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Tiresias: The Ancient Mediterranean Religions Source Database



6289
Hebrew Bible, Jeremiah, 52.31


וַיְהִי בִשְׁלֹשִׁים וָשֶׁבַע שָׁנָה לְגָלוּת יְהוֹיָכִן מֶלֶךְ־יְהוּדָה בִּשְׁנֵים עָשָׂר חֹדֶשׁ בְּעֶשְׂרִים וַחֲמִשָּׁה לַחֹדֶשׁ נָשָׂא אֱוִיל מְרֹדַךְ מֶלֶךְ בָּבֶל בִּשְׁנַת מַלְכֻתוֹ אֶת־רֹאשׁ יְהוֹיָכִין מֶלֶךְ־יְהוּדָה וַיֹּצֵא אוֹתוֹ מִבֵּית הכליא [הַכְּלוּא׃]And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the five and twentieth day of the month, that Evil-merodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and brought him forth out of prison.


Intertexts (texts cited often on the same page as the searched text):

7 results
1. Hebrew Bible, Esther, 2.6 (9th cent. BCE - 3rd cent. BCE)

2.6. אֲשֶׁר הָגְלָה מִירוּשָׁלַיִם עִם־הַגֹּלָה אֲשֶׁר הָגְלְתָה עִם יְכָנְיָה מֶלֶךְ־יְהוּדָה אֲשֶׁר הֶגְלָה נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל׃ 2.6. who had been carried away from Jerusalem with the captives that had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away."
2. Hebrew Bible, 2 Kings, 24.12, 24.15, 24.17, 24.20, 25.27 (8th cent. BCE - 5th cent. BCE)

24.12. וַיֵּצֵא יְהוֹיָכִין מֶלֶךְ־יְהוּדָה עַל־מֶלֶךְ בָּבֶל הוּא וְאִמּוֹ וַעֲבָדָיו וְשָׂרָיו וְסָרִיסָיו וַיִּקַּח אֹתוֹ מֶלֶךְ בָּבֶל בִּשְׁנַת שְׁמֹנֶה לְמָלְכוֹ׃ 24.15. וַיֶּגֶל אֶת־יְהוֹיָכִין בָּבֶלָה וְאֶת־אֵם הַמֶּלֶךְ וְאֶת־נְשֵׁי הַמֶּלֶךְ וְאֶת־סָרִיסָיו וְאֵת אולי [אֵילֵי] הָאָרֶץ הוֹלִיךְ גּוֹלָה מִירוּשָׁלִַם בָּבֶלָה׃ 24.17. וַיַּמְלֵךְ מֶלֶךְ־בָּבֶל אֶת־מַתַּנְיָה דֹדוֹ תַּחְתָּיו וַיַּסֵּב אֶת־שְׁמוֹ צִדְקִיָּהוּ׃ 25.27. וַיְהִי בִשְׁלֹשִׁים וָשֶׁבַע שָׁנָה לְגָלוּת יְהוֹיָכִין מֶלֶךְ־יְהוּדָה בִּשְׁנֵים עָשָׂר חֹדֶשׁ בְּעֶשְׂרִים וְשִׁבְעָה לַחֹדֶשׁ נָשָׂא אֱוִיל מְרֹדַךְ מֶלֶךְ בָּבֶל בִּשְׁנַת מָלְכוֹ אֶת־רֹאשׁ יְהוֹיָכִין מֶלֶךְ־יְהוּדָה מִבֵּית כֶּלֶא׃ 24.12. And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers; and the king of Babylon took him in the eighth year of his reign." 24.15. And he carried away Jehoiachin to Babylon; and the king’s mother, and the king’s wives, and his officers, and the chief men of the land, carried he into captivity from Jerusalem to Babylon." 24.17. And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah." 24.20. For through the anger of the LORD did it come to pass in Jerusalem and Judah, until He had cast them out from His presence. And Zedekiah rebelled against the king of Babylon. " 25.27. And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the seven and twentieth day of the month, that Evil-merodach king of Babylon, in the year that he began to reign, did lift up the head of Jehoiachin king of Judah out of prison."
3. Hebrew Bible, 2 Samuel, 1.19-1.27 (8th cent. BCE - 5th cent. BCE)

1.19. הַצְּבִי יִשְׂרָאֵל עַל־בָּמוֹתֶיךָ חָלָל אֵיךְ נָפְלוּ גִבּוֹרִים׃ 1.21. הָרֵי בַגִּלְבֹּעַ אַל־טַל וְאַל־מָטָר עֲלֵיכֶם וּשְׂדֵי תְרוּמֹת כִּי שָׁם נִגְעַל מָגֵן גִּבּוֹרִים מָגֵן שָׁאוּל בְּלִי מָשִׁיחַ בַּשָּׁמֶן׃ 1.22. מִדַּם חֲלָלִים מֵחֵלֶב גִּבּוֹרִים קֶשֶׁת יְהוֹנָתָן לֹא נָשׂוֹג אָחוֹר וְחֶרֶב שָׁאוּל לֹא תָשׁוּב רֵיקָם׃ 1.23. שָׁאוּל וִיהוֹנָתָן הַנֶּאֱהָבִים וְהַנְּעִימִם בְּחַיֵּיהֶם וּבְמוֹתָם לֹא נִפְרָדוּ מִנְּשָׁרִים קַלּוּ מֵאֲרָיוֹת גָּבֵרוּ׃ 1.24. בְּנוֹת יִשְׂרָאֵל אֶל־שָׁאוּל בְּכֶינָה הַמַּלְבִּשְׁכֶם שָׁנִי עִם־עֲדָנִים הַמַּעֲלֶה עֲדִי זָהָב עַל לְבוּשְׁכֶן׃ 1.25. אֵיךְ נָפְלוּ גִבֹּרִים בְּתוֹךְ הַמִּלְחָמָה יְהוֹנָתָן עַל־בָּמוֹתֶיךָ חָלָל׃ 1.26. צַר־לִי עָלֶיךָ אָחִי יְהוֹנָתָן נָעַמְתָּ לִּי מְאֹד נִפְלְאַתָה אַהֲבָתְךָ לִי מֵאַהֲבַת נָשִׁים׃ 1.27. אֵיךְ נָפְלוּ גִבּוֹרִים וַיֹּאבְדוּ כְּלֵי מִלְחָמָה׃ 1.19. The beauty, O Yisra᾽el, is slain upon thy high places: how are the mighty fallen!" 1.20. Tell it not in Gat, publish it not in the streets of Ashqelon; lest the daughters of the Pelishtim rejoice, lest the daughters of the uncircumcised triumph." 1.21. Mountains of Gilboa, let there be no dew, neither let there be rain, upon you, nor fields of offerings: for there the shield of the mighty is vilely cast away, the shield of Sha᾽ul, as though not anointed with oil." 1.22. From the blood of the slain, from the fat of the mighty, the bow of Yehonatan turned not back, and the sword of Sha᾽ul returned not empty." 1.23. Sha᾽ul and Yehonatan were loved and dear in their lives, and in their death they were not divided: they were swifter than eagles, they were stronger than lions." 1.24. Daughters of Yisra᾽el, weep over Sha᾽ul, who clothed you in scarlet, with other delights, who put ornaments of gold upon your apparel." 1.25. How are the mighty fallen in the midst of the battle! O Yehonatan, slain on thy high places." 1.26. I am distressed for thee, my brother Yehonatan: very dear hast thou been to me: thy love to me was wonderful, more than the love of women." 1.27. How are the mighty fallen, and the weapons of war cast away."
4. Hebrew Bible, Jeremiah, 24.1, 24.4-24.7, 28.4 (8th cent. BCE - 5th cent. BCE)

24.1. וְשִׁלַּחְתִּי בָם אֶת־הַחֶרֶב אֶת־הָרָעָב וְאֶת־הַדָּבֶר עַד־תֻּמָּם מֵעַל הָאֲדָמָה אֲשֶׁר־נָתַתִּי לָהֶם וְלַאֲבוֹתֵיהֶם׃ 24.1. הִרְאַנִי יְהוָה וְהִנֵּה שְׁנֵי דּוּדָאֵי תְאֵנִים מוּעָדִים לִפְנֵי הֵיכַל יְהוָה אַחֲרֵי הַגְלוֹת נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל אֶת־יְכָנְיָהוּ בֶן־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה וְאֶת־שָׂרֵי יְהוּדָה וְאֶת־הֶחָרָשׁ וְאֶת־הַמַּסְגֵּר מִירוּשָׁלִַם וַיְבִאֵם בָּבֶל׃ 24.4. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 24.5. כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל כַּתְּאֵנִים הַטֹּבוֹת הָאֵלֶּה כֵּן־אַכִּיר אֶת־גָּלוּת יְהוּדָה אֲשֶׁר שִׁלַּחְתִּי מִן־הַמָּקוֹם הַזֶּה אֶרֶץ כַּשְׂדִּים לְטוֹבָה׃ 24.6. וְשַׂמְתִּי עֵינִי עֲלֵיהֶם לְטוֹבָה וַהֲשִׁבֹתִים עַל־הָאָרֶץ הַזֹּאת וּבְנִיתִים וְלֹא אֶהֱרֹס וּנְטַעְתִּים וְלֹא אֶתּוֹשׁ׃ 24.7. וְנָתַתִּי לָהֶם לֵב לָדַעַת אֹתִי כִּי אֲנִי יְהוָה וְהָיוּ־לִי לְעָם וְאָנֹכִי אֶהְיֶה לָהֶם לֵאלֹהִים כִּי־יָשֻׁבוּ אֵלַי בְּכָל־לִבָּם׃ 28.4. וְאֶת־יְכָנְיָה בֶן־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה וְאֶת־כָּל־גָּלוּת יְהוּדָה הַבָּאִים בָּבֶלָה אֲנִי מֵשִׁיב אֶל־הַמָּקוֹם הַזֶּה נְאֻם־יְהוָה כִּי אֶשְׁבֹּר אֶת־עֹל מֶלֶךְ בָּבֶל׃ 24.1. The LORD showed me, and behold two baskets of figs set before the temple of the LORD; after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon." 24.4. And the word of the LORD came unto me, saying:" 24.5. ’Thus saith the LORD, the God of Israel: Like these good figs, so will I regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, for good." 24.6. And I will set Mine eyes upon them for good, and I will bring them back to this land; and I will build them, and not pull them down; and I will plant them, and not pluck them up." 24.7. And I will give them a heart to know Me, that I am the LORD; and they shall be My people, and I will be their God; for they shall return unto Me with their whole heart." 28.4. and I will bring back to this place Jeconiah the son of Jehoiakim, king of Judah, with all the captives of Judah, that went to Babylon, saith the LORD; for I will break the yoke of the king of Babylon.’"
5. Hebrew Bible, 2 Chronicles, 3.17 (5th cent. BCE - 3rd cent. BCE)

3.17. וַיָּקֶם אֶת־הָעַמּוּדִים עַל־פְּנֵי הַהֵיכָל אֶחָד מִיָּמִין וְאֶחָד מֵהַשְּׂמֹאול וַיִּקְרָא שֵׁם־הימיני [הַיְמָנִי] יָכִין וְשֵׁם הַשְּׂמָאלִי בֹּעַז׃ 3.17. And he set up the pillars before the temple, one on the right hand, and the other on the left; and called the name of that on the right hand Jachin, and the name of that on the left Boaz."
6. Josephus Flavius, Jewish War, 6.105 (1st cent. CE - 1st cent. CE)

6.105. on which account he is celebrated among all the Jews, in their sacred memorials, and his memory is become immortal, and will be conveyed fresh down to our posterity through all ages.
7. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)

11b. (סימן שסד"ך) ותו ליכא והא איכא שלמה לא סליק מלכותיה,הניחא למ"ד מלך והדיוט אלא למ"ד מלך והדיוט ומלך מאי איכא למימר שלמה מילתא אחריתי הוה ביה שמלך על העליונים ועל התחתונים שנאמר (דברי הימים א כט, כג) וישב שלמה על כסא ה',והא הוה סנחריב דכתיב (ישעיהו לו, כ) מי בכל אלהי הארצות האלה אשר הצילו את ארצם מידי הא איכא ירושלים דלא כבשה,והא איכא דריוש דכתיב (דניאל ו, כו) דריוש מלכא כתב לכל עממיא אומיא ולישניא די דיירין בכל ארעא שלמכון יסגא הא איכא שבע דלא מלך עלייהו דכתיב (דניאל ו, ב) שפר קדם דריוש והקים על מלכותא לאחשדרפניא מאה ועשרין,והא איכא כורש דכתיב (עזרא א, ב) כה אמר כורש מלך פרס כל ממלכות הארץ נתן לי ה' התם אשתבוחי הוא דקא משתבח בנפשיה:,(אסתר א, ב) בימים ההם כשבת המלך וכתיב בתריה בשנת שלש למלכו אמר רבא מאי כשבת לאחר שנתיישבה דעתו אמר בלשצר חשב וטעה אנא חשיבנא ולא טעינא,מאי היא דכתיב (ירמיהו כט, י) כי לפי מלאת לבבל שבעים שנה אפקוד אתכם וכתיב (דניאל ט, ב) למלאות לחרבות ירושלם שבעים שנה חשוב ארבעין וחמש דנבוכדנצר ועשרים ותלת דאויל מרודך ותרתי דידיה הא שבעים אפיק מאני דבי מקדשא ואשתמש בהו,ונבוכדנצר מנלן דארבעין וחמש שנין מלך דאמר מר גלו בשבע גלו בשמונה גלו בשמונה עשרה גלו בתשע עשרה,גלו בשבע לכיבוש יהויקים גלות יהויכין שהיא שמונה לנבוכדנצר גלו בשמונה עשרה לכיבוש יהויקים גלות צדקיהו שהיא תשע עשרה לנבוכדנצר דאמר מר שנה ראשונה כיבש נינוה שניה כיבש יהויקים וכתיב (ירמיהו נב, לא) ויהי בשלשים ושבע שנה לגלות יהויכין מלך יהודה בשנים עשר חדש בעשרים וחמשה לחדש נשא אויל מרודך מלך בבל [בשנת מלכותו] את ראש יהויכין מלך יהודה ויוצא אותו מבית הכלא,תמני ותלתין ושבע הרי ארבעין וחמש דנבוכדנצר ועשרין ותלת דאויל מרודך גמרא ותרתי דידיה הא שבעין אמר השתא ודאי תו לא מיפרקי אפיק מאני דבי מקדשא ואשתמש בהו,היינו דקאמר ליה דניאל (דניאל ה, כג) ועל מרי שמיא התרוממת ולמאניא די בייתיה היתיו קדמך וכתיב (דניאל ה, ל) ביה בליליא קטיל בלשאצר מלכא [כשדאי] וכתיב (דניאל ו, א) ודריוש מדאה קבל מלכותא כבר שנין שתין ותרתין,אמר איהו מיטעא טעי אנא חשיבנא ולא טעינא מי כתיב למלכות בבל לבבל כתיב מאי לבבל לגלות בבל כמה בצירן תמני חשיב ועייל חילופייהו חדא דבלשצר וחמש דדריוש וכורש ותרתי דידיה הא שבעין כיון דחזי דמלו שבעין ולא איפרוק אמר השתא ודאי תו לא מיפרקי אפיק מאני דבי מקדשא ואשתמש בהו בא שטן וריקד ביניהן והרג את ושתי,והא שפיר חשיב איהו נמי מיטעא טעי דאיבעי ליה למימני מחרבות ירושלים,סוף סוף כמה בצירן (חדיסר) איהו כמה מלך ארביסר בארביסר דידיה איבעי ליה למיבני בית המקדש אלמה כתיב (עזרא ד, כד) באדין בטילת עבידת בית אלהא די בירושלם אמר רבא שנים מקוטעות הוו 11b. After mentioning three kings who ruled over the world, the Gemara presents ba mnemonicfor the names of other kings that will be discussed below: iShin /i,Solomon, i.e., Shlomo; isamekh /i,Sennacherib; idalet /i,Darius; ikaf /i,Cyrus, i.e., Koresh. The Gemara asks: bBut is there no otherking besides those previously mentioned who ruled over the entire world? bBut there isKing bSolomonwho ruled over the world and should be added to the list. The Gemara answers: Solomon bdid not complete his kingship,as he left the throne during his lifetime, and therefore, his name doesn’t appear on the list.,The Gemara asks: This works out bwell according to the one who saidthat Solomon was first ba king andthen ba commoner,never returning to the throne. bBut according to the one who said that he wasfirst ba king andthen ba commoner, andthen afterward he returned again to be ba king, what can be saidto explain why he is not mentioned in the list of kings who ruled over the entire world? The Gemara answers: bThere was something else about Solomonthat makes it impossible to compare him to the others, bfor he ruled overthe inhabitants of bthe heavenly worlds,i.e., demons and spirits, bas well asthe human inhabitants of bthe earthly worlds, as it is stated: “Then Solomon sat upon the throne of the Lord as king”(I Chronicles 29:23), which indicates that his reign extended even to the heavenly worlds, with King Solomon sitting upon the throne of the Lord, and therefore he cannot be compared to the others, who merely ruled on earth.,The Gemara asks further: bBut there was Sennacherib,who ruled over the entire world, bas it is written: “Who are they among all the gods of these countries, that have delivered their country out of my handthat the Lord should deliver Jerusalem out of my hand?” (Isaiah 36:20). The Gemara answers: bThere is Jerusalem that he did not conquer,as indicated in the verse.,The Gemara continues to ask: bBut there is Darius, as it is stated: “Then King Darius wrote to all the peoples, nations, and languages that dwell in all the earth: Peace be multiplied to you”(Daniel 6:26). The Gemara answers: bThere are the sevenprovinces bover which he did not rule, as it is written: “It pleased Darius to set over the kingdom a hundred and twenty satraps”(Daniel 6:2). It is apparent from here that Darius did not rule over the entire world, for his son Ahasuerus ruled over a hundred and twenty-seven provinces, an additional seven.,The Gemara raises another question: bBut there is Cyrus, as it is written: “Thus says Cyrus, king of Persia: The Lord,God of heaven, bhas given me all the kingdoms of the earth”(Ezra 1:2). The Gemara answers: This is not proof that he ruled the world, for bthere he wasmerely bboasting about himself,although in fact there was no truth to his words.,§ The second verse in Esther states: b“In those days when the kingAhasuerus bsaton the throne of his kingdom” (Esther 1:2), implying that the events to follow took place during the first year of his reign; bandone verse bafterward it is written: “In the third year of his reign”(Esther 1:3), indicating that it was the third year, not the first. bRava said:There is no contradiction. bWhat isthe meaning of b“when he sat” [ ikeshevet /i]?It is intended to indicate that he acted not immediately upon his rise to the throne, but rather bafter his mind was settled [ ishenityasheva /i],and he overcame his anxiety and worry with regard to the redemption of the Jewish people. bHe saidto himself as follows: bBelshazzar,the king of Babylonia, bcalculated and erredwith regard to the Jewish people’s redemption. bItoo bwill calculate, but I will not err. /b,The Gemara explains: bWhat isthis calculation? bAs it is writtenwith regard to Jeremiah’s prophecy of a return to Eretz Yisrael: b“After seventy years are accomplished for Babylonia I will remember youand perform My good word toward you, enabling you to return to this place” (Jeremiah 29:10), bandelsewhere bit is writtenin a slightly different formulation: “In the first year of his reign, I, Daniel, meditated in the books, over the number of the years, which the word of the Lord came to Jeremiah the prophet, bthat He would accomplish for the desolations of Jerusalem seventy years”(Daniel 9:2). bHe,Belshazzar, bcalculatedas follows: bForty-fiveyears bof Nebuchadnezzar, and twenty-three of Evil-merodach, and two of hisown, for a total of bseventyyears that had passed without redemption. He was therefore certain that Jeremiah’s prophecy would no longer be fulfilled, and he therefore said: bI will take out the vessels of the Holy Temple and use them. /b,The Gemara asks: bFrom where do wederive bthat Nebuchadnezzar reigned for forty-five years? As the Master said: They were exiled in the seventhyear; bthey were exiled in the eighthyear; bthey were exiled in the eighteenthyear; and bthey were exiled in the nineteenthyear.,The Gemara explains: bThey were exiled in the seventhyear bafterNebuchadnezzar’s bsubjugation of Jehoiakim,in what was known as bthe exile of Jehoiachin, which wasactually bthe eighthyear bof Nebuchadnezzar’sreign. Then later bthey were exileda second time bin the eighteenthyear bafter the subjugation of Jehoiakim,in what was known as bthe exile of Zedekiah, which wasactually in bthe nineteenthyear bof Nebuchadnezzar’sreign, bas the Master said: In the first yearof his reign, Nebuchadnezzar bconquered Nineveh; inhis bsecondyear bhe conquered Jehoiakim. And it is written: “And it came to pass in the thirty-seventh year of the exile of Jehoiachin, king of Judea, in the twelfth month, on the twenty-fifth day of the month, that Evil-merodach, king of Babylonia, in the first year of his reign, lifted up the head of Jehoiachin, king of Judea, and brought him out of prison”(Jeremiah 52:31).,The Gemara calculates: Since Evil-merodach acted in the first year of his reign, immediately after coming to power, it turns out that Nebuchadnezzar ruled for beightyears before he sent Jehoiachin into exile, band thirty-sevenyears during which Jehoiachin was in prison. bThisequals bforty-fiveyears of the reign bof Nebuchadnezzar. And the twenty-threeyears bof Evil-merodachare known through btradition. Andtogether with the btwo yearsof Belshazzar, bthisbrings the count of the years of exile to bseventy.At that point Belshazzar bsaidto himself: bNow for sure they will not be redeemed.Therefore, bI will take out the vessels of the Holy Temple and use them. /b, bThis is thatwhich bDaniel said to himwith regard to his impending punishment for using the Temple’s vessels: b“But you have lifted yourself up against the Lord of heaven; and they have brought the vessels of His House before you”(Daniel 5:23). bAnd it is writtenfurther in the chapter: b“In that night Belshazzar, the king of the Chaldeans, was slain”(Daniel 5:30). This was the description of Belshazzar’s mistaken calculation. bAnd it statesafter the fall of Belshazzar: b“And Darius the Mede received the kingdom, being about sixty-two years old”(Daniel 6:1).,Ahasuerus bsaid: He,Belshazzar, berred. Itoo bwill calculate, but I will not err,thinking he understood the source of Belshazzar’s mistake. bIs it written:“Seventy years bfor the kingdom of Babylonia”? It is written:“Seventy years bfor Babylonia.” What ismeant by b“for Babylonia”?These words are referring to the seventy years bfor the exile of Babylonia. How manyyears barestill blackingfrom the seventy years? bEightyears. bHe calculated, and inserted in their stead oneyear bof Belshazzar, and fiveyears bof Darius and Cyrus, and twoyears bof his own,bringing the total to bseventy. Once he saw that seventyyears bhad been completed, andthe Jewish people bwerestill bnot redeemed, he said: Now for sure they will not be redeemed.Therefore, bI will take out the vessels of the Temple and use them.What happened to him? As a punishment for what he did, bthe Satan came and danced among them, andbrought confusion to his celebration until bhe killed Vashti. /b,The Gemara asks: bBut he calculated properly;why then did this happen? The Gemara answers: bHe too erredin his calculation, bfor he should have counted from the destruction of Jerusalemat the time of the exile of Zedekiah and not from the first exile of Jehoiachin.,The Gemara asks: bUltimately, how manyyears bwere lacking? Eleven,for the exile of Zedekiah took place eleven years after that of Jehoiachin. bHow manyyears bdidAhasuerus breignas king? bFourteen.Indeed, bin his fourteenth year,then, bthe Temple should have been built.If so, bwhy is it written: “Then the work of the House of God, which is in Jerusalem, ceased;so it ceased until the second year of the reign of Darius, king of Persia” (Ezra 4:24), which indicates that the Temple was not built during the entire reign of Ahasuerus? bRava said: The yearsreckoned bwere partialyears. To complete the seventy years, it was necessary to wait until the second year of the rule of Darius II, when indeed the Temple was built.


Subjects of this text:

subject book bibliographic info
albeck, ch. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 160
babylonian exile Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 169
belshazzar Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 160
chronology Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 167
claudius, roman emperor, expulsion of jews from rome by Feldman, Judaism and Hellenism Reconsidered (2006) 695
di leila, a. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 160
evil-merodach Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 160, 167
gemara' Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 167
hartmann, l. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 160
josephus Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 167
libertas Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 169
maharsha (rabbi solomon eidels) Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 167
martyrdom Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 169
mattathias, hasmonean priest Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 169
matthias Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 169
nabonidus Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 160
nebuchadnezzar Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 160, 167; Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 169
neriglissar and nabonidus Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 167
noth, m. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 167
patriotism Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 169
ratner, b. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 167
sabbath Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 169
seder olam, chronology Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 160
temple, vessels Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 160
ὑπόδειγμα Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 169