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Updated: June 17, 2025
The reference to the prediction of Jeremiah, in the opening verse of Ezra, suggests the reverence with which the author of Chronicles regarded the words of this prophet. The post-exilic Jews never ceased to revere the prophetic word. The devotion of the later scribes is evinced by the scores of glosses which they have added to the older prophecies.
It is evidently based upon the toroth, or decisions, rendered by the priests concerning the various ceremonial questions thus treated. The recurring phrase, according to the ordinance, probably refers to the fixed usage observed in connection with the first temple. The atmosphere and point of view of these priestly laws as a whole are the exilic and post-exilic periods.
Its ruins measured only about two hundred feet each way, while the enclosure within which it stands is a quarter of a mile in diameter. Here a regular series of pottery has been found, dating from the post-exilic age through successive strata back to the primitive Amoritish fortress. To Prof.
Shepherds, too, were esteemed robbers, in that they allowed their cattle to graze on the lands of others. In Judea itself, in the post-Exilic period, there were few pasture-grounds for such nomads. Hence the song transfers the goats to Gilead, where there still existed grazing-places. In the Judean world the poet could find nothing to suggest the idealization of the shepherd.
From the time of the post-exilic prophets Judaism developed in three main streams, one flowing from Jerusalem, another from Babylon, the third from Egypt. Alexandria soon took precedence of existing settlements of Jews, and became a great centre of Jewish life.
In Southern Palestine the well-made tomb-chambers, such as are to be seen in great numbers around Jerusalem, are all post-exilic. There is an immense variety in plan, some tombs being single chambers, others complications of several chambers. The late excavation absurdly called the 'Tombs of the Kings' at Jerusalem is quite a labyrinth of rockcut chambers.
Undoubtedly many prophecies were never delivered orally, but were originally written like Paul's Epistle to the Ephesians, and sent out as circular letters. The Babylonian exile scattered the Jews so widely that the exilic and post-exilic prophets depended almost entirely upon this method of reaching their countrymen and thus became writers of epistles.
It would be a mistake, however, to suppose that what Babylonia gave to others was always the best she had to offer. Degrading tendencies, too, found an entrance into post-exilic Judaism through Babylonian influence. Close contact of Jews with Babylonians served to make the former more accessible to the popular beliefs in incantations and in the power of demons than they would otherwise have been.
Thus we find here something not all unlike, but mostly still more rigid than, the post-Exilic Jewish religion something doubtless useful for certain times and races, but which could not expand and adapt itself to indefinite varieties of growths and peoples without losing that interior unity and self-identity so essential to all living and powerful religion.
Even then, the compositions must have been crude, and such rolls as existed may have been lost when Nebuchadnezzar overturned Jerusalem. Presumably, it was not until the post-exilic period that, under the editorship perhaps of Ezra, the definitive edition of the Torah was produced. This supposition existing texts support.
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