1. Is the Book of Ezra, then, right or wrong in asserting that there was a great return of Jews, headed by Zerubbabel and Jeshua, about the year 536, and that it was they who in 520—516 rebuilt the Temple?
The argument that in recounting these events the Book of Ezra is unhistorical has been fully stated by Professor Kosters of Leiden.[570] He reaches his conclusion along three lines of evidence: the Books of Haggai and Zechariah, the sources from which he believes the Aramaic narrative Ezra v. 1—vi. 18 to have been compiled, and the list of names in Ezra ii. In the Books of Haggai and Zechariah, he points out that the inhabitants of Jerusalem whom the prophets summon to build the Temple are not called by any name which implies that they are returned exiles; that nothing in the description of them would lead us to suppose this; that God’s anger against Israel is represented as still unbroken; that neither prophet speaks of a Return as past, but that Zechariah seems to look for it as still to come.[571] The second line of evidence is an analysis of the Aramaic document, Ezra v. 6 ff., into two sources, neither of which implies a Return under Cyrus. But these two lines of proof cannot avail against the List of Returned Exiles offered us in Ezra ii. and Nehemiah vii., if the latter be genuine. On his third line of evidence, Dr. Kosters, therefore, disputes the genuineness of this List, and further denies that it even gives itself out as a List of Exiles returned under Cyrus. So he arrives at the conclusion that there was no Return from Babylon under Cyrus, nor any before the Temple was built in 520 ff., but that the builders were _people of the land_, Jews who had never gone into exile.
The evidence which Dr. Kosters draws from the Book of Ezra least concerns us. Both because of this and because it is the weakest part of his case, we may take it first.
Dr. Kosters analyses the bulk of the Aramaic document, Ezra v.—vi. 18, into two constituents. His arguments for this are very precarious.[572] The first document, which he takes to consist of chap. v. 1-5 and 10, with perhaps vi. 6-15 (except a few phrases), relates that Thathnai, Satrap of the West of the Euphrates, asked Darius whether he might allow the Jews to proceed with the building of the Temple, and received command not only to allow but to help them, on the ground that Cyrus had already given them permission. The second, chap. v. 11-17, vi. 1-3, affirms that the building had actually begun under Cyrus, who had sent Sheshbazzar, the Satrap, to see it carried out. Neither of these documents says a word about any order from Cyrus to the Jews to return; and the implication of the second, that the building had gone on uninterruptedly from the time of Cyrus’ order to the second year of Darius,[573] is not in harmony with the evidence of the Compiler of the Book of Ezra, who, as we have seen,[574] states that Samaritan obstruction stayed the building till the second year of Darius.
But suppose we accept Kosters’ premisses and agree that these two documents really exist within Ezra v.—vi. 18. Their evidence is not irreconcilable. Both imply that Cyrus gave command to rebuild the Temple: if they were originally independent that would but strengthen the tradition of such a command, and render a little weaker Dr. Kosters’ contention that the tradition arose merely from a desire to find a fulfilment of the Second Isaiah’s predictions[575] that Cyrus would be the Temple’s builder. That neither of the supposed documents mentions the Return itself is very natural, because both are concerned with the building of the Temple. For the Compiler of the Book of Ezra, who on Kosters’ argument put them together, the interest of the Return is over; he has already sufficiently dealt with it. But more—Kosters’ second document, which ascribes the building of the Temple to Cyrus, surely by that very statement implies a Return of Exiles during his reign. For is it at all probable that Cyrus would have committed the rebuilding of the Temple to a Persian magnate like Sheshbazzar, without sending with him a large number of those Babylonian Jews who must have instigated the king to give his order for rebuilding? We may conclude then that Ezra v.—vi. 18, whatever be its value and its date, contains no evidence, positive or negative, against a Return of the Jews under Cyrus, but, on the contrary, takes this for granted.