A visit to the British Museum showed collections of inscriptions, relics, and artefacts from the Hebrew, Babylonian, Assyrian, and Persian civilizations detailing the different and similar viewpoints on how they interpreted historical events such as the siege of Lachish, deportation of Jews, Sargon II and the founding of Khorsabad, Cyrus the Great’s conquest of Babylon (Cyrus Cylinder), etc.

Similarities.
These include divine involvement, the use of historical narratives for legitimacy, and the focus only on key events. The Hebrew Bible (Tabakh) portrays historical events as directed by Yahweh (God). E.g. portrayal of the Babylonian conquest of Jerusalem as a divine punishment of the Hebrew’s disobedience (2 Kings 24–25) and the reference to the Cyrus Cylinder in the Bible as an instrument of Yahweh’s (God’s) will (Isaiah 45:1). The Babylonians, Persians and Assyrians attributed their successes to their gods. The Assyrians depict kings like Sennacherib as agents of Ashur, while the Babylonians highlight Marduk’s role in granting Nebuchadnezzar II victory. The Persians credit Ahura Mazda for their triumphs in the Behistun inscription.
The Hebrew Bible, as a historical text, claims their identity as God’s chosen people and explains their sufferings as a divine plan. The Assyrians, Babylonians, and Persians used relics and inscriptions such as the siege of Lachish to legitimize their rule and glorify the king’s military prowess, while the Cyrus Cylinder portrays Cyrus as a just and divinely chosen ruler.  Focusing on pivotal events such as the fall of Jerusalem, the Hebrews lamented the destruction of the temple and the exile (Psalm 137). However, Babylonians celebrated it as a triumph of Marduk. The Persians viewed their conquest of Babylon as liberation, allowing the Hebrews and othe captives to return and rebuild Jerusalem according to the Cyrus Cylinder.

Differences:
Hebrews, theologically, affirm a covenant relationship with God. These historical events are understood as obedience or disobedience to God, and the Babylonian exile is viewed as temporary punishment with hope of restoration (Jeremiah 29:10–14). Assyrians and Babylonians viewed these events as a demonstration of their god’s supremacy, showcasing evidence of Ashur or Marduk’s power over other gods. However, the Persian perspective is influenced by Zoroastrianism, emphasizing cosmic order and justice. Cyrus is portrayed as a benevolent ruler. Ahura Mazda chose to reestablish harmony.

The Hebrews adopt a reflective and mournful tone, such as in lamentation, grieving the destruction of Jerusalem. The Assyrians are boastful and aggressive, showcasing their military achievements and domination or subduing enemies, such as the siege of Lachish. The Babylonians seem to provide a more practical account of events, though still glorifying their kings. The Persians adopt a more reconciliatory tone, as suggested by Cyrus Cylinder.
The Hebrew bible portrays the Babylonians and Assyrians as instruments of divine punishment, emphasizing the trauma of conquest and exile (Ezra 1:1–4). The Assyrians depicted conquered people, including the Hebrews, as subjugates, humiliating, deporting and executing them as tools of control. Babylonians also deported conquered people but allowed a degree of autonomy. Persians were more tolerant of captives; the Cyrus Cylinder highlighted their policy of allowing displaced people, including Hebrews, to return and rebuild their homelands.