From the return of the exiles, B. C. 536, to the final destruction of the Jewish state by the Romans, A. D. 70, the history of the chosen people is closely interwoven with that of the East in general. During most of this time Judea was a subject province, belonging to the great empires which rose and fell in succession. For a brief but brilliant period it was an independent state, with its own rulers. As most of this period comes between the Old and New Testaments its events are less familiar to Bible readers than the other portions of Israelite history. We therefore give more space than usual to the facts, only selecting the most important, and omitting all that have no direct relation with the development of the divine plan in the Jewish people. I. The history divides itself into =FOUR PERIODS=, as follows: 1. =The Persian period=, B. C. 536 to 330, from Cyrus to Alexander, while the Jewish province was a part of the Persian Empire. Very few events of these two centuries have been recorded, but it appears to have been a period of quiet prosperity and growth. The Jews were governed by their high-priests under the general control of the Persian government. The principal events of this period were: 1.) _The second temple._ (B. C. 535-515.) This was begun soon after the return from exile (Ezra 3. 1, 2, 8), but was not completed until twenty-one years afterward (Ezra 6. 15, 16). It was smaller and less splendid than that of Solomon, but was built upon the same plan. 2.) _Queen Esther's deliverance._ (B. C. 474.) This took place, not in Judea, but in Shushan (Susa), the capital of the Persian Empire. The king referred to as Ahasuerus was probably Xerxes, and the events of Esther's elevation and intercession took place after the defeat of his invasion of Greece. The whole story is in accord with both Persian customs and the character of Xerxes. 3.) _Ezra's reformation._ (B. C. 450.) The coming to Jerusalem of Ezra the scribe was a great event in Israelite history; for, aided by Nehemiah, he led in a great reformation of the people. He found them neglecting their law and following foreign customs. He awakened an enthusiasm for the Mosaic law, aroused the patriotism of the people, and renewed the ancient faith. His work gave him the title of "the second founder of Israel." 4.) _The separation of the Samaritans._ (B. C. 409.) For the origin of the Samaritans, see 2 Kings 17. 22-34. They were a mingled people, both in race and religion; but until the captivity were permitted to worship in the temple at Jerusalem. After the return from Babylon the Samaritans and the Jews grew further and further apart. The Samaritans opposed the rebuilding of the temple (Ezra 4. 9-24), and delayed it for many years; and a century later strove to prevent Nehemiah from building the wall of Jerusalem (Neh. 4. 2). Finally they established a rival temple on Mount Gerizim, and thenceforth the two races were in bitter enmity (John 4. 9).