Seder Olam Rabbah - Knowledge

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a large banqueting feast for his grandees and governors that lasted 180 days during the 3rd year of his reign ; the second being that he chose Esther (Hadassah) for his consort during the 7th year of his reign ; and the third being that during the 12th year of his reign , Haman desired to exterminate the entire Jewish nation and had contrived to commence the killing on a given day of a given month in the following year. On the following year , being now the 13th year of Ahasuerus, these orders were rescinded by the king's directives and the Jews found respite. Mordechai is said to have prospered from that time forward, while he and Esther sent out instructions on how the people of Israel were to observe the

6504:(also known as Belshazzar) who reigned 17 years (for a total of 67 years). It is presumed that the author of Seder Olam had not seen the ancient chronological record of Berossus who lists these five Babylonian kings by name, and that the author of Seder Olam copied only those names of Babylonian kings that he could glean from the Hebrew Scriptures, without any knowledge of the fact that the Hebrew Scriptures had merely mentioned those kings directly related to major events in Jewish history, while omitting the rest. Moreover, the actual number of years given for the kings' individual reigns is not mentioned in the Hebrew Scriptures, and is only had either through the record of Berossus, as transmitted by 6596:(said to have reigned an additional 3 years after conquering Babylon, and who jointly ruled with Darius the Mede), followed by Ahasuerus (who is said to have reigned 14 years), and, lastly, Darius, who succeeded Ahasuerus, and in whose 2nd-year of reign the foundation of the Second Temple was laid. These three Persian kings, from the end of Israel's exile under the Babylonians until the foundation of the Temple was laid in 356 BCE, spanned a period of 19 years. From the time of the Second Temple's building (in 352 BCE) under the Persians, until the rise of Alexander the Great who put away Persian dominion over Israel, the period is put at 34 years, 8222:(Orot Hakodesh Book 2 Chapt 537): If these six days were simply six days, why then would they be called "The secrets of creation" and why would it be forbidden to learn them until correctly prepared... The theory of evolution is increasingly conquering the world at this time, and, more so than all other philosophical theories, conforms to the kabbalistic secrets of the world. Evolution, which proceeds on a path of ascendancy, provides an optimistic foundation for the world. How is it possible to despair at a time when we see that everything evolves and ascends? ... 8206:: ...You should know that the "days" mentioned in the account of Creation, concerning the creating of heaven and earth, were real days, made up of hours and minutes, and there were six of them, like the six days of the work, in accordance with the simple understanding of the verse. (Translator's footnote:) Although there was no sun or moon for the first three days, so "day" cycles as we know them today did not exist then, nevertheless the six days of creation were six periods of twenty-four hours each. 864: 33: 10444:(36 years) → Xerxes (Artaxerxes), the Great, b. Darius (21 years) → Artabanus (7 months) → Artaxerxes (Cyrus) b. Xerxes the Great (41 years) → Xerxes (2 months) → Sogdianus (7 months) → Darius, the son of Xerxes (19 years) → Artaxerxes II Mnemon (46 years) → Artaxerxes III Ochus (21 years) → Artaxerxes IV Arses (2 years) → Darius III Codomannus (6 years, but who, at the end of his 4th year, Alexander the Great usurped authority over the Persian empire's hold of Syria). 6531:. Saadia wrote that these seventy years begin with Nebuchadnezzar's ascension to the throne and that he reigned 45 years, and that his son Evil-merodach reigned after him 23 years, and that his son's son after him reigned 3 years, for a total of seventy years. The way in which the rabbis derived 45 years for Nebuchadnezzar's reign was by calculating the beginning of the reign of Evil-merodach which was thought to have been in the 37th year of 7809:, Darius went on to fully complete the Temple in the 6th-year of his reign (352 BCE), but since the entire period of Persian hegemony over Israel during the time of the Second Temple was thought by Seder Olam to have been a mere 34 years (from 352 BCE to 318 BCE), this would imply that Grecian (Macedonian) hegemony over Israel began in 318 BCE, at the conclusion of Darius the Great's reign, or else at the beginning of 8458:

years. That is to say, 480 till the building of the temple, and 410 the time of its duration, and 52 till the kingdom of Persia , and 52 of the Persian kingdom , and 6 of the kingdom of Greece (i.e. 312 BCE, thought to have been the 6th year of Alexander's reign)– all total, one-thousand years. It was during that time that they began to reckon the date in contracts, 'According to the kingdom of Grecia'.

6571:. Chroniclers have largely rejected Seder Olam's method of assigning regnal years for the Babylonian kings and have relied, instead, on Berossus and on other archaeological records. Still, the 164–165-year disparity between events described in rabbinic tradition and the same events using conventional dating methods has been the subject of intense debate, with Jewish scholars occasionally taking sides. 7805:, and is said to have reigned 36 years, and was succeeded by his son Xerxes. However, in Seder Olam's chronology, Darius is mentioned only with respect to his 2nd-year of reign when he laid the foundation of the Second Temple (356 BCE), a crucial point of reference considering that it is thought to have marked the end of the seventy-year period of Jerusalem's destruction. According to 11810: 1027:

designation "middle years" is not an exact one; had the Bible intended to indicate only a general period, it would have used the phrase "in the days of Peleg and Joktan"). The Bible must therefore mean that the confusion of languages took place in the last year of Peleg's life, which (based on the dates of the previous generations in Genesis) occurred 340 years after the

1172:. Here especially the author applied the principle of "fragments of years" ("shanim mekutta'ot"), by which he regarded the remainder of the last year of any king's reign as identical with the first year of his successor's. In chapter 20, which closes the second part ("Baba Meẓia"), the author deals with the forty-eight prophets that flourished in the 7403:(chapter 30) describing the 420 years of four hegemonic powers (Persian, Grecian, Hasmonean and Herodian) appears almost verbatim in the Babylonian Talmud. Often, the phrases "tanya" (= "we learned"), "tana" (= "he learned"), "tanu rabbanan" (= "our teachers learned"), and "amar mar" (= "the teacher said") introduce sentences also found in 1258:

tradition, the destruction of the First Temple occurred in 422 BCE, a year which also corresponded to the 1st-year of the seven-year cycle, scholars have sought to plot all events described in the Hebrew Scriptures based on these reference points. Other references include such facts (as brought down in Seder Olam) that the 11th-year of

7165:. The period of Herodian rule over Israel, namely, 103 years, refers merely to its hegemony over Israel while the Temple was still standing. The beginning of this period is reckoned during Herod the Great's reign in 35 BC and ends in 68 CE with the destruction of the Second Temple (based on Jewish computations). 6584:

for 3 years, followed by Ahasuerus who is said to have reigned for 14 years and, finally, Darius, in whose 2nd year of reign the seventy-year period culminated with the rebuilding of Jerusalem. Persia's hegemonic power over the nation of Israel, according to Seder Olam, is said to have extended until the rise of

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Guide to the Perplexed (chapt 25): For two reasons, however, we have not done so, and have not accepted the Eternity of the Universe.... mere argument in favour of a certain theory is not sufficient reason for rejecting the literal meaning of a biblical text, and explaining it figuratively, when the

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The regnal years for this king (14 years according to the Talmud), are not stated explicitly in the Hebrew Bible, and are thought to have only been inferred by the occurrence of four explicit timeframes mentioned in the Scroll of Esther and one that is inexplicit: the first being that Ahasuerus threw

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cycle. Although no dates are provided in ancient records, general time-frames for certain events are provided by an inference to their relation to either the First Temple's building or to the First Temple's destruction, and which Temple is said to have stood 410 years. Since, according to Jewish oral

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In the Jewish Diaspora they would write in their contracts, 'According to the counting of the Grecians, being a thousand ." This arcane statement is explained by Eliyahu of Vilna, in his commentary on Seder Olam as follows: "Being a thousand. Meaning, from the exodus of Egypt is reckoned a thousand

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who ordered the rebuilding of Jerusalem. Another Jewish tradition avers that it begins with the destruction of Jerusalem in the 19th-year of Nebuchadnezzar's reign, continuing thereafter for another 52 years of desolation, followed by a 19-year Persian period, where Cyrus is alleged to have reigned

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attempts to identify when exactly in Peleg's life this occurred. It concludes that the first year of Peleg's life cannot be meant (as at the time of the confusion Peleg had a younger brother, Joktan, who had several children); nor could it have occurred during the middle years of his life (for the

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although the Book of Daniel does not say explicitly that Belshazzar died in the third-year of his reign, it stands to reason that the years in between Nebuchadnezzar's 45-year reign and Belshazzar's 3-year reign, at the least, is collected as 23 years, during which time Evil-merodach reigned. The

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Saadia explains, moreover, how Seder Olam derived 23 years, instead of Berossus' 2 years, for Evil-merodach's reign, saying that since the third-year of Belshazzar's reign is referenced in the Scripture and he is thought by the author of Seder Olam to have died in the third-year of his reign,

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Aside from the disparity between the traditional Jewish method of dating Nebuchadnezzar's year of ascension (put at 441 BCE) and the conventional method of dating for Nebuchadnezzar's first-year of reign (put at 605 BCE) – a disparity of 164 years, there are also historic discrepancies in the

9467:. They were exiled in the eighteenth , they were exiled in the nineteenth . , they were exiled in the seventh year after conquest of Jehoiakim, being the exile of Jehoiachin, which is the eighth of Nebuchadnezzar's reign." A reference to this exile is also mentioned in Jeremiah 52:28–29. 7685:

In the Talmud, the name Nabonidus is not mentioned, whereas the presumed succession went from Nebuchadnezzar to his son Amel-Marduk, and from Amel-Marduk to his son Baltasar. Although the full regnal years of the man are not mentioned in the Hebrew Bible, there is, however, a reference in

6539:: "In the thirty-seventh year of the exile of Jehoiachin king of Judah, in the twelfth month, on the twenty-fifth day of the month, Evil-merodach king of Babylon, in the year of his kingship, he freed Jehoiachin king of Judah and brought him out of prison." The same event is explained in 10196:

11b to mean that a year (or else two years) are swallowed-up between the reigns of other kings, particularly the king who came before him and the king who came after him and whose regnal year (marking one king's accession and another king's demise) is shared equally alike. However, in

7726:, p. 14, Cyrus' reign takes up where Nabonidus' reign ends. The nine years given for Cyrus only reflect the number of regnal years remaining after Cyrus the Great conquered Babylon in 539 BCE, bringing an end to Nabonidus' seventeen-year reign. Cyrus is thought to have died in 530 BCE. 6636:'s rise to power in 318 BCE. This time-frame, therefore, does not signify the end of the dynasties in Persia, but rather of their rule and hegemony over Israel before Alexander the Great rose to power. The difficulty besetting this explanation, however, lies in the fact that from 6551:). When Jehoiachin was first exiled in 433 BCE, Nebuchadnezzar king of Babylon had already been in power eight years; (hence: 8 + 37 = 45). At any rate, Evil-merodach is thought by Seder Olam to have begun his reign in 396 BCE, when Jehoiachin was released from his bonds. 7180:) is given as a period of 52 years. But the text here is very confused and has given rise to various emendations and interpretations, as the historical date for the destruction of the Second Temple is 70 CE and that for the conclusion of the Bar Kochba revolt is 135 CE. 7895:

commenced in the year 539 BCE, and ended in 332 BCE, with Alexander the Great's victory over the Persians. Mitchell First, who puts the Persian period at 207 years, reckons these years from when Cyrus first took Babylon in 539 BCE, rather than from Cyrus' first year of

10262:, that is, they cast lots," and that in the following year the miracle of Israel's deliverance occurred, being the 13th year of his reign, and in the year after that (the 14th year of his reign) Mordecai and Esther enjoined the people of Israel to keep the holiday of 967:, described all of the modern rules of the Hebrew calendar, including the modern epochal year. His work has been accepted by Jews as definitive, though it does not correspond to the scientific calculations. For example, the Jewish year for the destruction of the 10334:, that is, they cast lots," whereas in the next year the miracle of Israel's deliverance occurred, being the 13th year of his reign, and in the following year (the 14th year of his reign) Mordecai and Esther enjoined the people of Israel to keep the holiday of 6491:

who reigned 3 (for a total of 71 years, with one year deducted), whereas Berossus mentions five Babylonian kings for the same period, and that Nebuchadnezzar reigned only 43 years, followed by Evil-merodach who reigned 2 years, who, in turn, was succeeded by

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explains in his commentary on Daniel 9:2 that the year of each king's ascension is misleading, as it is a superfluous year, having been assigned for the departing king, as well as for the new king. Therefore, one year is to be deducted for every two

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9:24), that the second exile was to take place after 70 Sabbaths of years (= 490 years) from an "issuing forth of a word" to rebuild Jerusalem. If from this period of 490 years the 70 years of the first Captivity is deducted, and the beginning of

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It is to be noted here that where conventional chronology goes on to cite another 3 successive Chaldean kings (spanning a period of nearly 22 years), Talmudic chronology cites only one Chaldean king that reigned after Amel-Marduk, namely,

10554:, p. 30, who wrote the chronologies of the Babylonian and Persian kings based on ancient calendar tables, Cambyses' reign is put at 8 years. Herodotus, however, disputes these figures, putting Cambyses' reign at 7 years and 5 months. See 7783:

11b) so as to mark the conclusion of the 70-year period of Jerusalem's destruction, when Darius, during his 2nd-year of reign, laid the foundation for the Second Temple's rebuilding. It does not imply the complete regnal years of Darius'

6567:). Belshazzar was thought by the author of Seder Olam to be the mere grandson of Nebuchadnezzar, based on the Scripture: "All the nations shall serve him (i.e. Nebuchadnezzar) and his son (i.e. Evil-merodach) and his grandson, etc." 1296:

succeeded him on the throne in Nisan of 2022, both kings are reckoned as having reigned one year in 2022. All dates provided in the following table showing King David's line of succession are, therefore, made subject to this caveat.

9558:. , they were exiled in the eighteenth year starting from conquest of Jehoiakim , being the of Zedekiah's exile, which corresponds to the nineteenth of Nebuchadnezzar's reign." A reference to this exile is also mentioned in 9589:, who deviates from the accounts written in the Hebrew Scriptures and in the Babylonian Talmud, and writes, instead, that in the 23rd year of Nebuchadnezzar's reign, he (Nebuchadnezzar) exiled Zedekiah and destroyed the Temple. 8775:

Commentary: In the lunar month Av of 5566 anno mundi (corresponding to 1806 CE), the Second Temple's destruction occurred 1738 years ago (i.e. in 68 CE), and the First Temple's destruction occurred 2228 years ago (i.e. in 422

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often conflicts with Jose's opinions in the Talmud, that it refers to Jose in the third person ("R. Jose said"), and finally it mentions Talmudists who lived later than Jose. For these reasons, he concluded that Jose was

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As with the Seder Olam's record of the Babylonian kings, so is there difficulty reconciling the accounts in Seder Olam with historical records that mention successive Persian kings, such as that which was documented by

6527:, but rather to the Kingdom of Babylon, in accordance with the biblical verse: "When seventy years are completed for Babylon, I will remember you, and I will fulfill to you my promise and bring you back to this place" 9442:) states that Jehoiachin was exiled from the country during the half of the Jubilee, on the 4th year of the seven-year cycle. Indeed, on this very year, there were another 25 years until the next Jubilee in 408 BCE. 817:

texts, he endeavored not only to elucidate many passages, but also to determine certain dates which are not indicated in the Bible, but which may be inferred by calculation. He also recognized the importance of the

7813:' reign, when the Persian army was defeated by Alexander the Great. Modern scholarship has obviated the clear discrepancy in Seder Olam's chronology by saying that Tannaic scholars confounded Darius the Great with 6600:, from 352 BCE to 318 BCE. Some scholars have assumed that the allowance (contrary to historical facts) of only 34 years for the Persian domination is necessary to make the chronology agree with the Pharisaic 8745:

Rabbi Yose says: 'Seventy weeks' is from the time of the destruction of the First Temple until the destruction of the last , the seventy of its destruction, and four-hundred and ten (sic) years of its

1144:; consequently it remained at Shiloh for a period of 369 years, standing all that time on a stone foundation. It is also to be concluded that Samuel judged Israel for 11 years, which with the two years of 6891:. The nine years of Cyrus' reign as mentioned by him only reflect the number of regnal years remaining after Cyrus the Great conquered Babylon in 539 BCE. Cyrus is thought to have died in 530 BCE. 975:

as 587 BC. The scientific date takes into account evidence from the ancient Babylonian calendar and its astronomical observations. So, too, according to Jewish computation, the destruction of the

7337:. Ratner further supposes that R. Johanan himself compiled the work, following generally the opinion of R. Jose. He tries to prove this by showing that many sayings of R. Johanan are taken from 6644:

to Alexander the Great, who brought an end to Persian hegemony over Israel, there are collected no less than 190 years. This would suggest that the author of Seder Olam confounded Darius I with

9848:). Meaning, if a judge renders an improper verdict, it can only be attributed to faulty proceedings. If a man errs in his understanding of history, it is attributed to his lack of good sources. 6523:(9:2), he begins by explaining what is meant by accomplishing "seventy years in the desolation of Jerusalem," saying that this seventy-year period refers not to the destruction of Jerusalem, 6282:

Destruction of First Temple. Zedekiah's 11th year reign comes to an end. Year marks the city's capture after a siege of 18 months. Year corresponds with 19th-year of Nebuchadnezzar's reign.

10064:, who write that Evil-merodach (also called Amel-Marduk) reigned merely 2 years, and that after Evil-merodach's reign, Neglissar (Neriglissoor) ascended the throne instead of Belshazzar. 6467:

chronological list of successive Babylonian kings mentioned by Seder Olam. Seder Olam's assignment of regnal years for the Babylonian kings in that period differs from those assigned by

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which stood 420 years, and which was destroyed, as may be seen, in the year 3828 of the creation. The 420 years of the Second Temple are divided into the following periods: 34 years of

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noted that three different epochs were used by various Jewish communities being one, two, or three years later than the modern epoch. The epoch seems to have been settled by 1178, when

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translation and an introduction; Berlin, 1903), and Jeroham Meïr Leiner (containing the commentaries of Jacob Emden and Elijah Wilna, and the editor's annotations under the title

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Despite the computations by Yose ben Halafta, confusion persisted for a long time as to how the calculations should be applied. During 1000, for example, the Muslim chronologist

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9a that from the Second Temple's building (in 352 BCE) to the 6th-year of Alexander the Great (312 BCE) there had transpired 40 years, which same statement is repeated by Rabbi

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Year marks the 18th-year of Josiah's reign, mentioned in Seder Olam as a year of Jubilee. During this same year, a Torah scroll was found in the Temple and brought to the king.

10471:. There, they conclude that this same period spanned from the first year of Darius I, in 522 BCE, to the 6th-year of Alexander the Great, in 331 BCE, a time-span of 191 years. 7559:

The three latest editions prior to 1906 are those of Ratner, A. Marx (who published the first ten chapters, basing the text upon different manuscripts and supplying it with a

10330:‎, holds that this Ahasuerus was the same Ahasuerus of the Scroll of Esther, since, there (Esther 3:7), it states: "...in the twelfth year of King Ahasuerus, they cast 11327:. Vol. 2 (Books III–IV). Translated by A.D. Godley. Cambridge, Massachusetts; London: Harvard University Press; William Heinemann Ltd. p. 87 s. 65–68 (Book III). 11277:. Vol. 2 (Books III–IV). Translated by A.D. Godley. Cambridge, Massachusetts; London: Harvard University Press; William Heinemann Ltd. p. 87 s. 65–68 (Book III). 1002:. that the six days of creation till man are literal days—including the days before the creation of the sun and earth. However, some understand these days metaphorically. 10581:. Vol. 2 (Books III–IV). Translated by A.D. Godley. Cambridge, Massachusetts; London: Harvard University Press; William Heinemann Ltd. p. 87 s. 65–68 (Book III). 10563:. Vol. 2 (Books III–IV). Translated by A.D. Godley. Cambridge, Massachusetts; London: Harvard University Press; William Heinemann Ltd. p. 87 s. 65–68 (Book III). 998:

In Jewish thought the counting is usually considered to be from the creation of the world, as has been emphasized in many ancient texts dealing with creation chronology,

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11b, the seventy-year period spoken of by Jeremiah (25:11–12; 29:10) and by Daniel (9:1–2) refers to the period of time from the destruction of Jerusalem in the days of

10521:'s reign over Macedonia, which fell-out in 331 BCE, was the 5th-year of Darius III. During the same year, the Macedonians put an end to Persian hegemony over Israel. 10230:- British), it states that Cyrus reigned 29 years altogether, which might explain why Seder Olam called his 3 regnal years (beginning with Israel's return from the 1234:. After devoting the 21st chapter to the prophets that lived before the conquest of the land, to the seven prophetesses, and to the seven prophets of the Gentiles, 11364:. Vol. 3 (Books V–VII). Translated by A.D. Godley. Cambridge, Massachusetts; London: Harvard University Press; William Heinemann Ltd. p. 305 (Book VII). 10599:. Vol. 3 (Books V–VII). Translated by A.D. Godley. Cambridge, Massachusetts; London: Harvard University Press; William Heinemann Ltd. p. 305 (Book VII). 1284:

marks a New Year for kings, meaning, from this date was calculated the years of the reign of Israelite kings; thus if a king was enthroned in the preceding month,

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11b), this Darius is thought to have been the son of Ahasuerus, based on a verse in Daniel 9:1. Seder Olam erroneously places this Darius as a contemporary with

8226: 7676:(inscribed on tablets) and who analyzed the delineation of years inscribed therein have put the fall of Babylon, in the 17th-year of Nabonidus, in 539 BCE. 7659:

According to one Jewish tradition, the seventy-year period of exile commences with the beginning of Nebuchadnezzar's reign, and concludes with the rise of

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According to one Jewish tradition, the seventy-year period of exile commences with the beginning of Nebuchadnezzar's reign, and concludes with the rise of

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68 CE, rather than in 70 CE. In this and related cases, a difference between the traditional Jewish year and a scientific date in a Gregorian year or in a

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the copyists inserted the name of that rabbi. A careful examination shows that certain additions are later than the latest midrashim, and it may be that

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concludes that the reign of Joshua lasted 28 years. The work places two events in the Book of Judges whose date is unclear (the making of the image for

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puts down for this king that he reigned 5 years over his own kingdom in Persia, but 6 years over Egypt. Ptolemy's Canon writes that he reigned 8 years.

7172:, ch. 30) occurred at the departure of the Sabbatical year (meaning, the beginning of the 1st-year in a seven-year cycle), to the suppression of the 6692:. The year of accession for this last king herein named (Ahasuerus) would have, therefore, been long after the Second Temple had already been built. 1054:

was used by later biblical commentators as a basis of exegesis. It is known that from the entry of the Israelites into the Holy Land to the time of

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To assign to each of a series of events the shortest possible duration of time, where necessary, in order to secure agreement with the biblical text

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began in the first year of Nebuchadnezzar's reign, in 441 BCE, and ended in the year 370 BCE, with the beginning of the return of the exiles under

11220:. Vol. 1 (Books I–II). Translated by A.D. Godley. Cambridge, Massachusetts; London: Harvard University Press; William Heinemann Ltd. p. 11154:. Vol. 1 (Books I–II). Translated by A.D. Godley. Cambridge, Massachusetts; London: Harvard University Press; William Heinemann Ltd. p. 10206:. Vol. 1 (Books I–II). Translated by A.D. Godley. Cambridge, Massachusetts; London: Harvard University Press; William Heinemann Ltd. p. 6426:

Year marks the 14th-year after the First Temple's destruction, and the 25th year after the people's exile under Jehoiachin. Year also a Jubilee.

1288:, he begins his second year of reign in the next lunar month, following the 1st of Nisan. Based on this unique way of reckoning regnal years, if 826:

cycles as a long-term calendrical system, and attempted at various places to fit the Sabbatical and Jubilee years into its chronological scheme.

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Acceptance of Seder Olam Rabbah's chronology was not universal. Among the premodern sources whose chronologies contradict Seder Olam Rabbah are

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may have chosen to include in their chronology only those years of the period of Persian dominion that were clearly expressed or implied in the

8161: 8117: 8506:, who wrote that Nebuchadnezzar exiled the people of Judah from their land, in the 11th-year of Zedekiah's reign, which year fell out in 3338 7261: 663: 1277:

Moreover, the interval between the First Temple's destruction in 422 BCE and the Second Temple's destruction in 68 CE is put at 490 years.

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date results from a disagreement about when the event happened—and not simply a difference between the Jewish and Gregorian calendars (see

8166:, who wrote there, in the section entitled "The Traditional Chronology based on Seder Olam", that the Second Temple was destroyed in 3828 8122:, who wrote there, in the section entitled "The Traditional Chronology based on Seder Olam", that the First Temple was destroyed in 3338 11600:'s reign over Macedonia, which fell-out in 331 BCE, was the 5th-year of Darius III. During the same year, the Macedonians put an end to 971:

has traditionally been given as 3338 AM or 423/2 BC. This differs from the modern scientific year, which is usually expressed using the

7801:, and the last of the Persian kings. In conventional chronology, Darius the Great was not the son of Ahasuerus, but rather the son of 263: 8038:

has been continuously edited throughout the ages, and probably reached its current version around 806 CE according to the historian

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resumes the chronology of the Kings. This continues until the end of chapter 27, where it is calculated that the destruction of the

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