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The successor to Daniel in the service of the king, Zerubbabel, enjoyed equally as much royal consideration and affection. He occupied a higher position than all the other servants and officials, and he and two others constituted the body-guard of the king. (23) Once when the king lay wrapped in deep slumber, his guards resolved to write down what each of them considered the mightiest thing in the world, and he who wrote the sagest saying should be given rich presents and rewards by the king. What they wrote they laid under the pillow on which the head of the king rested, that he might not delay to make a decision after he awoke. The first one wrote: "Wine is the mightiest thing there is"; the second wrote: "The king is the mightiest on earth," and the third, Zerubbabel, wrote: "Women are the mightiest in the world, but truth prevails over all else." When the king awoke, and he perused the document, he summoned the grandees of his realm and the three youths as well. Each of the three was called upon to justify his saying. In eloquent words the first described the potency of wine. When it takes possession of the senses of a man, he forgets grief and sorrow. Still more beautiful and convincing were the words of the second speaker, when his turn came to establish the truth of his saying, that the king was the mightiest on earth. Finally Zerubbabel depicted in glowing words the power of woman, who rules even over kings. "But," he continued, "truth is supreme over all; the whole earth asks for truth, the heavens sing the praises of truth, all creation quakes and trembles before truth, naught of wrong can be found in truth. Unto truth belongeth the might, the dominion, the power, and the glory of all times. Blessed be the God of truth." When Zerubbabel ceased from speaking, the assembly broke out into the words: "Great is truth, it is mightier than all else!" The king was so charmed with the wisdom of Zerubbabel that he said to him: "Ask for aught thou wishest, it shall be granted thee." Zerubbabel required nothing for himself, he only sought permission of the king to restore Jerusalem, rebuild the sanctuary, and return the holy Temple vessels to the place whence they had been carried off. Not only did Darius grant what Zerubbabel wished for, not only did he give him letters of safe-conduct, but he also conferred numerous privileges upon the Jews who accompanied Zerubbabel to Palestine, and he sent abundant presents to the Temple and its officers. (24)

As unto his predecessor Daniel, so unto Zerubbabel, God vouchsafed a knowledge of the secrets of the future. Especially the archangel Metatron dealt kindly with him. Besides revealing to him the time at which the Messiah would appear, he brought about an interview between the Messiah and Zerubbabel. (25)

In reality, Zerubbabel was none other than Nehemiah, who was given this second name because he was born in Babylon. (26) Richly endowed as Zerubbabel-Nehemiah was with admirable qualities, he yet did not lack faults. He was excessively self-complacent, and he did not hesitate to fasten a stigma publicly upon his predecessors in the office of governor in the land of Judah, among whom was so excellent a man as Daniel. To punish him for these transgressions, the Book of Ezra does not bear the name of its real author Nehemiah. (27)

When Darius felt his end approach, (28) he appointed his son-in-law Cyrus, (29) who had hitherto reigned only over Persia, to be the ruler over his kingdom as well. His wish was honored by the princes of Media and Persia. After Darius had departed this life, Cyrus was proclaimed king.

In the very first year of his reign, Cyrus summoned the most distinguished of the Jews to appear before him, and he gave them permission to return to Palestine and rebuild the Temple at Jerusalem. More than this, he pledged himself to contribute to the Temple service in proportion to his means, and pay honor to the God who had invested him with strength to subdue the Chaldeans. These actions of Cyrus partly flowed from his own pious inclinations, and partly were due to his desire to accomplish the dying behests of Darius, who had admonished him to give the Jews the opportunity of rebuilding the Temple.

When the first sacrifice was to be brought by the company of Jews who returned to Jerusalem under the leadership of Ezra, and set about restoring the Temple, they missed the celestial fire which had dropped from heaven on the altar in the time of Moses, and had not been extinguished so long as the Temple stood. They turned in supplication to God to be instructed by Him. The celestial fire had been hidden by Jeremiah at the time of the destruction of the Holy City, and the law did not permit them to bring "strange fire" upon the altar of God. An old man suddenly remembered the spot in which Jeremiah had buried the holy fire, and he led the elders thither. They rolled away the stone covering the spot, and from under it appeared a spring flowing not with water, but with a sort of oil. Ezra ordered this fluid to be sprinkled upon the altar, and forthwith an all-consuming flame shot up. The priests themselves scattered in fright. But after the Temple and its vessels were purified by the flame, it confined itself to the altar never more to leave it, for the priest guarded it so that it might not be extinguished. (30)

Among the band of returned exiles were the prophets Haggai, Zechariah, and Malachi. Each one of them had a place of the greatest importance to fill in the rebuilding of the Temple. By the first the people were shown the plan of the altar, which was larger than the one that had stood in Solomon's Temple. The second informed them of the exact location of the altar, and the third taught them that the sacrifices might be brought on the holy place even before the completion of the Temple. On the authority of one of the prophets, the Jews, on their return from Babylonia, gave up their original Hebrew characters, and re-wrote the Torah in the "Assyrian" characters still in use at this day. (31)

While the Temple work was in progress, the builders found the skull of Araunah, the owner of the Temple site in the time of David. The priests, unlearned as they were, could not decide to what extent the corpse lying there had defiled the holy place. It was for this that Haggai poured out his reproaches upon them. (32)

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