What Is Ezra's Second Temple Period?

Second Temple Period Paper

The book of Ezra suggests that, soon after Cyrus’s conquest of Babylon, the exiled Judahites were allowed to return to Jerusalem and its vicinity (Ezra 5:1). The list of those to return in Ezra 2, when read at face value, gives the impression of a collective and massive return from exile. The elements from the book of Ezra seem to suggest, “We all returned as one.” This image has yielded the view that the return was a single event to be dated in the early years of the Persian era. This view has been dominant in traditional descriptions of the history of ancient Israel by Jews and Christians alike. This view is present in more-traditional histories of Israel and can still be found in theological reflections on the

Regardless of the author's ethnicity and religious background, inside the worlds of Israel and Roman Empire, the story of Luke through Acts takes place. The writer pens the story of Jesus, a Jewish messiah, in the Greek language. The author situates the characters and events of his story of Israel in relation to the reigns of various Roman emperors. Furthermore, he is able to name local rulers appointed over Palestine and governing officials elsewhere in the empire. Lastly, Luke demonstrates an interest in other territories of the Roman Empire, especially in the book of Acts. Indeed, while the narrative begins in the land of Israel it ends in Rome, the capital of the occupied world. However, it is from the vantage point of Israel the land of Palestine, her religious heritage, and future hopes that Luke takes his interest in a world controlled by Rome. The key events of the narrative are most often interpreted within a particular understanding of Jewish history. As Wainwright observes, "Even if he (Luke) was not a Jew, it is obvious that he was powerfully influenced by Judaism." It may also be said that if Luke was not from the territory of Israel, he was very much aware that Israel's promises are inextricably bound in some sense to the Land and to the Jewish

While, on the one hand, priestly dominance was but a continuation of the political and religious leadership from earlier periods, on the other, this particular constellation of high priestly families was a Herodian creation. Herod had concealed these families in leadership positions that they continued to enjoy until the latter 60s of the first century. During the 130 years of Roman rule over Jewish Jerusalem, the city's fortunes ebbed and flowed. At first, when Gabinius, the Roman governor of Syria, divided Judaea into separate and distinct regions, the city was stripped of all claims to political preeminence, as its territory was drastically reduced. Soon after, however, the city began to regain its prominent position. After a period of transition, during which the Hasmonean dynasty was effectively eliminated and the family of Antipater and his son Herod assumed full control of the city, Jerusalem entered an era of relative stability and calm. Jerusalem's prestige peaked under Herod and in the generations following his death, culminating in certain ways during the brief three-year reign of his grandson, Agrippa I. The dominant figure in the history of Jerusalem during this period was, of course, Herod, who reigned for thirty-three years. Unswerving loyalty to his Roman patrons gained him a large measure of autonomy; the Romans rarely intervened in matters