A paper on Jewish religion: Exilic and Post Exilic contexts
Submitted to: Dr. Susan Mathew
Subject: Methodological Issues in NT
Submitted by: Bobin Thomas
Class: MTh I (NT)
Introduction
Interpreting New Testament is really the task of vital analysis. As the text is written in the context
of Palestinian land and people whose origin was Judaism, it becomes crucial to study the progression of
events that took place, and which led to the New Testament story. Judaism as the origin has to be
considered as it is the religion, life, and lifestyle of the people of Israel. Judaism is considered to be the
Exilic and Postexilic religious formation of the Jewish people. This paper deals with the Judaism during
Assyrian Exile, Babylonian Exile, and Post Exilic period (Graeco-Roman).
Judaism
Judaism can be then defined as the belief that God is one, unique, and concerned for us and our
actions, thus, “ethical monotheism”. Philosophically it is accompanied by behavior. Religion encompasses
not only the matter of belief and mind intellect but is a concern about actions and conduct in life. Religion
is a matter of obedience, and obedience is the outward conformity to rule. When it comes to Judaism it
frames the entire life of the people that calls itself ‘Israel’. Judaism is the religion of Jews. Israel in the
Scripture and Judaism speaks of the holy people whom God choose and called through Abraham, to whom
He gave Torah at the Sinai.
A significant factor in understanding Judaism is that it centers around a people, rather than an
individual. Jewish beliefs sprang from the acts of God in history as recorded in a collection of sacred books
(the Old Testament) and not, as in pagan religions, from mythology, mysticism, or philosophic
speculation.1 Judaism built on the Law was fully recognized by them, as the law was the embodiment of
Divine wisdom. Law was an inalienable possession for them. The Jewish idea of religion is reached with
the conception of the covenant relationship between Yahweh and His people as formulated in the
prophetic period, particularly by the Deuteronomist and Jeremiah.2
The history of Judaism begins with the time of the Babylonian exile, after the destruction of
Samaria by the Assyrians in 722 B.C. Judea was finally conquered by Babylon, Jerusalem was destroyed,
and the upper stratum of the population was deported to Babylon, who were able to preserve their unity
as a people and their belief in the God of Israel. Though the Temple no longer exists, they continue to
obey the law of their God in following the Sabbath, circumcision, etc. As the king of Persia, Cyrus, was
raised to power, there were changes in the lifestyle of the people. They were shown favor and supported,
and religious tolerance was maintained, by which every religious sect could practice their own way of life.
During this time Judaism had an opportunity to develop its own life with the express support of the
government.3 King Cyrus issued a decree ordering them to build the house of God in Jerusalem and rebuild
the furnishings during which the people of Judea began to return the Promised Land.
1
Robert H. Gundry, A Survey of the New Testament (Michigan: Zondervan Publishing house, 1970), 47.
William Fairweather, The Background of the Gospel (Minnesota: T & T Clark, 1920), 13.
3
Eduard Lohse, trans. The New Testament Environment (Nashville: Abingdon Press, 1976), 16.
2
1
The Temple of Jerusalem
It is the heart of the Jewish nation and their life, which King Solomon had built, which was burnt
down by the Chaldean armies, had been replaced some seventy years later by the more modest sanctuary
of Zerubbabel. It was profaned by Antiochus Epiphanes and embellished from time to time by
benefactors-preeminently by Herod who rebuilt and greatly extended the sacred precincts-until its
destruction by Roman soldiers in A. D. 70.4 The Mosaic law of offerings and rituals, Jewish festivals, and
holy days were re-established and continued during the second temple period and came to an end by the
destruction of the Jerusalem temple in 70 A.D. Jews from different parts of Palestine and abroad used to
travel to the city of Jerusalem on special occasions of feasts. The Temple, though destroyed, continued as
an essential, symbolic institution and structure for Judaism. It is the center of the cult of Yahweh, which
represents the forgiveness of sins and the hope for national sovereignty.
The destruction of Jerusalem and subsequent exile mark the great watershed of Israel’s history.5
Whether the Jews were within Palestine or in Diaspora, their religion, theology, and traditions bound
them up to Jerusalem.6
Jewish History at a glams
The history of Israel begins with the departure of Abraham, son of Terah, from Ur. God first
revealed himself to Abraham, who is known as the founder of Judaism. Jews believed that God made a
special covenant with Abraham, that he and his descendants will be the chosen people who would create
a great nation. As his descendants multiplied in the third generation, they went to Egypt, where they were
made slaves. Under the leadership of Moses, the people of Israel came out of captivity in Egypt. The story
continues with four decades of wandering through the wilderness, and Joshua then leads the tribes into
the fertile promised land of the covenant, where the Hebrews were to become a populous nation.
Monarchy begins with King Saul appointed by prophet Samuel, then comes the Golden era of Davidic
reign. But the kingdom is divided due to the sins of his son Solomon. The divided kingdom is The northern
kingdom of Israel with 10 tribes and the Southern kingdom of Judea with 2 tribes. In the course of time,
the kings of the people sinned against God and made people commit sins which led to the punishment:
Exile.
Assyrian Exile: Deportation of the Northern Kingdom-Israel
According to Martin Noth, the Assyrian deportation took place in two stages7


During the reign of Tiglath-pileser III, from 745-727 BCE they invaded the whole Syria-Palestine
and made the kings pay tribute, while he deported the upper class of Samaria in some provinces.
In exchange for them, the Assyrian governors and officials and new upper-class people from other
parts of the empire were sent.
Shalmaneser his son destroyed Samaria in 722-721 BCE and so the kingdom was abolished
entirely. He again deported people and introduced a foreign upper class to Samaria from Babylon.
4
F. F. Bruce, New Testament History (New York: Doubleday & Company, Inc, 1972), 138.
John Bright, A History of Israel (London: SCM Press, 1956), 343.
6
Joseph H. Lalfakmawia, General Introduction to the Post Biblical Judaism (Kolkata: SCEPTRE, 2013), 1.
7
Joseph H. Lalfakmawia, General Introduction to the Post Biblical Judaism … 1-2.
5
2
The Samaritans were descendants of the people who lived in the later Samaria. They have their
own religion and cults, on the other-hand Jews might have remained there, who either remained Jews or
mixed with the replaced people. The natives in the later period claim that they were Jewish inherent,
while the people of Judea do not accept them as Jews and so alienated them, as gentiles, which we see
throughout the gospel traditions.
According to the Samaritan tradition, their origin is traced back to the pre-exilic, that is to the
beginning of the history of Israel. Sanballat who opposed Nehemiah during the rebuilding of Jerusalem
was a Samaritan governor. Samaritans built their own temple on Mt. Gerizim, which was later destroyed
in around 128 BCE8. The Samaritans claim the same Torah which was given to Moses was copied by Abisha
ben Phineas shortly after they entered the land of Canaan.9 The follow circumcision is the same as the
Judea.
Babylonian Exile: Deportation of the Southern Kingdom-Judea
The Babylonian exile is said to have taken place in three stages.




In 597 BCE Jerusalem surrounded and for three months defeated the king of Judah taking the king,
the queen-mother, the high officials, and leading citizens, together with an enormous booty taken
to Babylon.
In 587 BCE after another revolt, the Babylonian army put Jerusalem to the torch and leveled its
walls, destroyed and captured it. Certain ecclesiastical, military, and civil officers, and leading
citizens were brought before Nebuchadnezzar at Riblah and executed (II Kings 25:18-21; Jer.
52:24-27), while another group of the people was deported to Babylon. In the second deportation
832 persons (Jer. 52:29), probably counts only adult males, and, according to John Bright, these
might only be the people taken from the city of Jerusalem.
The third deportation took place in 582 BCE when the people of Judah were under the
governorship of Gedaliah.
There are some scholars who propose four exiles: According to D. J. Wiseman, the Babylonians
marched to Palestine in the year 604-603 BCE and captured many prisoners including Daniel, and
were sent to Babylon.10
It may have begun in the early days of King Jehoiakim (609–598 B.C.E.) as implied in Dan. 1:1; 2
Chr 36:6–7 and by Josephus (AgAp 1:19). In 598 B.C.E., Nebuchadnezzar exiled Jehoiachin the king of Judah
to Babylon, together with a considerable segment of the upper class of Judean society. Among the exiles
were government authorities (2 Kin. 24:14–15; Jer. 24:1; 29:2), the nobility of Judah and Jerusalem (Jer.
27:2), lords of estates, and the ―men of might who were subject to military conscription (2 Kin. 24:15–
16), the priests and prophets (Jer. 29:1), the craftsmen and smiths (Jer. 29:1–2), and many residents of
the coastal plain and of Palestine (Jer. 13:18–19). The government and religious groups together helped
to maintain their religious distinction among the gentile population.
From the books of Ezra and Nehemiah, we learn that some of the exiles became wealthy, so they
assisted their fellow Jews who went on pilgrimages to Jerusalem and sent with them expensive gifts for
8
Joseph H. Lalfakmawia, General Introduction to the Post Biblical Judaism … 6.
Joseph H. Lalfakmawia, General Introduction to the Post Biblical Judaism … 6.
10
Joseph H. Lalfakmawia, General Introduction to the Post Biblical Judaism … 11.
9
3
the building of the Temple (Ezra 1:4–6; 8:25–32). We also learn that Judean exiles of good family, headed
by King Jehoiachin, his family, and his nobles, were maintained by special allocations from the royal
treasury, which substantiates the biblical account of the release and the provisions for King Jehoiachin (2
Kgs 25:27–30).
Judaism under Babylonian Rule
Bible provides little information about the religious life in Babylon. The book of Daniel and Esther
mentions the ritual purity maintained by certain Jews with respect to food and drinks; following the prayer
formats, Jewish feasts, customs related to fasting and mourning, etc. However, after the return to Promise
Land, the rebuilding of the temple, and the renewal of the divine service and rituals, the religious faith in
God became stronger, and children were again given names having the divine name as components.
A very important influence of the environment on the Jews is the acceptance of the Aramaic
language, while it replaced the Hebrew script, changes in the Hebrew calendar where the names were
referred to by their Babylonian names, and some were named after pagan gods.11 It is possible that the
names of functionaries or officials were changed by their superiors into names common in the general
society. The most well-known case of this type is the one involving Daniel, Hananiah, Mishael, and Azariah,
whose names were changed by official decree to Belteshazzar, Shadrach, Meshach, and Abed-nego (Dan
1:6–7).
Their historical consciousness made their lifestyle manifest differently among the Babylonians in
many ways. Observance of Sabbath, prayer directed towards Jerusalem (Dan. 6:11), fasts accompanied by
mourning and weeping with regard to the destruction of the temple of Jerusalem (Zech. 7:3,5; 8:19)
spreading of sackcloth and ashes (Esth. 4:13), etc. To keep the festivals common fixed time, messengers
went from Palestine to Babylon, or bonfires were lit on mountaintops so that they could be seen in
Babylon, thus informing the Jews of Babylon when the new moon appeared and enabling them to
calculate the dates of the festivals.12
Development of Synagogue Culture
The predicted exile happened as a punishment for the idolatry of Israel. The loss of the temple
brought into the picture the prominence and institutionalization of synagogues13. The envisioned need
for worship was realized during this time which is the beginning of the synagogues. A synagogue ruler was
in-charge of the materials14 of the synagogue and the religious/spiritual15 matters of the congregation.
During the week it became a center for administration of justice, political meetings, funeral services,
education of lads, and the study of the OT16. Thus, the synagogue played a vital role in the social and
religious life of Jews. Since the study of the scripture is an important aspect in the absence of temple
11
Moshe Beer, “Babylonian Judaism,” Anchor Bible Dictionary Vol-3 (New York: Doubleday, 1920), 463.
Moshe Beer, “Babylonian Judaism,” Anchor Bible Dictionary Vol-3 … 473..
13
These were the local assemblies of their worship, where, recitations of Shema (Deut.6:4ff), singing of praises,
reading from Tanak and exhortation/sermon, and blessing or benediction were the pattern. These were formed
when ten or more Jewish adults accompanied together.
14
Scrolls (Hebrew Tanak and / or its Greek version called Septuagint), furniture, lighting of the lamp, blew the
trumpet for announcing the sabbath day, etc.
15
Punishments including excommunication of members who were not upto the mark.
16
Robert H. Gundry, A Survey of the New Testament … 41.
12
4
sacrifices, Rabbis became prominent and overtook the priests. This synagogue system continued even
after the rebuilding of the Jerusalem Temple under the leadership of Zerubbabel. The synagogues brought
the knowledge of Israel’s God and Israel’s religion to all the Gentile cities in which there were Jewish
communities. It brought a greater number of people to worship as it is available more in number,
compared to the temple worship in Jerusalem.
Jewish Literature during these Period
Many Jewish documents were developed during this time period, which was rejected of their
authenticity and so considered Apocrypha, which meant hidden, secret and profound. So these were
considered noncanonical literature. Also, there was pseudepigraphal literature containing books in
anonymous names. Some of the rabbinic methods of interpretation of the Old Testament have formed as
the oral tradition during this period, which was later developed as Talmud.
Gentiles found Jewish theology superior to pagan polytheism and superstition, for the Jews
emphasized their monotheistic belief in one God and opposed idolatry even in their own temple.17 Though
there was a nationalistic spirit in the practice and lifestyle of Jews many Gentiles were attracted and large
numbers of proselytes converted to Judaism.
Though there was no emphasis on the individual resurrection in the OT, during the
intertestamental period there developed an increased emphasis on the doctrine of the individual
resurrection.
Greeks empire
Alexander the Great, son of Philip of Macedon, who laid the foundation for the Greek empire led
his army throughout the region, and defeated the Persian armies. Tradition states he spared the city of
Jerusalem because of Jaddua, the high priest, showed him out of the prophecy of Daniel Ch. 8, that he
would conquer Persia.18 He played a vital role in the spread of the Greek language, culture, and civilization
throughout his empire, which continued even after his period, to the Roman period.
Religious beliefs in the Graeco-Roman period
The Greek religions were formed out of myths, in which there are gods for different realms. Zeus
was the chief god who ruled heaven, Poseidon ruled sea, Hades ruled the underworld, Apollo another
popular god, etc. who had access to earth from their capital, Mount Olympus in
Greece.19 These gods exhibit human behaviors of passion and lust, love and jealousy, anger and hate20 for
which they rebel and quarrel among themselves and influence humans to win over those clashes21. The
social contacts in these mysteries made all attractive in society. The deaths of these gods were not
17
Robert H. Gundry, A Survey of the New Testament … 47.
Rober G. Gromacki, New Testament Survey (Michigan: Baker Book House,1974), 7.
19
Robert H. Gundry, A Survey of the New Testament … 33.
20
Robert H. Gundry, A Survey of the New Testament … 33.
21
The stories of Troy/Trojan war,… all depict this philosophy
18
5
redemptive nor did they raise from death, which makes the redemptive death and resurrection of Jesus
unique. Plato’s dualistic contrast22 between the invisible and visible worlds seems to be too abstract.
Magical and exorcism were also common in these times like consultation of horoscopes, oracles,
and predictions of the future by observing certain signs in and around them. Jews were among the most
sought-after exorcists, largely because it was thought they alone could correctly pronounce the magically
potent name Yahweh.23
The Hellenistic kingdoms24 exalted their kings as diety and applied to them titles25 such as Lord,
Saviour or Manifest Deity.26 Ascribing divinity to the rulers is also seen during the period, where-in certain
Roman emperors claimed to be deities and erected their statues for public worship. Emperors like
Caligula, Nero, and Domitian27 made these attempts, where some failed and some succeeded.
Some mystic religions which emerged during these times fulfilled the desire of people to have
personal and experiential contact with deities. This might be what Paul referred in Colossians 2:18, 19
about the “worship of angels”.
Influence of Babylonian, Persian, and Greek on Judaism
The development of Post-exilic Judaism might have been influenced by the Babylonian religion
with regard to traces of Babylonian legends, and the Temple worship was in some respects indebted to
Babylonian practice28. Though the polytheistic Babylonian religion could not affect the fundamentalistic
monotheistic religion of Judaism, it had a secondary kind of influence on the matters like ceremonialism,
visionary methods, and the popular beliefs existing during this time with regard to spirits, demons, etc.29
Jews’ first relation with Persian supremacy was friendly in nature, as part of its restoration. The
similarities within them as they were both monotheistic, abhorred idolatry and valued morality, etc. In
such conditions, it is inevitable that the two religions should act and react to each other. Bousset is
probably right in thinking that it was “perhaps an Iranian religion mixed with Babylonian elements that
eventually influenced Judaism.30”
Hellenism exerted a powerful influence in Judaea. It is exhibited in the commercial, social, and
political life of the Jewish people, as well as in their language and literature.31 Hellenistic Greek became a
language of trade and fashion many non-Jewish nations were fast in adopting the Greek culture, manners,
and customs. Many of the Jews were attracted by the new ideas, attractive habits, and freer morals,
22
For Plato, there are two worlds: one a real and ideal world which is perfect and unseen, and the material world
which is imperfect and a copy of the real world which we see.
23
Robert H. Gundry, A Survey of the New Testament … 36.
24
the Seleucidae and the Ptolemies
25
In the midst of this emperor worship, Christians worshiped Christ and ascribed those titles to Jesus.
26
Merrill C. Tenney, New Testament Survey (Michigan: Wm. B. Eerdmans Publishing Co., 1953), 67.
27
Robert H. Gundry, A Survey of the New Testament … 35.
28
William Fairweather, The Background of the Gospel … 44.
29
William Fairweather, The Background of the Gospel … 45.
30
William Fairweather, The Background of the Gospel … 47.
31
William Fairweather, The Background of the Gospel … 50.
6
alongside their own traditional ways of thinking, modes of life, and standards of conduct appeared
uncouth, old-fashioned, and provincial.32
In the post-exilic age, the Jews began to involve more in the trade and banking sectors, where
happens not only the exchange of money and goods, but also ideas, opinions, and habits. There is a sense
of intellectual innovation towards want of creative originality which develops by putting on new cloth
upon old garments.
Second Temple Judaism
This includes certain beliefs practices and institutions which all Jews shared.
The central to the Jewish faith is the confession of one God expression in (Deut. 6:4), which is known as
the Shema. The name proclaimed to Moses was used without any vowels YHWH, which most scholars
vocalize as “Yahweh” is the name of God.
The Jewish scripture consists of Torah33, Neviim34, Khetuvim35. This is later in this period translated
to Greek, known as Septuagint. For the Jews, to keep the covenant of God and serve Yahweh is to obey
Torah. It includes following Sabbath, circumcision, and other religious activities.
Jewish authors and prophets of the second temple period expressed the hope and idea of
eschatology, an ideal future that is far superior to the present.36 The new age where Messiah would defeat
their enemies and bring a peaceful and prosperous Davidic rule.
Messianic Hope in the Judaism
The Jews were looking for the Messiah to come for their deliverance from the gentile rule and
establish a Jewish rule over them as their ancestor King David. For which they expected a political and
royal messiah, and failed to accept the suffering Messiah Jesus, when he was with them.
Certain prophets came up with the message that the time is at hand, for the promise made to
David affirming an imminent fulfillment. These were words to impel the community for rebuilding the
Temple of Jerusalem. Haggai explained the hardship and times of trouble as the divine punishment for
the sins of the people of Israel whereas it is now high time to return and build the temple with utmost
urgency, for it is time, for Yahweh is coming to dwell among his people and to bless them.37 Haggai and
Zechariah proclaimed by seeing the current upheaval as signs of Yahweh’s imminent intervention. Since
the Temple of Jerusalem is the seat of Yahweh’s rule, they are spurring the people to have the zeal of
God’s spirit to finish the work. The prophets affirmed the fulfillment of hopes of Yahweh’s rule through
the Davidic dynasty, this awaited hope is visible through the NT times.
32
William Fairweather, The Background of the Gospel … 50.
The first five books ascribed to Moses, also known as Pentateuch.
34
The prophetical books, which include former prophets (the historical division of the English bible) and the later
prophets (the major and minor prophets mentioned in the English bible)
35
The other writings which includes poetry and the book of Daniel .
36
Delbert Burkett, An Introduction to the New Testament and the Origins of Christianity (Cambridge: Cambridge
University Press, 2002), 41.
37
John Bright, A History of Israel … 371.
33
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Sects in the Judaism

Hasidism
They were the godly people who play an important part in the religious crisis in Israel in the second
century B. C. They sook for as mighty warriors of Israel, for years of guerrilla warfare until religious
freedom was regained and the Temple restored to pure worship of Israel’s God.38

Pharisees
The name Pharisee is derived from separation or withdrawal from the Hasmonaean alliance.39 The
Pharisees originated shortly after the Maccabean revolt, those who opposed the Hellenization of
Jewish culture, were a largely religious sect. They strictly observed the rabbinic as well as the
Mosaic laws. They were strict in observing the Sabbath, not eating in the house of a sinner,
ceremonial cleaning etc. They often device legal loopholes for their convenience.40 Though strict,
they tried to apply the OT law to the new contexts and changing situations of daily life. They hold
to the doctrines as the resurrection of the body and judgment to come, and believed in hierarchies
of good and evil spirits, angels and demons, organized in two opposing kingdoms.41 In the course
of time, they developed a body of traditional interpretation and application of the law, which they
validated as to the written law. They always maintained a specific distinction from their
opponents, the Sadducees. Since they have no political power, they depend on good relations
with the ruling class to achieve their goals for the Jewish society.42

Sadducees
The aristocratic Sadducees were the heirs of the intertestamental Hasmoneans.43 Though they
were few in number, were politically influential and could control the priesthood, since they were
from wealthy families especially leading priestly families. They gave emphasis to the Pentateuch44
and rejected the oral traditions of the non-priestly rabbis. They did not believe in divine
foreordination, angels, spirits, or the immortality of the soul and resurrection of the body, as did
the Pharisees.45 They maintained the status quo and resisted contemporizing the law lest they
lose their positions of affluence and wealth.

Essenes
They were a smaller sect that evolved from the Hasidim disgruntled with then political aspirations.
They separated themselves as monastic communities, like Qumran. The entry for a member is
based on the probation and renunciation of private properties and wealth to a common treasury.
Since they regarded the priesthood as polluted, did not opt to offer sacrifices in the temple. They
38
F. F. Bruce, New Testament History … 70.
F. F. Bruce, New Testament History … 71.
40
Robert H. Gundry, A Survey of the New Testament … 48.
41
F. F. Bruce, New Testament History … 72.
42
J. Andrew Overman, and William Scott Green, “Judaism in the Greco-Roman Period,” Anchor Bible Dictionary
Vol-3, (New York: Doubleday, 1992) 533.
43
Robert H. Gundry, A Survey of the New Testament … 48.
44
The first five books of the OT, also called Torah/Mosaic law.
45
Robert H. Gundry, A Survey of the New Testament … 48.
39
8
wore white robes to symbolize their purity. They devoted their time to the communal study of
moral and religious questions, including interpretation of the sacred scriptures.46 They practice
celibacy.

Herodians & Zealots
Herodians were a small minority of influential Jews, who supported the Herodian dynasty during
the rule of Herod Antipas. They were against the tax system of Romans and regarded rendering
loyalty to Caesar as a sin.
During the Jewish revolt, there came a group called “Zealots”. Their first reference is related to
the followers of Menahem who tried to take command of the revolt against Rome in 66 A.D. to
the extremists among the insurgents at Jerusalem of 66-97 A. D and to those bandits as Josephus
calls them who gained control of the Temple towards the end of A. D. 67.47 The name Zealots is
primarily a honorable one, since it is professed to be zealous for virtue. Josephus accounts the
blame for the havoc on the Zealots, who persisted to the bitter end and endured the worst
punishment to be held responsible for the sufferings that befell the Jewish nation.

Scribes
Scribes are neither religious nor political but are a professional group of Lawyers or scribes, or
teachers of the law. Traditions mention their origination during Ezra, who used to interpret and
taught the OT law. An interpretation was needed when daily life applications need a raise. They
taught at the temple areas and synagogues and occasionally debated in the presence of their
disciples.48

Sanhedrin
This is a mixed group of Pharisees and Sadducees, who acted as advisors to the ruler. The Jewish
supreme court was the great Sanhedrin which met daily, in the temple area. The high priest
presided over the seventy other members of the court, who came from both Pharisaical and the
Sadducean sects.49 In the NT Sanhedrin is referred to as council, body of elders, the chief priests
and Pharisees, the chief priests and scribes, etc.

Qumran Community
A community of Pious Jews of whose existence the world became suddenly aware in 1947 and
the following years, as a result of manuscript discoveries and archaeological excavations in the
Wadi Qumran and its vicinity, north-west of the Dead Sea.50 It is probably this community that is
referred to in the book of Daniel as Maskilim, who impart wisdom.
The community consists of a group of fifteen men for which there will be a Teacher of
Righteousness, who sets and organizes the community. The chief inspector was to examine
46
F. F. Bruce, New Testament History … 84.
F. F. Bruce, New Testament History … 95.
48
Robert H. Gundry, A Survey of the New Testament … 51.
49
Robert H. Gundry, A Survey of the New Testament … 51.
50
F. F. Bruce, New Testament History … 101.
47
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candidates for admission to the community, to see if their motives and their lives were pure and
if they understood what they were doing.51
Evaluation
The events recorded in the bible proved to be true with various scholars’ accounts of the history
of the people of Israel. The accounts of Exile and post-exilic events match with the historian’s
explanations. Jews though maintained their individuality in identity as a nation, their religion and culture,
yet there seem several influences from the religion and philosophies of the nations who ruled them. With
regard to religious developments, these influences are seen in certain ideas characterized through the
ages. Later the self-grown religious leaders who were proud about their position and power degenerated
the religious values to mere rituals.
Conclusion
Several aspects of Jewish history gave us the picture of how people would be influenced by others,
i.e., the culture, authority, etc which they live in, was used to develop their religion. But on the other hand,
their proud religious hegemony was imposed upon their brotherhood. We find several rebels who tried
to stop the Hellenistic and other influential powers on their identity and their religion, yet their efforts did
not show as it was supposed to. The study of Judaism in the Exilic and Post-exilic periods gives a clear
picture of the background in which the story of Jesus is portrayed in the New Testament.
Bibliography
Beer, Moshe “Babylonian Judaism”. Anchor Bible Dictionary Vol-3. New York: Doubleday, 1992, 483-563.
Bright, John. A History of Israel. London: SCM Press, 1956.
Bruce, F. F. New Testament History. New York: Doubleday & Company, Inc, 1972.
Burkett, Delbert. An Introduction to the New Testament and the Origins of Christianity. Cambridge:
Cambridge University Press, 2002.
Fairweather, William. The Background of the Gospel. Minnesota: T & T Clark, 1920.
Gromacki, Rober G. New Testament Survey. Michigan: Baker Book House,1974.
Gundry, Robert H. A Survey of the New Testament. Michigan: Zondervan Publishing house, 1970.
Lalfakmawia, H. Joseph. General Introduction to the Post Biblical Judaism. Kolkata: SCEPTRE, 2013.
Lohse, Eduard trans. The New Testament Environment. Nashville: Abingdon Press, 1976.
Overman, J. Andrew and Green, William Scott “Judaism in the Greco-Roman Period”. Anchor Bible
Dictionary Vol-3. New York: Doubleday, 1992, 483-563.
Tenney, Merrill C. New Testament Survey. Michigan: Wm. B. Eerdmans Publishing Co., 1953.
51
F. F. Bruce, New Testament History … 106.
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