Cyrus Cylinder
The Cyrus Cylinder, discovered in Babylon in 1879, provides a firsthand account of Cyrus’ conquest and his policies toward conquered peoples. Written in Akkadian cuneiform, the cylinder declares Cyrus as a chosen ruler of the Babylonian god Marduk, who sought to restore order and justice. The text describes how Cyrus allowed exiled peoples to return to their homelands and rebuild their temples.
Excavated at Babylon in 1879, the Cylinder was inscribed in Babylonian cuneiform on the orders of the Persian king Cyrus the Great after he captured Babylon in 539 B.C. It marks the establishment of Persian rule and records how Cyrus restored shrines and allowed deported peoples to return home.
Biblical Parallels
Ezra 1:1-4 records Cyrus’ decree permitting the Jews to return to Jerusalem and rebuild the temple. The Cyrus Cylinder’s mention of returning displaced peoples closely parallels this biblical narrative. Although the cylinder attributes Cyrus’ authority to Marduk, it is reasonable to conclude that Cyrus’ policy was consistent across his empire, allowing worshipers of various deities to resume their practices. This decree not only fulfilled Isaiah’s prophecy but also reflected Cyrus’ strategy of fostering loyalty among his subjects by respecting their cultural and religious traditions.
Furthermore, Daniel 6:28 mentions Cyrus alongside Darius the Mede, suggesting a cooperative governance structure. This aligns with archaeological findings indicating that Cyrus allowed local rulers, such as Darius, to administer parts of his empire.
The Role of Prophecy in Cyrus’ Life and Actions
Isaiah’s Prophecy
Isaiah 44:28–45:7 explicitly names Cyrus as the one who would rebuild Jerusalem and the temple. Written approximately 150 years before Cyrus’ birth, this prophecy is unparalleled in its specificity. Jehovah calls Cyrus His “shepherd” and “anointed,” emphasizing his divine appointment to accomplish these tasks.
Critics of the Bible argue that this prophecy must have been written after Cyrus’ time, but archaeological and textual evidence supports the traditional dating of Isaiah’s writings to the 8th century B.C.E. Moreover, the detailed accuracy of the prophecy—foretelling not only Cyrus’ name but also his actions—strengthens the case for its authenticity.
The Seventy-Year Exile
Jeremiah 25:11-12 predicted a seventy-year period of desolation for Judah, beginning with the attack of Jerusalem in 605 B.C.E. and then the destruction of Jerusalem in 587 B.C.E. and ending with the Jews’ return in 537 B.C.E. This timeline perfectly matches the historical events surrounding Cyrus’ decree. The Jewish exiles returned to their homeland, marking the end of their captivity and the fulfillment of Jeremiah’s prophecy.
According to biblical accounts and some historical interpretations, Jerusalem was indeed attacked by the Babylonians under King Nebuchadnezzar II in 605 BCE, but it was not destroyed at that time. Here’s a summary based on historical and biblical narratives:
First Attack in 605 BCE:
After defeating the Egyptian army at the Battle of Carchemish, Nebuchadnezzar campaigned in the area, including against Judah. King Jehoiakim of Judah was made a vassal to Babylon, and some of the royal family, nobility, and skilled individuals, including Daniel and his friends, were taken to Babylon as hostages. This event is described in the Book of Daniel:
“In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it.” (Daniel 1:1)
This siege did not result in the destruction of Jerusalem but marked the beginning of Babylonian political control over Judah.
Significance:
This initial attack and the taking of hostages signified Judah’s subservience to Babylonian rule. It’s viewed as the start of the Babylonian exile for some individuals, though not the mass deportation that occurred later.
Subsequent Events:
Jerusalem faced further Babylonian invasions:
597 BCE: Another campaign by Nebuchadnezzar resulted in the capture of Jerusalem. King Jehoiachin surrendered, and a significant number of people, including the king, were taken to Babylon (2 Kings 24:10-16).
586 BCE: The final and most devastating siege led to the destruction of Jerusalem, the Temple, and the exile of many of its inhabitants.
The event in 605 BCE is crucial in understanding the beginning of Judah’s servitude to Babylon, setting the stage for the subsequent history of Judah, the exile, and the fulfillment of prophecies regarding the Babylonian captivity. However, while this marked the start of Babylonian dominance, it’s the later events (specifically the destruction in 586 BCE and the subsequent period of exile) that are often directly associated with the “70 years” of captivity mentioned in Jeremiah’s prophecy.
Archaeological Evidence Supporting the Biblical Account
The Nabonidus Chronicle
The Nabonidus Chronicle, a Babylonian text, corroborates the biblical account of Babylon’s fall. It describes Cyrus’ victory at Opis, the surrender of Sippar without a fight, and the subsequent capture of Babylon. This chronicle confirms that Babylon fell suddenly, consistent with the biblical narrative in Daniel 5:30-31.
The Nabonidus Chronicle. Written under the later period of Persian rule, this tablet derided Nabonidus and his reign, recording his long absence from Babylon and criticising his religious policies.
The Persepolis Reliefs
Archaeological findings from Persepolis, one of Cyrus’ capitals, illustrate the diversity of peoples under Persian rule. Reliefs depict delegations from across the empire bringing tribute, showcasing Cyrus’ extensive and inclusive administration. These depictions align with his policy of respecting local customs, as evidenced by his treatment of the Jews.
Cyrus’ Legacy: A Biblical Perspective
Restorer of Jerusalem
Cyrus’ decree, recorded in Ezra 1:1-4 and 2 Chronicles 36:22-23, allowed the Jews to return to Jerusalem and rebuild the temple. This act set the stage for the eventual reconstruction of Jewish society and worship in their homeland. Cyrus’ role as Jehovah’s “anointed” emphasizes that he was an instrument of divine purpose, even though he likely did not fully understand his role in God’s plan.
A Foreshadowing of Future Deliverance
While Cyrus was a historical figure, his actions symbolize divine deliverance. His conquest of Babylon prefigures the ultimate judgment of “Babylon the Great,” as described in Revelation 18. Just as Cyrus liberated the Jewish exiles, Christ will liberate God’s people from spiritual oppression.
The tomb of Cyrus
Conclusion
Cyrus the Great stands as a pivotal figure in biblical history, fulfilling prophecies that underscore the reliability of Scripture. His conquests, administrative policies, and decree to restore the Jews are well-documented in historical and archaeological records, such as the Cyrus Cylinder and the Nabonidus Chronicle. The remarkable alignment between these records and the biblical narrative highlights the sovereignty of Jehovah in directing human history.
The Verse Account of Nabonidus, a biased document written about Nabonidus’s reign, probably in the reign of Cyrus the Great
Cyrus’ life and actions not only validate the accuracy of the Bible but also serve as a reminder of God’s faithfulness in fulfilling His promises. The interplay of archaeology, history, and Scripture in the account of Cyrus the Great demonstrates the enduring relevance of biblical truth.
EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).
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