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4.7: The Kings and Kingdoms

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    While the early Hebrews were communalists, meaning they shared most goods in common within their clans (referred to as the twelve “tribes” in the Hebrew Bible), conflicts with the Philistines, another Canaanite people on the coast, led them to appoint a king, Saul, in about 1020 BCE. The Philistines were one of the groups of “Sea People” who had attacked the New Kingdom of Egypt. The Philistines were a small but powerful kingdom. They were armed with iron and they fought the Hebrews to a standstill initially – at one point they captured the Ark of the Covenant, containing the stone tablets on which the Ten Commandments were written. Under the leadership of their kings, however, the Hebrews pushed back the Philistines and eventually defeated them completely.

    Saul's successor was David, one of his former lieutenants, and David's was his son Solomon, renowned for his wisdom. The Hebrew kings founded a capital at Jerusalem, which had been a Philistine town. The kings created a professional army, a caste of scribes, and a bureaucracy. All of this being noted, the kingdom itself was not particularly large or powerful; Jerusalem at the time was a hill town of about 5,000 people. Israel emerged as one of the many smaller kingdoms surrounded by powerful neighbors, engaging in trade and waging small-scale wars depending on the circumstances.

    Solomon was an effective ruler, forming trade relationships with nearby kingdoms and overseeing the growing wealth of Israel. He also lived in a manner consistent with other Iron Age kings, with many wives and a whole harem of concubines as well. Likewise, he taxed both trade passing through the Hebrew kingdom and his own subjects. His demands for free labor from the Hebrew people amounted to one day in every three spent working on palaces and royal building projects - an enormous amount from a contemporary perspective, but one that was at least comparable to the redistributive economies of nearby kingdoms. Thus, while his subjects came to resent aspects of his rule, neither was it markedly more exploitative than the norm in the region as a whole.

    The most important building project under Solomon was the great Temple of Jerusalem, the center of the Yahwist religion. There, a class of priests oversaw rituals and worship of Yahweh. Members of the religion believed that God’s attention was centered on the Temple. Likewise, the rituals were similar to those practiced among various Middle Eastern religions, focusing on the sacrifice and burning of animals as offerings to God. David and Solomon supported the priesthood, and there was thus a direct link between the growing Yahwist faith and the political structure of Israel.

    As noted above, the kingdom itself was fairly rich, thanks to its good spot on trade routes and the existence of gold mines, but Solomon's ongoing taxation and labor demands were such that resentment developed among the Hebrews over time. After his death, fully ten out of the twelve tribes broke off to form their own kingdom, retaining the name Israel, while the smaller remnant of the kingdom took on the name Judah.

    Map of Judah and Israel after their split.
    Figure \(\PageIndex{1}\): Israel and Judah in the ninth century BCE, approximately a century before Israel was invaded and destroyed by the Assyrian Empire.

    The northern kingdom of Israel was larger, richer, and more cosmopolitan. Israel’s capital was the city of Samaria, and its people became known as Samaritans; they appear to have interacted with neighboring peoples frequently and many of them remained polytheists (people who worship more than one god) despite the growing movement to focus worship exclusively on Yahweh. The southern kingdom of Judah was poorer, smaller, and more conservative; it was in Judah that the Prophetic Movement came into being. It is from Judah that we get the word Jew: the Jews were the people of Judah.

    With its riches, Israel was more attractive to invaders. When the Assyrian Empire expanded beyond Mesopotamia, it first conquered Israel, then eventually destroyed it outright when the Israelites rose up against them (this occurred in 722 BCE). The inhabitants of Israel either fled to Judah or were absorbed into the Assyrian Empire, losing their cultural identity in the process. This tragedy was later remembered as the origin of the “lost tribes” of Israel – Hebrews who lost their identity and their religion because of the Assyrian enslavement. Judah was overrun by the Assyrians, but Jerusalem withstood a siege long enough to convince the Assyrians to accept bribes to leave, and instead became a satellite kingdom dominated by the Assyrians but still ruled by a Hebrew king. (Judah was saved in part due to a plague that struck the Assyrian army, but it still ended up a tributary of the Assyrians, paying annual tributes and answering to an Assyrian official.)

    In Judah, there were two prevailing patterns: vassalage and rebellion. Judah was simply too small to avoid paying tribute to various neighboring powers, but its people were proud and defensive of their independence, so every generation or so there were uprisings. The worst case was in 586 BCE, when the Jews rose up against the Neo-Babylonian Empire that succeeded the Assyrians. The Babylonians burned Jerusalem, along with Solomon's Temple, to the ground, and they enslaved tens of thousands of Jews. The Jews were deported to Babylon, just as the Israelites had been deported to Assyrian territory about 150 years earlier – this event is referred to as the “Babylonian Captivity” of the Jews.

    Two generations later, when the Neo-Babylonian empire itself fell to the Persians, the Persian emperor Cyrus the Great allowed all of the enslaved people of the Babylonians to return to their homelands, so the Babylonian Captivity came to an end and the Jews returned to Judah, where they rebuilt the Temple. That being noted, what is referred to as the Jewish “diaspora,”meaning the geographical dispersion of the Jews, really began in 538 BCE, because many Jews chose to remain in Babylon and, soon, other cities in the Persian Empire. Since they continued to practice Judaism and carry on Jewish traditions, the notion of a people scattered across different lands but still united by culture and religion came into being.

    After being freed by Cyrus, the Jews were still part of the Persian Empire, ruled by a Persian governor (called a “satrap”). For most of the rest of their history, the Jews were able to maintain their distinct culture identity and their religion, but rarely their political independence. The Jews went from being ruled by the Persians to the Greeks to the Romans, and were then eventually scattered across the Roman Empire. The real hammer-blow of the Diaspora was in the 130s CE, when the Romans destroyed much of Jerusalem and forced almost all of the Jews into exile – the word diaspora itself means “scattering,” and with the destruction of the Jewish kingdom by Rome there would be no Jewish state again until the foundation of the modern nation of Israel in 1948 CE.

    This page titled 4.7: The Kings and Kingdoms is shared under a CC BY-NC-SA 4.0 license and was authored, remixed, and/or curated by Christopher Brooks.