Second Temple Period in the context of "Fall of Babylon"

Play Trivia Questions online!

or

Skip to study material about Second Temple Period in the context of "Fall of Babylon"

Ad spacer

⭐ Core Definition: Second Temple Period

The Second Temple period or post-exilic period in Jewish history denotes the approximately 600 years (516 BCE – 70 CE) during which the Second Temple stood in the city of Jerusalem. It began with the return to Zion after the Babylonian captivity and the subsequent reconstruction of the Temple in Jerusalem, and ended with the First Jewish–Roman War and the Roman siege of Jerusalem.

In 587/586 BCE, the Neo-Babylonian Empire conquered the Kingdom of Judah; the Judeans lost their independence upon the Babylonian siege of Jerusalem, during which the First Temple was destroyed. After the Babylonians annexed Judah as a province, part of the subjugated populace was exiled to Babylon. This exilic period lasted for nearly five decades, ending after the Neo-Babylonian Empire itself was conquered by the Achaemenid Persian Empire, which annexed Babylonian territorial possessions after the fall of Babylon. Soon after the conquest, Persian king Cyrus the Great issued a proclamation known as the Edict of Cyrus, encouraging the exiles to return to their homeland after the Persians raised it as an autonomous Jewish-governed province. Under the Persians (c. 539–332 BCE), the returned Jewish population restored the city and rebuilt the Temple in Jerusalem. In 332 BCE, the Achaemenid Empire fell to Alexander the Great, and the region was later incorporated into the Ptolemaic Kingdom (c. 301–200 BCE) and the Seleucid Empire (c. 200–167 BCE).

↓ Menu

>>>PUT SHARE BUTTONS HERE<<<
In this Dossier

Second Temple Period in the context of Hebrew Bible

The Hebrew Bible or Tanakh (US: /tɑːˈnɑːx/, UK: /tæˈnæx/ or /təˈnæx/; Hebrew: תַּנַ״ךְ, romanizedtanaḵ; תָּנָ״ךְ, tānāḵ; or תְּנַ״ךְ, tənaḵ), also known in Hebrew as Miqra (/mˈkrɑː/; מִקְרָא, miqrāʾ), is the canonical collection of Hebrew scriptures, comprising the Torah (the five Books of Moses), the Nevi'im (the Books of the Prophets), and the Ketuvim ('Writings', eleven books). Different branches of Judaism and Samaritanism have maintained different versions of the canon, including the 3rd-century BCE Septuagint text used in Second Temple Judaism, the Syriac Peshitta, the Samaritan Pentateuch, the Dead Sea Scrolls, and most recently the 10th-century medieval Masoretic Text compiled by the Masoretes, currently used in Rabbinic Judaism. The terms "Hebrew Bible" or "Hebrew Canon" are frequently confused with the Masoretic Text; however, the Masoretic Text is a medieval version and one of several texts considered authoritative by different types of Judaism throughout history. The current edition of the Masoretic Text is mostly in Biblical Hebrew, with a few passages in Biblical Aramaic (in the books of Daniel and Ezra, and the verse Jeremiah 10:11).

The modern form of the Hebrew Bible that is authoritative in Rabbinic Judaism is the Masoretic Text (7th to 10th centuries CE), which consists of 24 books, divided into chapters and pesuqim (verses). The Hebrew Bible developed during the Second Temple Period, as the Jews decided which religious texts were of divine origin; the Masoretic Text, compiled by the Jewish scribes and scholars of the Early Middle Ages, comprises the 24 Hebrew and Aramaic books that they considered authoritative. The Hellenized Greek-speaking Jews of Alexandria produced a Greek translation of the Hebrew Bible called "the Septuagint", that included books later identified as the Apocrypha, while the Samaritans produced their own edition of the Torah, the Samaritan Pentateuch. Both of these ancient editions of the Hebrew Bible differ significantly from the medieval Masoretic Text.

↑ Return to Menu

Second Temple Period in the context of Mastema

Mastema (Hebrew: מַשְׂטֵמָה Masṭēmā; Ge'ez: መሰቴማ Mesetēma), Mastemat, or Mansemat, is an antagonistic angel in the Book of Jubilees. He first appears in the literature of the Second Temple Period as a personification of the Hebrew word mastemah (מַשְׂטֵמָה), meaning "hatred", "hostility", "enmity", or "persecution".

In the Book of Jubilees, Mastema requests hosts of demons, the spirits of the Nephilim, from God to tempt and corrupt humanity. He appears to various prophets and puts them to the test. Throughout the work, Mastema substitutes evil actions attributed to Yahweh in the Torah and removes malice from the Godhead of the Hebrew tradition. Nevertheless, Mastema remains subordinate to the Godhead.

↑ Return to Menu