The Edict of Cyrus is part of the biblical narrative about the return fromBabylonian captivity. The edict is thrice mentioned in the Hebrew Bible, each time with minor textual variations and additions. It is presented as authorizing and encouraging the Jewsexiled by Nebuchadnezzar to relocate to the Land of Israel and actively engage in rebuilding the temple destroyed by Nebuchadnezzar. The historical background of the narrative is confirmed by archaeology, but the edict as such is not corroborated by any finds; its existence as one single legal act, rather than a general policy of repatriation, is contested.
Historicity
The Cyrus Cylinder, an ancient clay cylinder inscribed with a declaration in the name of Cyrus referring to restoration of temples and repatriation of exiled peoples, has been taken by many scholars as corroboration of the authenticity of the biblical decrees attributed to Cyrus, but other scholars point out that the cylinder's text is specific to Babylon and Mesopotamia and makes no mention of Judah or Jerusalem. Professor Lester L. Grabbe asserted that the "alleged decree of Cyrus" regarding Judah "cannot be considered authentic", but that there was a "general policy of allowing deportees to return and to re-establish cult sites". He also stated that archaeology suggests that the return was a "trickle" taking place over decades, rather than a single event.
Biblical narrative
Initial edict
The initial text of Cyrus's edict: The second mentioning as found in the book of Ezra chapter 1:
Challenged by Cuthim
The book of Ezra relays how the people of Cutha, known in Hebrew as "Cuthim" and quoted as the "adversaries" of the returning exiles, initiated a request to join in the Second Temple construction, and when rebuffed by Zerubbabel and his companions, they spitefully composed a letter of complaint to Artaxerxes of Persia: The commentary work of Rabbi Meïr Weiser advances the notion that the party of Mithredath Tabeel took advantage of the translation protocol contained in the document issued by Cyrus the Great's government. Essentially the protocol stated that each country in his kingdom was entitled to speak their unique language and pen texts to the king in their native tongue and have the presiding local officers of Artaxerxes of Persia translate the document. Rabbi Weiser continues that Mithredath Tabeel presented a substantial bribe to Rehum the secretary and Shimshai the scribe to have them compose a letter containing an ambiguity that could be interpreted as saying that the post-exile temple builders have varied the kings edict by actively engaging in the construction and fortification of the walls of Jerusalem in an attempt to rebel against the foreign king's rule. The ploy of Mithredath Tabeel and company was successful in leading to a 14-year cessation of all temple building activity in Jerusalem.
Darius reconfirms edict
Following a second letter sent by the Persian governor asking the king for a decision, the Edict is found in the archives and the king gives his orders accordingly.
