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The 'Jew, on the other hand, was originally a Judaean, a member of the Southern Confederacy called in the Bible Judah, and by the Greeks and Romans Judaea. Soon, however, 'Jew' came to include what had earlier been the Northern Confederacy of Israel as well, so that in the post-exilic period Jehudi or 'Jew' means an adherent of Judaism without regard to local nationality.
And there is very strong ground for believing that all these doctrines, at least in the shapes in which they were held by the post-exilic Jews, were derived from Persian and Babylonian sources, and are essentially of heathen origin.
Barring toledoth and related data that may have been lost, the Law had almost certainly not existed before, and this post-exilic romance concerning it was evolved in a laudable effort to show its Mosaic source. What is true of the Law is, in a measure, true of the Prophets. None of them anterior to Cyrus, all are later than Alexander.
The original rendering of Ormuzd is Ahura-mazda. Ahura means living and mazdaô creator. The period when Exodus was written is probably post-exilic. The period when the Avesta was completed is assumed to be pre-Cyrian. It was at the junction of the two epochs that Iran and Israel met.
The internal evidence all points to the middle of the third century before Christ as the date of their composition. From the author's evident interest in the ritual of the temple, and especially its song service, it would appear that he belonged to one of the guilds of temple singers that became prominent in the post-exilic period. His history centres about the sanctuary and its services.
If we may follow the indications of their superscriptions, they consist of two originally distinct groups, the one, xlii.-xlix., associated with and possibly at first collected and preserved by the post-exilic guild of temple singers, known as the sons of Korah, and the other, l., lxxiii.-lxxxiii., similarly attributed to Asaph, the guild of temple singers, mentioned first in the writings of the Greek period.
Are they really exceptions, using that term in its current sense to denote something arbitrary, and therefore unaccountable? Surely these so-called exceptions are but examples of rules of rarer application. The classic instance of the invention of a new national religion is furnished by the Jews of the post-exilic period.
It is post-exilic and, so, relatively late. The foundation consists of mythical ideas which go back to the mists of antiquity. From these were derived certain terms which are scarcely translatable into English. The reader has been further confused by a poetic and inexact rendering of many Hebrew phrases.
The peculiar vocabulary, language, and theological conceptions are those which distinguish the post-exilic priestly editors of the latest Old Testament laws. Their history begins with the majestic account of creation in Genesis i. 1 to ii. 4a.
The apocalyptic prophecies of post-exilic Judaism, which were not based, like some political predictions of the earlier prophets, on a statesmanlike view of the international situation, but on hopes of supernatural intervention, had their roots in visions of a new and better world-order.
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