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Ezra

About this book
Chapter 1

1 In the first year of King Cyrus of Persia, in fulfillment of the Lord’s message spoken through Jeremiah, the Lord motivated King Cyrus of Persia to issue a proclamation throughout his kingdom and also to put it in writing. It read:⁠ 2 “This is what King Cyrus of Persia says: “‘The Lord God of heaven has given me all the kingdoms of the earth. He has appointed me to build a temple for him in Jerusalem, which is in Judah. 3 Anyone of his people among you (may his God be with him!) may go up to Jerusalem, which is in Judah, and may build the temple of the Lord God of Israel—he is the God who is in Jerusalem. 4 Anyone who survives in any of those places where he is a resident foreigner must be helped by his neighbors with silver, gold, equipment, and animals,⁠ along with voluntary offerings for the temple of God which is in Jerusalem.’” 5 Then the leaders of Judah and Benjamin, along with the priests and the Levites—all those whose mind God had stirred—got ready to go up in order to build the temple of the Lord in Jerusalem. 6 All their neighbors assisted them with silver utensils, gold, equipment, animals, and expensive gifts, not to mention all the voluntary offerings. 7 Then King Cyrus brought out the vessels of the Lord’s temple which Nebuchadnezzar had brought from Jerusalem and had displayed in the temple of his gods.⁠ 8 King Cyrus of Persia entrusted them to Mithredath the treasurer, who counted them out to Sheshbazzar the leader of the Judahite exiles. 9 The inventory of these items was as follows:30 gold basins, 1,000 silver basins,29 silver utensils, 10 30 gold bowls,410 other silver bowls, and 1,000 other vessels. 11 All these gold and silver vessels totaled 5,400. Sheshbazzar brought them all along when the captives were brought up from Babylon to Jerusalem.

Texts in conversation

Compare Ezra 1:1 and 2 Chronicles 36:22

Hebrew Bible

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Summary

The closing of 2 Chronicles and the opening of Ezra repeat similar language, creating a literary seam that links the two books. This overlap follows an ancient writing practice where repeated lines marked the transition from one scroll to another.

Passages

Ezra 1:1

Hebrew Bible
1 In the first year of King Cyrus of Persia, in fulfillment of the Lord’s message spoken through Jeremiah, the Lord motivated King Cyrus of Persia to issue a proclamation throughout his kingdom and also to put it in writing. It read: 2 “This is what King Cyrus of Persia says: “‘The Lord God of heaven has given me all the kingdoms of the earth. He has appointed me to build a temple for him in Jerusalem, which is in Judah. 3 Anyone of his people among you (may his God be with him!) may go up to Jerusalem, which is in Judah, and may build the temple of the Lord God of Israel—he is the God who is in Jerusalem.
400–301 BCE (scholarly estimate) Read in Ezra

2 Chronicles 36:22

Hebrew Bible
20 He deported to Babylon all who escaped the sword. They served him and his sons until the Persian kingdom rose to power. 21 This took place to fulfill the Lord’s message spoken through Jeremiah and lasted until the land experienced its sabbatical years. All the time of its desolation the land rested in order to fulfill the seventy years. 22 In the first year of King Cyrus of Persia, in fulfillment of the Lord’s message spoken through Jeremiah, the Lord motivated King Cyrus of Persia to issue a proclamation throughout his kingdom and also to put it in writing. It read: 23 “This is what King Cyrus of Persia says: ‘The Lord God of heaven has given me all the kingdoms of the earth. He has appointed me to build a temple for him in Jerusalem, which is in Judah. Anyone of his people among you may go up there, and may the Lord his God be with him.’”
400–301 BCE (scholarly estimate) Read in 2 Chronicles

References

"... Finally, I come to the Joseph story as conceived by the author of the present combined P / non-P text. As is often the case for this conflator, he followed P’s lead. In this case, the P / non-P conflator features a clear scroll-division between the ancestral story and Exodus-Moses story, preserving the beginning of the separate P scroll in Exodus 1:1–6 (also probably most of 1:7). Notably, this scroll-division in the P / non-P composition may have allowed this conflator of P and non-P to depart from a pattern seen elsewhere in his work in his treatment of parallel death notices for specific figures in P and non-P. Elsewhere, this conflator appears to have left aside parallel death notices for major figures such as Abraham, Isaac and Jacob, preserving only the Priestly versions. In the case of Joseph, the RP conflator preserved both of Joseph’s death notices, using the non-P death notice for Joseph to conclude the Genesis scroll in Genesis 50:26, while preserving the P death notice for Joseph in Exodus 1:6 as part of the P block introducing a P / non-P Exodus scroll (Exodus 1:1–6). The result of this compositional move was the above-noted incipit-like phenomenon used elsewhere in the ancient Near East to bridge parts of a single composition that is written on multiple scrolls or tablets. Though the non-P and P death notices are not the closer duplicates typically used to join scrolls like 2 Chronicles (36:22–23) and Ezra (1:1–4), they serve a similar function in connecting the stories in Genesis and Exodus now preserved on separate written media ..."
David M. Carr, “Joseph between Ancestors and Exodus: A Gradual Process of Connection,” in Book-Seams in the Hexateuch I: The Literary Transitions between the Books of Genesis/Exodus and Joshua/Judges, ed. Christoph Berner and Harald Samuel (Tübingen: Mohr Siebeck, 2018), 85–103.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Ezra 1:1 and 2 Chronicles 36:22

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