These questions about Ezra have little bearing on our present study of the prophets, and it is not our duty to discuss them. But Kuenen, in answer to Van Hoonacker, has shown very strong reasons[544] for holding in the main to the generally accepted theory of Ezra’s arrival in Jerusalem in 458, the seventh year of Artaxerxes I.; and though there are great difficulties about the narrative which follows, and especially about Ezra’s sudden disappearance from the scene till after Nehemiah’s arrival, reasons may be found for this.[545] We are therefore justified in holding, in the meantime, to the traditional arrangement of the great events in Israel in the fifth century before Christ. We may divide the whole Persian period by the two points we have found to be certain, the beginning of the Temple under Darius I. in 520 and the mission of Nehemiah to Jerusalem in 445, and by the other that we have found to be probable, Ezra’s arrival in 458. On these data the Persian period may be arranged under the following four sections, among which we place those prophets who respectively belong to them:— 1. From the Taking of Babylon by Cyrus to the Completion of the Temple in the sixth year of Darius I., 538—516: Haggai and Zechariah in 520 ff. 2. From the Completion of the Temple under Darius I. to the arrival of Ezra in the seventh year of Artaxerxes I., 516—458: sometimes called the period of silence, but probably yielding the Book of “Malachi.” 3. The Work of Ezra and Nehemiah under Artaxerxes I., Longimanus, 458—425. 4. The Rest of the Period, Xerxes II. to Darius III., 425—331: the prophet Joel and perhaps several other anonymous fragments of prophecy. * * * * * Of these four sections we must now examine the first, for it forms the necessary introduction to our study of Haggai and Zechariah, and above all it raises a question almost greater than any of those we have just been discussing. The fact recorded by the Book of Ezra, and till a few years ago accepted without doubt by tradition and modern criticism, the first Return of Exiles from Babylon under Cyrus, has lately been altogether denied; and the builders of the Temple in 520 have been asserted to be, not returned exiles, but the remnant of Jews left in Judah by Nebuchadrezzar in 586. The importance of this for our interpretation of Haggai and Zechariah, who instigated the building of the Temple, is obvious: we must discuss the question in detail. FOOTNOTES: