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saoshyant Bible Influences

ZOROASTRIANISM, JUDAISM, AND
CHRISTIANITY
Zoroastrianism, Judaism, and Christianity share so many features that it seems that there must be a connection between them. There is a great deal of Zoroastrian influence in both Judaism and Christianity.
In 586 BCE, the forces of the Babylonian Empire conquered the Jews, destroying their Temple and carrying off a proportion of the Jewish population into exile. It was during the end of the Exile, among the Jews now living in the Persian Empire, that the first
significant contact was made between the Jewish and Iranian cultures. And it is evident in the Bible that Jewish thinking changed after the Exile. During the Exile, Jews had to change not only how they worshipped, since they no longer had their temple or the animal sacrifices which had been at the center of their faith, but also how they thought about God. The Jewish concept of God as their tribal protector, who would save them from being conquered or exiled, had to undergo revision.
Both factors are present, inspiring the changes in post-exilic Judaism: not only the Jews thinking new thoughts about God and humanity, but also contact with the Zoroastrian religion of the Persian Empire. Most of Zoroastrianism, known and practiced among the people, existed in oral tradition: through word of mouth, not by the study of written scriptures. This oral tradition included stories about God, the Creation, the ethical and cosmic conflict of Good and Evil, the divine Judgment and the end of the world. The tradition would also include the well-known Zoroastrian symbolism of fire, light and darkness, as well as stories and prayers about the yazatas or intermediate spiritual beings and the Prophet Zarathushtra. These are all elements of what might be called classic Zoroastrianism.
This is how the Jews encountered Zoroastrianism - in private dialogues and political and civic experience, rather than in formal religious studies. And as the Jewish religion was re-made after the catastrophe of the Exile, these Zoroastrian teachings began to filter into the Jewish religious culture.
The monotheists of Zarathushtra were able to incorporate the veneration of subordinate divinities into their worship, as long as these subordinates were recognized as creations of the One God and not gods in their own right. The Jews would recognize angels as semi-divine intermediaries, but would not go so far as the Zoroastrians in honoring those intermediaries with hymns of praise such as the Yashts.
One of the most important differences between Jewish monotheism and Zoroastrian monotheism is that Jews recognize the one God as the source of both good and evil, light and darkness, while Zoroastrians, during all the phases of their long theological history, think of God only as the source of Good, with Evil as a separate principle. There is a famous passage in Second Isaiah, composed during or after the Exile, which is sometimes cited as a Jewish rebuke to the Zoroastrian idea of a dualistic God: I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things. (Isaiah 45:7) This passage, which is a major source for Jewish speculation on the source of good and evil in the world, denies the Zoroastrian idea of a God who is the source only of good and favorable things.
The philosophical minds of the two cultures may indeed have recognized each other as fellow monotheists, but this central Jewish doctrine is one which was not learned from the Zoroastrians. It grew from the original monotheistic revelation attributed to Moses, just as Zoroastrian monotheism grew from the revelation of Zarathushtra. These were two parallel journeys towards understanding of one God.
There are other developments, however, in the Jewish faith which are much more easily connected with Zoroastrian ideas. One of the most visible changes after the Exile is the emergence of a Jewish idea of Heaven, Hell, and the afterlife. Before the Exile and Persian contact, Jews believed that the souls of the dead went to a dull, Hades-like place called Sheol. After the Exile, the idea of a moralized afterlife, with heavenly rewards for the good and hellish punishment for the evil, appear in Judaism. One of the words for heaven in the Bible ... more

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Bible Influences




Zoroastrianism, Judaism, and Christianity share so many features that it seems that there must be a connection between them.  There is a great deal of Zoroastrian influence in both Judaism and Christianity.
In 586 BCE, the forces of the Babylonian Empire conquered the Jews, destroying their Temple and carrying off a proportion of the Jewish population into exile.  It was during the end of the Exile, among the Jews now living in the Persian Empire, that the first
significant contact was made between the Jewish and Iranian cultures. And it is evident in the Bible that Jewish thinking changed after the Exile.  During the Exile, Jews had to change not only how they worshipped, since they no longer had their temple or the animal sacrifices which had been at the center of their faith, but also how they thought about God. The Jewish concept of God as their tribal protector, who would save them from being conquered or exiled, had to undergo revision.
Both factors are present, inspiring the changes in post-exilic Judaism: not only the Jews thinking new thoughts about God and humanity, but also contact with the Zoroastrian religion of the Persian Empire.  Most of Zoroastrianism, known and practiced among the people, existed in oral tradition: through word of mouth, not by the study of written scriptures. This oral tradition included stories about God, the Creation, the ethical and cosmic conflict of Good and Evil, the divine Judgment and the end of the world. The tradition would also include the well-known Zoroastrian symbolism of fire, light and darkness, as well as stories and prayers about the yazatas or intermediate spiritual beings and the Prophet Zarathushtra. These are all elements of what might be called "classic" Zoroastrianism.
This is how the Jews encountered Zoroastrianism - in private dialogues and political and civic experience, rather than in formal religious studies. And as the Jewish religion was re-made after the catastrophe of the Exile, these Zoroastrian teachings began to filter into the Jewish religious culture.
The monotheists of Zarathushtra were able to incorporate the veneration of subordinate divinities into their worship, as long as these subordinates were recognized as creations of the One God and not gods in their own right.  The Jews would recognize angels as semi-divine intermediaries, but would not go so far as the Zoroastrians in honoring those intermediaries with hymns of praise such as the Yashts.
One of the most important differences between Jewish monotheism and Zoroastrian monotheism is that Jews recognize the one God as the source of both good and evil, light and darkness, while Zoroastrians, during all the phases of their long theological history, think of God only as the source of Good, with Evil as a separate principle. There is a famous passage in Second Isaiah, composed during or after the Exile, which is sometimes cited as a Jewish rebuke to the Zoroastrian idea of a dualistic God: "I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things." (Isaiah 45:7) This passage, which is a major source for Jewish speculation on the source of good and evil in the world, denies the Zoroastrian idea of a God who is the source only of "good" and favorable things.
The philosophical minds of the two cultures may indeed have recognized each other as fellow monotheists, but this central Jewish doctrine is one which was not learned from the Zoroastrians. It grew from the original monotheistic revelation attributed to Moses, just as Zoroastrian monotheism grew from the revelation of Zarathushtra.  These were two parallel journeys towards understanding of one God.
There are other developments, however, in the Jewish faith which are much more easily connected with Zoroastrian ideas. One of the most visible changes after the Exile is the emergence of a Jewish idea of Heaven, Hell, and the afterlife. Before the Exile and Persian contact, Jews believed that the souls of the dead went to a dull, Hades-like place called "Sheol."  After the Exile, the idea of a moralized afterlife, with heavenly rewards for the good and hellish punishment for the evil, appear in Judaism. One of the words for "heaven" in the Bible is Paradise ... more

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  • A: Bible Influences A: Bible Influences Bible Influences ZOROASTRIANISM, JUDAISM, AND CHRISTIANITY Zoroastrianism, Judaism, and Christianity share so many features that it seems that there must be a connection between them. There is a great deal of Zoroastrian influence in both Judaism and Christianity. In 586 BCE, the forces of the Babylonian Empire conquered the Jews, destroying their Temple and carrying off a proportion of the Jewish population into exile. It was during the end of the Exile, among the Jews now living in the Persian...
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