As opposed to the conclusion of Sefer Melakhim, Divrei Ha-Yamim sees hope for the future of the Judean Commonwealth. The city can and will be rebuilt and the Davidic line will be restored. In this sense, Ezra-Nehemya represents the fulfillment of Divrei Ha-Yamim’s optimistic vision for the future, and is properly viewed as not only a continuation but even a culmination of that work.
There can be no question that the dominant personality the first chapter of Ezra is Cyrus himself. Jewish leadership is all but absent. As opposed to the prophets, who were spurned time and again by their Jewish audience, Cyrus’ message is well received. Whereas Yirmiyahu failed miserably in his attempts to goad the people to follow his commands, Cyrus succeeded spectacularly.
In the prophetic period’s twilight, it is no longer a Jewish prophet who leads the Jews. Now, it is a gentile monarch (Cyrus), a Jewish scholar (Ezra), and a Jewish statesman (Nehemya). Cyrus’ dominance in Ezra-Nehemya’s opening chapter points to a wider motif of Shivat Tzion: the abatement of prophecy is marked by new forms of leadership and new modes for the Jewish people to connect with God.
