Cultural Contexts

Michael D. Coogan

in The New Oxford Annotated Bible with the Apocrypha, Augmented Third Edition, New Revised Standard Version

Published in print February 2007 | ISBN: 9780195288803
Published online April 2009 |
Cultural Contexts

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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).

Chapter.  4514 words. 

Subjects: Religious Studies ; Biblical Studies

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