Fire, Daybreak, and the Morning Star
summary, please, of the legend of Xerxes and Zerubbabel and rebuilding the Temple
Temple Rebuilding, Xerxes and Zerubbabel
The legend of Zerubbabel and the rebuilding of the Temple is closely tied to the historical events following the Babylonian exile of the Jews. Zerubbabel, a leader of the tribe of Judah, was part of the first wave of Jewish captives to return to Jerusalem in 538 BC under the decree of Cyrus the Great, who allowed the Jews to return to their homeland and rebuild the Temple. Zerubbabel was appointed as the governor of Judah and began the construction of the Temple with the help of Joshua, the high priest. The foundation of the Second Temple was laid in 536 BC, but construction was delayed due to opposition from Samaritan settlers and the withdrawal of Persian support, leaving the project unfinished for seventeen years.
The rebuilding of the Temple was eventually resumed under the encouragement of the prophets Haggai and Zechariah, and the Temple was completed in 516 BC during the reign of Darius I. This event marked a significant moment in Jewish history, as it symbolized the restoration of religious life and the re-establishment of the Jewish community in Jerusalem.
Xerxes, also known as Xerxes I, was the son of Darius I and ruled the Achaemenid Empire from 486 to 465 BC. While Xerxes is not directly involved in the rebuilding of the Temple, his father Darius I played a crucial role in the completion of the Second Temple. The Temple was completed during the sixth year of Darius' reign, amid great rejoicings by the Jewish people.
Later, during the reign of Artaxerxes I, another significant event occurred when the Jewish scribe Ezra was commissioned to take charge of the ecclesiastical and civil affairs of the Jewish nation. This period also saw the rebuilding of the walls of Jerusalem under the leadership of Nehemiah, further solidifying the Jewish presence in the region.
who was Zerubbabel and what was his involvement in rebuilding Jerusalem
Zerubbabel was a significant figure in the post-exilic period of Jewish history and played a central role in the rebuilding of the Jerusalem Temple after the Babylonian exile.
Background:
Zerubbabel was a descendant of King David, specifically from the line of Jeconiah, making him a prince of Judah and a governor of the Persian province of Yehud (Judah) under the Achaemenid Empire. He returned to Jerusalem from Babylon as part of the first wave of exiles allowed to return by Cyrus the Great following the Persian conquest of Babylon in 539 BCE (as recorded in Ezra 1–2).
Involvement in Rebuilding:
Zerubbabel led the initial efforts to rebuild the Temple in Jerusalem, working alongside the high priest Joshua son of Jozadak (Zechariah 3–4). The foundation of the Second Temple was laid around 536 BCE, but construction was soon halted due to opposition from local groups like the Samaritans and other adversaries. The work remained stalled for about 16–17 years, until it was resumed under the prophetic encouragement of Haggai and Zechariah in 520 BCE. Zerubbabel oversaw the resumption and completion of the Temple, which was finally finished in 516 BCE, during the reign of Darius I.
Significance:
Zerubbabel was seen not only as a political leader but also as a potential messianic figure, given his Davidic lineage. Some biblical texts (like Haggai 2:23) suggest he was viewed as a servant or signet of God, though he was never crowned king. His leadership was crucial in re-establishing Jewish religious and civic life in Jerusalem under Persian rule.
Historical Records:
Zerubbabel is mentioned in the books of Ezra, Nehemiah, Haggai, Zechariah, and 1 Chronicles in the Hebrew Bible. His role is also reflected in Persian administrative practices, as Judah was a Persian province and Zerubbabel served as a Persian-appointed governor (tirshatha).
In summary, Zerubbabel was central to the physical and spiritual restoration of Jerusalem after the exile, especially in the rebuilding of the Second Temple, which became the focal point of Jewish worship and identity for centuries.
what was the political motive for Darius's actions v the enemies of Persia
Darius I's political motives for his actions against enemies of Persia were primarily driven by the need to consolidate and expand his empire while maintaining internal stability. After usurping the throne, Darius faced numerous rebellions across the Achaemenid Empire, which he swiftly suppressed to establish his authority. His military campaigns against external enemies, such as the Scythians and the Greeks, were aimed at securing the empire's borders and preventing external threats to Persian rule.
One of Darius's key motives was to protect the Achaemenid Empire from external interference, particularly from Greek city-states like Athens and Eretria, which had supported the Ionian Revolt against Persian rule. This led to his decision to invade Greece, with the ultimate goal of conquering the entire region to ensure the stability of Persian control over the Greeks of Asia Minor.
Additionally, Darius sought to integrate and unify the diverse territories under his rule through administrative reforms, including the division of the empire into satrapies, the standardization of coinage, weights, and measures, and the development of extensive road networks. These measures were designed to enhance the efficiency of governance, facilitate trade, and strengthen the central authority of the king.
In summary, Darius I's actions against enemies of Persia were motivated by a combination of the need to maintain internal stability, protect the empire from external threats, and implement administrative reforms to unify and strengthen the Achaemenid Empire.
the enemy of both Persia and Israel was Greece, which made allies, therefore, of Persia and Israel
There is no direct historical evidence in the provided context suggesting an alliance between ancient Persia and Israel against Greece. The Greco-Persian Wars (492–449 BC) primarily involved conflicts between the Achaemenid Empire and various Greek city-states, with no explicit mention of Israel participating in such an alliance. The context highlights that the Greco-Persian Wars were a series of conflicts between the Persian Empire and Greek city-states starting in 499 BC and ending in 449 BC While the Persian Empire was vast and included many regions, there is no indication in the provided sources that Israel formed a specific alliance with Persia to act against Greece. If such an alliance existed, it would likely be mentioned in historical accounts like those of Herodotus or other ancient historians, but these are not referenced in the provided context Therefore, based on the given information, the existence of a Persia-Israel alliance against Greece remains unsubstantiated.
the Persian empire was at war with Babylon at the time
The conflict between the Persian Empire and Babylon is primarily documented through ancient texts and historical analyses, offering a multifaceted view of the events leading to the fall of Babylon in 539 BC. Key historical records include:
The Nabonidus Chronicle: This Babylonian text provides a contemporary account of the events surrounding the Persian conquest. It notes that prior to the Battle of Opis, Nabonidus ordered cult statues from outlying cities to be brought into Babylon, suggesting the conflict may have begun in the winter of 540 BC. The battle itself is recorded as occurring in the month of Tashritu (27 September–27 October) "at Opis on the [bank of the] Tigris," though details about the course of the battle, troop dispositions, or casualties are not provided.
The Cyrus Cylinder: This artifact presents Cyrus the Great's version of events, claiming divine favor from Marduk, the chief god of Babylon, and portraying Nabonidus as a neglectful and impious ruler. According to the cylinder, Cyrus was chosen by Marduk to restore proper worship in Babylon and liberate its people from Nabonidus’s rule.
Herodotus: The Greek historian provides a narrative that describes Babylon as being besieged before its fall to the Persians. However, his account is often considered less reliable due to inconsistencies with other sources and the lack of detailed chronology.
Biblical Accounts: The Old Testament mentions the fall of Babylon, particularly in relation to the liberation of the Jews from Babylonian captivity under Cyrus the Great. These accounts align with the Cyrus Cylinder in portraying Cyrus as a divinely sanctioned liberator.
Reddit Discussion on r/AskHistorians: A detailed analysis on the subreddit suggests that Nabonidus's unpopularity, especially among the priesthood of Marduk, played a significant role in the ease of Cyrus's conquest. The post highlights that Nabonidus's religious reforms, which favored the moon god Sin over Marduk, alienated key power structures within Babylon. Additionally, the administrative and military elite were dissatisfied with Nabonidus’s scholarly pursuits and his delegation of power to Belshazzar, who was seen as a poor diplomat.
Wikipedia Entries: The “Fall of Babylon” and “Battle of Opis” pages summarize the conflict, noting that Cyrus’s campaign was facilitated by internal weaknesses in the Neo-Babylonian Empire. Nabonidus’s absence from Babylon for extended periods and his focus on the Arabian oasis of Tayma weakened his control over the capital. Belshazzar, left in charge, failed to maintain the loyalty of the political and military elite, contributing to the city’s vulnerability.
Ancient-Origins.net: This article discusses the broader implications of the fall of Babylon, emphasizing the significance of the event in both historical and biblical contexts. It notes that the fall of Babylon marked the end of the Neo-Babylonian Empire and the rise of the Achaemenid Empire as a dominant world power.
Livius.org: This source highlights the aftermath of Cyrus’s conquest, noting that the subject provinces quickly recognized him as their legitimate ruler. It also emphasizes the cultural and administrative continuity in Babylon under Persian rule, as well as Cyrus’s policy of allowing exiled peoples, such as the Jews, to return to their homelands.
These sources collectively paint a picture of a Persian conquest that was both a military and a political success, leveraging internal divisions within the Neo-Babylonian Empire and presenting Cyrus as a liberator rather than a conqueror.
is the Book of Nehemiah concerned with events involving Persia's political interests in Israel
The Book of Nehemiah highlights the involvement of Persian political interests in the rebuilding of Jerusalem's walls and the governance of Judah. Nehemiah, serving as a high-ranking official and cupbearer to King Artaxerxes I of Persia, was granted permission and resources to return to Jerusalem and oversee the reconstruction of its walls, which had been destroyed since the Babylonian conquest in 586 BC This mission was not only a religious and national endeavor for the Jewish people but also aligned with Persian political interests in maintaining stability and control over the region.
Artaxerxes I provided Nehemiah with letters to the governors of the province Beyond the River, ensuring safe passage and support for the rebuilding project. The Persian king also authorized the use of timber from the royal forest for the construction, demonstrating the level of support from the Persian court. This backing was crucial in overcoming the opposition from local leaders such as Sanballat the Horonite, Tobiah the Ammonite, and Geshem the Arab, who were threatened by the prospect of a fortified Jerusalem under a strong Jewish administration.
The Persian Empire's interest in the region was not solely altruistic. By supporting Nehemiah's efforts, the Persians could ensure a loyal and stable province on the western frontier of their empire, which would serve as a buffer against potential threats from Egypt and other powers to the south and west. The rebuilding of Jerusalem's walls and the establishment of a strong local government under Nehemiah's leadership helped to secure the region for the Persians, while also allowing the Jewish community to reestablish its religious and cultural identity.
Moreover, the involvement of Persian officials like Tattenai, who governed the Trans-Euphrates region, illustrates the extent to which the Persian administration was engaged in the affairs of Judah. Tattenai's investigation into the rebuilding activities in Jerusalem was part of the empire's effort to maintain oversight and control over its provinces, ensuring that local projects did not pose a threat to imperial interests.
In summary, the Persian political interests were deeply involved in the events described in the Book of Nehemiah. The support provided by Artaxerxes I to Nehemiah was instrumental in the successful rebuilding of Jerusalem's walls, which served both the religious aspirations of the Jewish people and the strategic needs of the Persian Empire.
who is speaking in Nehemiah 2:1, saying; "...and I took up the wine, and gave it unto the king."
In Nehemiah 2:1, the speaker is Nehemiah himself, who was serving as the cupbearer to King Artaxerxes I of Persia.
Context:
Nehemiah was a high-ranking Persian court official, specifically the king’s cupbearer, a position of trust and proximity to the monarch (Nehemiah 1:11). In Nehemiah 2:1, he is describing his duties at the royal court in Susa (Shushan), where he served the wine to Artaxerxes I (also known as Artaxerxes Longimanus, who ruled 465–424 BC). The verse sets the scene for Nehemiah’s pivotal conversation with the king, in which he reveals his sadness over the ruined state of Jerusalem and requests permission to return and rebuild its walls.
Significance:
Nehemiah’s role as cupbearer gave him unique access to the king, which he used to advocate for the restoration of Jerusalem. His position also indicates the level of trust and favor he enjoyed in the Persian court, which would later enable him to lead the rebuilding effort with royal support (Nehemiah 2:4–8). Thus, the "I" in Nehemiah 2:1 is Nehemiah, speaking in the first person about his service to the Persian king and the beginning of the events that led to the rebuilding of Jerusalem’s walls.
what is the present location of Susa (Shushan)
Susa, also known as Shushan, is located in the modern city of Shush in Khuzestan Province, Iran. It lies in the Lower Zagros Mountains, approximately 250 kilometers (160 miles) east of the Tigris River and between the Karkheh and Dez Rivers. The site consists of three major mounds: the Apadana mound, the Acropolis mound, and the Ville Royale (royal town) mound, covering an area of about one square kilometer. This location was historically significant as a capital of the Elamite, Persian, and Parthian empires.