Understanding the Exiles & History of Jewish Kingship
Haggai---contemporary of Zechariah, post Babylon exile...started rebuilding homes and community but not temple. Haggai pleaded to rebuild?
"Haggai’s precise date therefore is August 29, 520 B.C." (Bible.org)
Contemporary of Persian king Darius Hystaspes (522-486 B.C.)
"Thus all the ministry of Haggai and the first two oracles of Zechariah fall between the sixth and eleventh months of Darius’s second year." Bible.org
"The strict attention to matters of chronology exhibited by Haggai and Zechariah is characteristic of the annalistic style of history writing employed in Neo-Babylonian and Persian times. The famous “Babylonian Chronicles” with its insistence on documenting every royal achievement to the month and day is a case in point." -Bible.org
Meanwhile, Nebuchadnezzar II (605-562), who had conquered and destroyed Jerusalem and deported its leading citizens in July of 586 B.C., had passed from the scene to be followed by Amel-Marduk (562-560), Neriglissar (560-556), and Labashi-Marduk (556). Nabonidus (556-539), whose north Mesopotamian roots and devotion to the moon god Sin were to alienate him from his Babylonian subjects, then took over. Preoccupied as he was by his cult and by foreign travel and trade, Nabonidus left the responsibility of government largely in the hands of his son Belshazzar. It was the latter, as the Bible clearly intimates (Dan. 5:1-31), who fell to Cyrus when Babylon finally capitulated to the Persians on October 12, 539 B.C .
Beginning in 555, the year Cyrus defeated his Median grandfather, he had incorporated Media, Lydia, and Babylonia into his rapidly expanding Persian empire. At last only the city of Babylon itself remained. Its surrender to Cyrus was a foregone conclusion since, according to the so-called “Verse Account of Nabonidus” and other texts,10 Nabonidus had so offended Marduk, chief deity of Babylon, by his impious devotion to Sin that Marduk had determined to turn his estate over to a “shepherd” who would better tend it. That shepherd, of course, was Cyrus.
The biblical version of the rise of Cyrus is quite different, for it is Yahweh, not Marduk, who raised him up (Isa. 44:24—45:7) and who called him to deliver His captive people from Babylonian bondage. That Cyrus was indeed called to do so is clear from the famous Cylinder of Cyrus.11 That it was Yahweh who provided the impulse is attested to in the Old Testament by both the Chronicler (2 Chron. 36:22-23) and Ezra (Ezra 1:1-4).
In 538 B.C. Cyrus issued his decree that the Jews and all other captive peoples could return to their respective homelands. He had begun to organize his vast domain into a system of satrapies further subdivided into provinces,12 and the satrapy of special relevance to the Jewish community was known as Babili eber nari (“Babylon beyond the river”), a huge jurisdiction between the Euphrates River and the Mediterranean Sea.13 Within that satrapy were entities such as Galilee, Samaria, Ashdod, Ammon, and especially Yehud (or Judah).14 Each of these was under a governor who reported directly to the satrap, or administrator of the district of eber nari.
The picture is not entirely clear, but it seems that Yehud, though weak and impoverished compared to its provincial neighbors such as Samaria, was independent of them and not a subdivision. Thus the various Jewish governors could carry their case directly to the satrap in times of difficulty. The first of these governors was Sheshbazzar, leader of the first return from Babylon to Jerusalem (Ezra 1:5-11; 5:14). It is likely that he is the same as Shenazzar, a son of Jehoiachin, the last surviving king of Judah (1 Chron. 3:18).15 He held his position evidently for only a brief time, for already in the second year after Cyrus’s decree (536 B.C.) Zerubbabel appears as the governor (Ezra 3:2, 8; cf. Hag. 1:1).
The relationship of Zerubbabel to Sheshbazzar and to the Davidic dynasty is somewhat obscure.16 He is usually described as the “son of Shealtiel” (Ezra 3:2, 8; Neh. 12:1; Hag. 1:1, 12, 14; 2:2, 23; Matt. 1:12), but in the Chronicler’s genealogy he is the son of Pedaiah (1 Chron. 3:19). Both Shealtiel and Pedaiah were sons of Jehoiachin—along with Shenazzar (= Sheshbazzar?)—so either Zerubbabel was the levirate son of Pedaiah on behalf of Shealtiel17 or (more likely) Shealtiel had died before he could become governor, his younger brother Sheshbazzar taking that role instead.18 Zerubbabel, son of Shealtiel and nephew of Sheshbazzar, then succeed Sheshbazzar upon his death. Pedaiah possibly served as foster father for Zerubbabel until he reached his maturity.
Sara Japhet argues that Sheshbazzar was the first governor of Judah but denies that he was related to Zerubbabel or, indeed, to the royal family at all.19 F. C. Fensham says that it is not acceptable to identify Sheshbazzar with the Shenazzar of 1 Chron. 3:18 and that his identification as “prince” (ayc]N`j^ hannas) in Ezra 1:8 proves nothing more than that he was a person raised to a position of authority.20 This is the view also of Joseph Blenkinsopp who admits that Sheshbazzar’s title would be unassailable evidence of his Davidic lineage were it possible to connect Sheshbazzar with Shenazzar. With most modern scholars he concludes that nothing can be known of Sheshbazzar’s identity.21
What is important is that Zerubbabel was a grandson of Jehoiachin and therefore the legitimate heir of the Davidic throne. His appointment as governor allowed his Judean royal descent to coincide with his Persian political appointment. How long he served in that capacity cannot be determined, but he was still governor by 520 B.C. The recent discovery of bullae and seals bearing the names of Judean governors suggests that Zerubbabel may be dated to c. 510, Elnathan c. 510-490, Yeho ‘ezer c. 490-470, and Ahzai c. 447-445.22 Nehemiah, of course, commenced his governorship then and continued on to 433 B.C.
Little is known of the period between the decree of Cyrus (538 B.C.) and the ministry of Haggai and Zechariah (520 B.C.). Evidently Cyrus had laid down a firm political and social foundation, and until his death in 530 B.C. the Persian empire, including Yehud, enjoyed tranquillity and prosperity. Ezra provides the information that in the seventh month of the first year back (537 B.C.) the people, under the leadership of Zerubbabel and Joshua the priest, built an altar on the temple ruins and celebrated the Feast of Tabernacles (Ezra 3:1-7). In the second month of the next year (536) the foundations of the new temple were laid (Ezra 3:8-10). After this the record is virtually silent except for the statement that the adversaries of the Jews began a campaign of harassment, seeking to prevent reconstruction of the house of the Lord. This continued throughout the reign of Cyrus and Cambyses (530-522) into that time of Darius (522-486).
Cambyses, son of Cyrus, was noted particularly for his conquest of Egypt and its absorption into the Persian hegemony. Cambyses also left a negative legacy of mismanagement that left the Empire in a near shambles. His mysterious death was followed by an attempted usurpation of the Persian throne by Gaumata, an official who claimed to be a brother of Cambyses hitherto thought to be dead. Before Gaumata could seize control he was assassinated by Darius Hystaspes and some collaborators, and Darius placed himself in power on September 29, 522.23
The chaotic reign of Cambyses without doubt contributed to the ability of the Jews’ enemies to interdict their work and otherwise make life miserable for them. The succession of Darius changed all that, however, for after he put down various rebellions attendant to his rise to power, he implemented far-ranging and effective political and fiscal policies that brought stability throughout his realm. Within two years all was at peace, except for Egypt. Darius therefore made plans to invade that intractable satrapy and bring it into line, an action that took place in 519-518 B.C. 24
Meanwhile, Judah’s foes, including even Tattenai, governor of the entire eber nari province, hoped to capitalize on Darius’s newness to office by sending a letter warning him about Jewish rebellion (Ezra 5:6-17). Darius immediately made a search of the archives of Cyrus at Ecbatana and verified that the Jewish claims that reconstruction of the temple and city was authorized by Cyrus himself were true. Without further ado the work was resumed and completed by 515 B.C. (6:15). The anticipated march of Darius through Palestine on his way to Egypt in 519 may have done as much as anything to encourage the Jews and frustrate the evil intentions of their neighbors.
This, then, is the setting of the ministries of Haggai and Zechariah. First appearing in the biblical record in 520 B.C., two years after Darius’s accession, they took advantage of the Pax Persiaca to urge their compatriots on to the noble task of Temple building (Hag. 1:2; cf. Ezra 5:1-2). Joyce Baldwin is correct in asserting (contrary to many scholars) that Haggai’s exhortation to build was not a sign of rebellion against a Persian government in disarray, for he was already many months too late for that; rather, he was taking advantage of the peace that ensued after Darius was established.25 From a political standpoint the prospects were never more bright and, said the prophets, never were times more propitious to reestablish the theocratic community so that Yahweh’s ancient covenant promises to His people could find fulfillment.
The biblical texts, though scanty, make it quite clear that the restoration community was small and demoralized. Ezra reckons the number of returnees under Sheshbazzar (or Zerubbabel) to have been 42,360 in addition to 7,337 slaves and 200 singers (Ezra 2:64-65). The number of indigenous Jews is unknown but could not have numbered more than that. John Bright argues that the total population of Judah in 522 B.C. could not have exceeded 20,000, but his estimate is based on a denial that the list of returnees in Ezra 2 and Nehemiah 7 refers to the return under Sheshbazzar and Zerubbabel, a denial that is without foundation.26 That it is an account of early return (between 538 and 522) is put beyond dispute by H. G. M. Williamson.27 Some rebuilding must have been undertaken in the Judean towns and villages since their destruction at Babylonian hands, but Jerusalem remained mostly in ruins (Ezra 5:3, 9).
The repopulation of the land, at least outside Jerusalem, gave rise to the rebuilding of houses and storage buildings and to the clearing and cultivation of the farmlands. In fact, it was the rapidity and conviction with which this was done that caused Haggai to lament that, by comparison, the house of the Lord was neglected. His burden then was that this inequity be redressed and that the people do all they could in spite of their still rather limited resources to erect a house of the Lord that could provide a suitable expression of His presence among them. Until this was done the restoration would remain incomplete and the gracious promises of the Lord unfulfilled." -Bible.org
"Haggai’s precise date therefore is August 29, 520 B.C." (Bible.org)
Contemporary of Persian king Darius Hystaspes (522-486 B.C.)
"Thus all the ministry of Haggai and the first two oracles of Zechariah fall between the sixth and eleventh months of Darius’s second year." Bible.org
"The strict attention to matters of chronology exhibited by Haggai and Zechariah is characteristic of the annalistic style of history writing employed in Neo-Babylonian and Persian times. The famous “Babylonian Chronicles” with its insistence on documenting every royal achievement to the month and day is a case in point." -Bible.org
Meanwhile, Nebuchadnezzar II (605-562), who had conquered and destroyed Jerusalem and deported its leading citizens in July of 586 B.C., had passed from the scene to be followed by Amel-Marduk (562-560), Neriglissar (560-556), and Labashi-Marduk (556). Nabonidus (556-539), whose north Mesopotamian roots and devotion to the moon god Sin were to alienate him from his Babylonian subjects, then took over. Preoccupied as he was by his cult and by foreign travel and trade, Nabonidus left the responsibility of government largely in the hands of his son Belshazzar. It was the latter, as the Bible clearly intimates (Dan. 5:1-31), who fell to Cyrus when Babylon finally capitulated to the Persians on October 12, 539 B.C .
Beginning in 555, the year Cyrus defeated his Median grandfather, he had incorporated Media, Lydia, and Babylonia into his rapidly expanding Persian empire. At last only the city of Babylon itself remained. Its surrender to Cyrus was a foregone conclusion since, according to the so-called “Verse Account of Nabonidus” and other texts,10 Nabonidus had so offended Marduk, chief deity of Babylon, by his impious devotion to Sin that Marduk had determined to turn his estate over to a “shepherd” who would better tend it. That shepherd, of course, was Cyrus.
The biblical version of the rise of Cyrus is quite different, for it is Yahweh, not Marduk, who raised him up (Isa. 44:24—45:7) and who called him to deliver His captive people from Babylonian bondage. That Cyrus was indeed called to do so is clear from the famous Cylinder of Cyrus.11 That it was Yahweh who provided the impulse is attested to in the Old Testament by both the Chronicler (2 Chron. 36:22-23) and Ezra (Ezra 1:1-4).
In 538 B.C. Cyrus issued his decree that the Jews and all other captive peoples could return to their respective homelands. He had begun to organize his vast domain into a system of satrapies further subdivided into provinces,12 and the satrapy of special relevance to the Jewish community was known as Babili eber nari (“Babylon beyond the river”), a huge jurisdiction between the Euphrates River and the Mediterranean Sea.13 Within that satrapy were entities such as Galilee, Samaria, Ashdod, Ammon, and especially Yehud (or Judah).14 Each of these was under a governor who reported directly to the satrap, or administrator of the district of eber nari.
The picture is not entirely clear, but it seems that Yehud, though weak and impoverished compared to its provincial neighbors such as Samaria, was independent of them and not a subdivision. Thus the various Jewish governors could carry their case directly to the satrap in times of difficulty. The first of these governors was Sheshbazzar, leader of the first return from Babylon to Jerusalem (Ezra 1:5-11; 5:14). It is likely that he is the same as Shenazzar, a son of Jehoiachin, the last surviving king of Judah (1 Chron. 3:18).15 He held his position evidently for only a brief time, for already in the second year after Cyrus’s decree (536 B.C.) Zerubbabel appears as the governor (Ezra 3:2, 8; cf. Hag. 1:1).
The relationship of Zerubbabel to Sheshbazzar and to the Davidic dynasty is somewhat obscure.16 He is usually described as the “son of Shealtiel” (Ezra 3:2, 8; Neh. 12:1; Hag. 1:1, 12, 14; 2:2, 23; Matt. 1:12), but in the Chronicler’s genealogy he is the son of Pedaiah (1 Chron. 3:19). Both Shealtiel and Pedaiah were sons of Jehoiachin—along with Shenazzar (= Sheshbazzar?)—so either Zerubbabel was the levirate son of Pedaiah on behalf of Shealtiel17 or (more likely) Shealtiel had died before he could become governor, his younger brother Sheshbazzar taking that role instead.18 Zerubbabel, son of Shealtiel and nephew of Sheshbazzar, then succeed Sheshbazzar upon his death. Pedaiah possibly served as foster father for Zerubbabel until he reached his maturity.
Sara Japhet argues that Sheshbazzar was the first governor of Judah but denies that he was related to Zerubbabel or, indeed, to the royal family at all.19 F. C. Fensham says that it is not acceptable to identify Sheshbazzar with the Shenazzar of 1 Chron. 3:18 and that his identification as “prince” (ayc]N`j^ hannas) in Ezra 1:8 proves nothing more than that he was a person raised to a position of authority.20 This is the view also of Joseph Blenkinsopp who admits that Sheshbazzar’s title would be unassailable evidence of his Davidic lineage were it possible to connect Sheshbazzar with Shenazzar. With most modern scholars he concludes that nothing can be known of Sheshbazzar’s identity.21
What is important is that Zerubbabel was a grandson of Jehoiachin and therefore the legitimate heir of the Davidic throne. His appointment as governor allowed his Judean royal descent to coincide with his Persian political appointment. How long he served in that capacity cannot be determined, but he was still governor by 520 B.C. The recent discovery of bullae and seals bearing the names of Judean governors suggests that Zerubbabel may be dated to c. 510, Elnathan c. 510-490, Yeho ‘ezer c. 490-470, and Ahzai c. 447-445.22 Nehemiah, of course, commenced his governorship then and continued on to 433 B.C.
Little is known of the period between the decree of Cyrus (538 B.C.) and the ministry of Haggai and Zechariah (520 B.C.). Evidently Cyrus had laid down a firm political and social foundation, and until his death in 530 B.C. the Persian empire, including Yehud, enjoyed tranquillity and prosperity. Ezra provides the information that in the seventh month of the first year back (537 B.C.) the people, under the leadership of Zerubbabel and Joshua the priest, built an altar on the temple ruins and celebrated the Feast of Tabernacles (Ezra 3:1-7). In the second month of the next year (536) the foundations of the new temple were laid (Ezra 3:8-10). After this the record is virtually silent except for the statement that the adversaries of the Jews began a campaign of harassment, seeking to prevent reconstruction of the house of the Lord. This continued throughout the reign of Cyrus and Cambyses (530-522) into that time of Darius (522-486).
Cambyses, son of Cyrus, was noted particularly for his conquest of Egypt and its absorption into the Persian hegemony. Cambyses also left a negative legacy of mismanagement that left the Empire in a near shambles. His mysterious death was followed by an attempted usurpation of the Persian throne by Gaumata, an official who claimed to be a brother of Cambyses hitherto thought to be dead. Before Gaumata could seize control he was assassinated by Darius Hystaspes and some collaborators, and Darius placed himself in power on September 29, 522.23
The chaotic reign of Cambyses without doubt contributed to the ability of the Jews’ enemies to interdict their work and otherwise make life miserable for them. The succession of Darius changed all that, however, for after he put down various rebellions attendant to his rise to power, he implemented far-ranging and effective political and fiscal policies that brought stability throughout his realm. Within two years all was at peace, except for Egypt. Darius therefore made plans to invade that intractable satrapy and bring it into line, an action that took place in 519-518 B.C. 24
Meanwhile, Judah’s foes, including even Tattenai, governor of the entire eber nari province, hoped to capitalize on Darius’s newness to office by sending a letter warning him about Jewish rebellion (Ezra 5:6-17). Darius immediately made a search of the archives of Cyrus at Ecbatana and verified that the Jewish claims that reconstruction of the temple and city was authorized by Cyrus himself were true. Without further ado the work was resumed and completed by 515 B.C. (6:15). The anticipated march of Darius through Palestine on his way to Egypt in 519 may have done as much as anything to encourage the Jews and frustrate the evil intentions of their neighbors.
This, then, is the setting of the ministries of Haggai and Zechariah. First appearing in the biblical record in 520 B.C., two years after Darius’s accession, they took advantage of the Pax Persiaca to urge their compatriots on to the noble task of Temple building (Hag. 1:2; cf. Ezra 5:1-2). Joyce Baldwin is correct in asserting (contrary to many scholars) that Haggai’s exhortation to build was not a sign of rebellion against a Persian government in disarray, for he was already many months too late for that; rather, he was taking advantage of the peace that ensued after Darius was established.25 From a political standpoint the prospects were never more bright and, said the prophets, never were times more propitious to reestablish the theocratic community so that Yahweh’s ancient covenant promises to His people could find fulfillment.
The biblical texts, though scanty, make it quite clear that the restoration community was small and demoralized. Ezra reckons the number of returnees under Sheshbazzar (or Zerubbabel) to have been 42,360 in addition to 7,337 slaves and 200 singers (Ezra 2:64-65). The number of indigenous Jews is unknown but could not have numbered more than that. John Bright argues that the total population of Judah in 522 B.C. could not have exceeded 20,000, but his estimate is based on a denial that the list of returnees in Ezra 2 and Nehemiah 7 refers to the return under Sheshbazzar and Zerubbabel, a denial that is without foundation.26 That it is an account of early return (between 538 and 522) is put beyond dispute by H. G. M. Williamson.27 Some rebuilding must have been undertaken in the Judean towns and villages since their destruction at Babylonian hands, but Jerusalem remained mostly in ruins (Ezra 5:3, 9).
The repopulation of the land, at least outside Jerusalem, gave rise to the rebuilding of houses and storage buildings and to the clearing and cultivation of the farmlands. In fact, it was the rapidity and conviction with which this was done that caused Haggai to lament that, by comparison, the house of the Lord was neglected. His burden then was that this inequity be redressed and that the people do all they could in spite of their still rather limited resources to erect a house of the Lord that could provide a suitable expression of His presence among them. Until this was done the restoration would remain incomplete and the gracious promises of the Lord unfulfilled." -Bible.org
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