The Apadana Reliefs
An amazing piece of speculation  about the impact of Achaemenid power as described, for example, in the static, almost unhistorical Apadana reliefs in Persepolis , or on the inscriptions and reliefs from Darius’ tomb in Naqsh-e Rostam on the vassal states in the Empire’s periphery  relates to Isaiah 60 : A joyous cooperation in a ‘world under control’. It can be assumed that Jerusalem is addressed. But especially the solar imagery of Yaweh in Isa 60:1-3 and 19-20 strongly reminds of the portrait of Ahuramazda in the Apadana reliefs and elsewhere as a winged sun-disk.
Even more convincing might be the procession of tribute paying foreigners in Isa 60, in fact unforcefully offering gold and frankincense, even camels and sheep, which closely matches with details in reliefs from Persepolis. The naming the various nations in Isa 60 (Midian, Ephah, Sheba, Kedar, Nebaioth, Tarshish, Lebanon) strikingly parallels the list, for example, on Darius’ tomb in Naqsh-e Rostam and respective representations of different ethnicities in the Apadana reliefs. Tribute is paid to Yaweh here while the foreigners in Persepolis come to be presented to the king. But, as Strawn points out, the Persian King has to be considered in fact divine. Another analogy might be the garden imagery in Isa 13, 21 and the Persian paradeisoi.
Thus, Trito-Isaiah seems to utilize very characteristic Persian text- and art-forms. In its abstract and even unhistorical theology, it might indeed reflect the fact that the well-established pax Persica of the Achaemenids has become a pax Jerusalem, as Strawn stresses.
Is it possible that Trito-Isaiah has visited or heard about Persepolis? While Strawn actually locates him in Jerusalem, there is this legend of a tomb in Esfahan. About 25 kilometers southeast to Esfahan further remarkable evidence for millennia-old Jewish life in Iran can be found in the small village of Linjan/Pir Bakran. The ancient Jewish cemetery is said to be at least 2000 years old. Pilgrims in particular visit the tomb of Sarah bat Asher, daughter of the son of the Patriarch Jacob. As burning candles proved, the small synagogue was still active when I visited the site in late 2007.
 According to Sylvia A. Matheson’s excellent archeological guide to Persia (1976), the first mosque dates back to the times of Imam Ali (d. 21st Ramadan, 40 AH).
 It has to be mentioned here that the Jewish population in Iran has unfortunately decreased after the Islamic Revolution in 1979 to now less than 40’000.
 Isa 45:1 (Deutero-Isaiah) considers Cyrus II even as a messiah who had been sent by Yaweh.
 Strawn BA. “A World under Control”: Isaiah 60 and the Apadana reliefs from Persepolis. In Berquist JL (ed.) Approaching Yehud. New Approaches to the Study of the Persian Period. Brill, Leiden 2008
 Darius I, who ruled between 522 and 486 BCE, moved the Achaemenid capital from Pasargadae to Persepolis. The oldest buildings are dated around 515 BCE. His son Xerxes largely expanded the huge city and finished much of the work. “It can be suggested that the ultimate goal of both the architecture and the decoration of Persepolis was to present to the world the concept of a Pax Persica – a harmonious, peaceful empire ruled by a king who contained within his person and his office the welfare of the empire.” … “ Characteristic of these reliefs is that they are entirely unhistorical: they tell no developing story, as did many reliefs of the Assyrians and the Egyptians. Instead they give a static picture of something that is already done, that already exists, that is accomplished (tribute brought, monsters slain, fire honored, dignitaries received). More important, the king is everywhere and is the focus, in one way or another, of almost all the reliefs. Yet this king is not an individual; there are no portraits of Darius, Xerxes, or Artaxerxes. Instead they project a dynastic image of the glory and concept of kingship, rather than a realistic depiction of a particular king. Thus the whole of even a complex composition such as the great reliefs on the stairways of the Apadana present a planned, spiritual, abstract, and almost cosmic composition of static totality.” (Young T Cuyler, Jr. Persepolis. Anchor Bible Dictionary 5: 236, cited in .)
 There Darius lists the names of the countries (Yehud is not mentioned) he had seized, by the favor of Ahuramazda. He points to the throne-carriers sculptured in Persepolis who, effortless and in the ‘Atlas pose’ represent an almost joyful support of the Emperor.
 Isaiah 60
6 A multitude of camels shall cover you, the young camels of Midian and Ephah, all of them shall come from Sheba; gold and frankincense they shall carry, and the praises of the Lord they shall report.
9 For the isles will hope for Me, and the ships of Tarshish [as] in the beginning, to bring your sons from afar, their silver and their gold with them, in the name of the Lord your God and for the Holy One of Israel, for He has glorified you.
14 And the children of your oppressors shall go to you bent over, and those who despised you shall prostrate themselves at the soles of your feet, and they shall call you ‘the city of the Lord, Zion of the Holy One of Israel.’
17 Instead of the copper I will bring gold, and instead of the iron I will bring silver, and instead of the wood, copper, and instead of the stones, iron, and I will make your officers peace and your rulers righteousness.