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In recent decades, it has become increasingly common among scholars to assume that much of the Hebrew bible was assembled, revised and edited in the 5th century BCE to reflect the realities and challenges of the Persian era.

The returnees had a particular interest in the history of Israel: the written Torah (the books of Genesis, Exodus, Leviticus, Numbers and Deuteronomy), for example, may have existed in various forms during the Monarchy (the period of the kingdoms of Israel and Judah), but it was in the Second Temple that it was edited and revised into something like its current form, and the Chronicles, a new history written at this time, reflects the concerns of the Persian Yehud in its almost-exclusive focus on Judah and the Temple.

His worship presumably involved sacrifice, but many scholars have concluded that the rituals detailed in Leviticus 1–16, with their stress on purity and atonement, were introduced only after the Babylonian exile, and that in reality any head of a family was able to offer sacrifice as occasion demanded.Prophetic works were also of particular interest to the Persian-era authors, with some works being composed at this time (the last ten chapters of Isaiah and the books of Haggai, Zechariah, Malachi and perhaps Joel) and the older prophets edited and reinterpreted.The corpus of Wisdom books saw the composition of Job, parts of Proverbs, and possibly Ecclesiastes, while the book of Psalms was possibly given its modern shape and division into five parts at this time (although the collection continued to be revised and expanded well into Hellenistic and even Roman times).This article is about the national god of the Iron Age kingdoms of Samaria and Judah.For the modern Jewish conception of God, see God in Judaism.

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