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The New Oxford Annotated Bible New Revised Standard Study Bible that provides essential scholarship and guidance for Bible readers.

Cultural Contexts

The Persian and Hellenistic Periods

Michael D. Coogan

The conquest of Babylon by the Persian king Cyrus the Great in 539 BCE brought significant changes. In keeping with his policy of respecting the various deities worshiped throughout the empire, a decree by Cyrus in 538 (see Ezra 1.1–4; 6.1–5 ) authorized the rebuilding of the Temple in Jerusalem and the return of the Temple vessels captured by Nebuchadnezzar. In addition, Cyrus allowed any of the exiles who wished to return to Judah to do so. Within the exilic community in Babylon the anonymous prophet known as “Second Isaiah” (Isa 40–55 ) strongly supported Cyrus and urged the exiles to return to Judah. Although historical sources are few and not always easy to interpret, it appears that only a small minority of the exiles and their descendants returned to Judah, most choosing to remain in Babylonia. This latter group became the nucleus of a large and highly significant Jewish Diaspora community (Jews of “the dispersion,” that is, living outside Palestine), which strongly influenced the development of Judaism and Jewish culture during the following centuries.

Despite the decree of Cyrus, the Temple in Jerusalem was not rebuilt until 520–515 BCE. The reasons for the delay were various. Persian control over the western territories may actually have been tentative until after the Persians conquered Egypt in 525. The economy of Yehud (the name by which the Persian province of Judah was known) was weak, and there appears to have been friction between the population that had remained in the land and the small but powerful group who returned from exile with the authorization and financial backing of the Persian king. Conflicts with the neighboring territories of Samaria and Geshur and Ammon in Transjordan also complicated the situation. Within the Bible the prophetic books of Haggai and Zechariah and portions of Ezra 1–6 refer to this period, but these sources have to be read and interpreted critically, for they are neither consistent with one another nor easy to understand on their own terms. At least during the early part of Persian rule the governors of Judah appear to have been prominent Jews from the Diaspora community, one of whom, Zerubbabel, was actually a member of the Davidic royal family. The province of Yehud itself was very small, consisting of Jerusalem and the territory surrounding it within a radius of about 24–32 km (15–20 mi).

Once the Temple was rebuilt, it became the nucleus of the restored community, and consequently a focus of conflict (Isa 56–66; Malachi). The high priestly family, which had also returned from the Diaspora, became very powerful, and at least on occasion was in conflict with the governor appointed by the Persian king. Although the details are often not clear, there appears to have been continuing conflict during the fifth century between those Jews whose ancestors had been in exile and those whose ancestors had remained in the land. Those who returned from the Diaspora styled themselves the “children of the exile” and referred rather contemptuously to the rest as “people of the land,” as though their very status as Jews was in question. In fact, the question of the limits of the community was one of the most contentious issues of the period, reflected both in the controversy over mixed marriages between Jewish men and ethnically foreign women (Ezra 10; Neh 13 ) and also in conflicts within the Jewish community over who had the right to claim the traditional identity as descendants of “Abraham” and “Israel” (see Isa 63.16 and more generally “Third Isaiah,” Isa 56–66 ). Although the conflicts between various contending groups in early Persian period Yehud are largely cast in religious terms, there is no question that they were also in part socioeconomic (see Neh 5 ). All of these conflicts and efforts toward redefinition of the community, however, took place within the reality of Persian imperial control. Thus it is not by accident that the two most prominent figures involved in various reforms of mid‐fifth century Yehud, Ezra and Nehemiah, were Diaspora Jews of high standing, carrying out tasks that had been specifically authorized by the Persian kings.

Because this was a period of self‐conscious reconstruction, it was also a time of immense literary activity, as traditional materials were collected, revised, and edited, and new works composed. Although much of the Pentateuch may have existed in various forms during the time of the monarchy, it was probably reworked during the Persian period into something close to its final form. Indeed, some have suggested that this revision may have been undertaken under the sponsorship of the Persian government, reflecting Persia's interest in achieving stability throughout its empire by means of religious and legal reforms in the provinces. Although a history of Israel and Judah known as the Deuteronomistic History (Deuteronomy through 2 Kings) had been composed during the latter years of the monarchy and updated during the exile, a new version of that history, 1–2 Chronicles, was prepared during the Persian period (ca. 350 BCE). It clearly reflects the concerns of the postexilic community, focusing almost exclusively on the history of Judah and giving particular emphasis to the institution of the Temple. The books of Ezra and Nehemiah interpret events from the decree of Cyrus in 538 until the late fifth century.

In addition to the prophetic books composed at this time (Isa 56–66 , Haggai, Zechariah, Malachi, and perhaps Joel), there is evidence that the texts of older prophets were also edited and reinterpreted. Psalmody had been an important element of worship at the First Temple, but appears to have taken on an even more significant role in the Second Temple. Although the expansion and revision of the book of Psalms may have continued until well into the Hellenistic or even Roman period, an important shaping of the psalter, perhaps including its division into five “books,” was part of Persian period activity. Wisdom writing, too, flourished during this time. The book of Job, parts of the book of Proverbs, and perhaps Ecclesiastes were likely composed then.

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