The following is adapted from the Jewish Encyclopedia online, a key resource on Zoroastrianism’s relation to Judaism and Christianity. All content is retained from the original by Kohler and Jackson, with minor formatting for clarity. Source: JewishEncyclopedia.com.
Contents:
Tenets of the Faith
The Kingdoms of Good and Evil
Millennial Doctrines
Ethical Teachings and Religious Practices
Priesthood and Ritual
Resemblances Between Zoroastrianism and Judaism
Causes of Analogies Uncertain
Zoroastrianism, founded by Zoroaster, is a great faith closely resembling Judaism and Christianity. Parsee tradition dates Zoroaster’s birth to 660 BCE and death to 583 BCE, though scholars suggest an earlier time. His teachings prevailed in Iran before the Jewish Captivity. Named "Zarathustra" in the Avesta, later "Zardusht," and commonly "Zoroaster" via Greek/Latin, he likely hailed from Media (western Iran), possibly Atropatene (modern Azerbaijan), but spent much of his prophetic career in Bactria (eastern Iran). There, King Vishtaspa (or Gushtasp), not to be confused with Darius’ father Hystaspes, championed his faith.
Zoroaster, originally a Magian priest, reformed their creed, with teachings preserved in the Avesta. Pre-Zoroastrian Persian religion is unclear but likely shared traits with early Hinduism—a modified nature-worship with polytheism and demonistic elements. Herodotus (*Hist.* i. 131) notes Persians worshiped sun, moon, stars, earth, waters, and wind, adopting Assyrian rites. Superstitious practices (e.g., propitiating evil, *Hist.* iii. 35, vii. 114) reflect demoniacal rites Zoroaster opposed, though Magian ceremonies align with his reforms.
Zoroastrianism’s dualism pits Ahuramazda (Ormuzd, "the Wise Lord") against Angra-Mainyu (Ahriman, "the Spiritual Enemy"). Ormuzd leads good with six Amesha Spentas ("Immortal Holy Ones")—Vohu Manah ("Good Mind"), Asha Vahishta ("Perfect Righteousness"), Khshathra Vairya ("Wished-for Kingdom"), Spenta Armaiti (harmony/earth), Haurvatat ("Health"), and Ameretat ("Immortality")—plus numerous Yazatas ("Worshipful Ones") embodying sun, moon, fire, and virtues like Mithra (light/truth). Ahriman heads evil with archfiend Aeshma (possibly Asmodeus in Tobit, debated) and legions of devas and druj.
The world lasts 12,000 years, split into four 3,000-year eons. First: spiritual existence, Ormuzd creates spiritually, Ahriman counter-creates demons. Second: material creation, Ahriman invades. Third: conflict, ending with Zoroaster’s birth. Fourth: final eras under Zoroaster and his three posthumous sons, culminating in the Messiah Saoshyant ("Savior"). This monotheistic dualism predicts Ormuzd’s triumph, a regenerate world ("Frashokereti"), final battle, resurrection, and judgment, with man’s free choice (*Yasna* xxx. 20, xxxi. 11) key to the Good Kingdom.
Zoroastrian motto: "Good thoughts, good words, good deeds" (*Humata, hukhta, hvarshta*). Purity of body/soul, truth, kindness, agriculture, and cattle-raising are duties. Marriage, even with kin, is praised (*Vendidad* iv. 47). Dead are exposed on high places (e.g., Towers of Silence) to avoid defiling elements, unlike burial or burning.
Priesthood (Mobeds, Herbeds) was hereditary, akin to Levites/Kohanim. Magi, a Median tribe, led worship (*Yasna*), with animal sacrifices fading for praise, milk, bread, and water offerings. Haoma, a sacred drink, involved long litanies; baresman twigs and draonah cakes may parallel Ezekiel’s "branch" (viii. 16-17) and Jewish showbread, per some scholars.
Zoroastrianism and Judaism share striking parallels. Ahuramazda, omniscient and eternal, mirrors Yhwh, acting via Spenta Mainyu ("Holy Spirit") and angels, countered by Ahriman (like Satan). Angelology, demonology, eschatology (Messiah, resurrection, eternal life), and revelation (Zoroaster on a mountain, Moses on Sinai) align closely. Purification laws (*Vendidad* vs. Leviticus), six creation periods, a primal couple (Mashya/Mashyana vs. Adam/Eve), a flood (Yima’s Vara vs. Noah), and tripartite world division (Erij/Selm/Tur vs. Shem/Ham/Japheth) echo each other.
Jewish-Persian contact is historical, but analogies’ origins are debated. Most scholars see Zoroastrian influence on Jewish angelology, demonology, resurrection, and monotheism’s sharpening. Conversely, James Darmesteter (d. 1894) argued Judaism shaped the late Avesta, citing Neoplatonic/Philonic elements—a view widely contested. The truth may lie between, with Assyrian/Babylonian influences possibly affecting both, awaiting further evidence.
Acknowledgment: Adapted from JewishEncyclopedia.com by Kaufmann Kohler and A. V. W. Jackson. Compiled and formatted by Lewis Loflin, with thanks to Grok (xAI) for assistance.
