Periodization This period (from ca. 950-586) is often referred to as “The First Temple Period”, referring to the time during which the Jerusalemite royal shrine, built by King Solomon, represented the continuous rule of a single dynasty. As long as this temple stood, Jerusalem was the capital of the kingdom of Judah (briefly also of the united kingdom of Israel, i.e., of Northern and Southern tribes united by David). This period ends with the destruction of Jerusalem in 586 by the Neo-Babylonians under Nebuchadnezzar. Henceforth, the House of David turns into the symbol of a golden age, glorified in the literary imagination of Judahite historians and prophets, whose restoration in the future is hoped and prayed for in ever more phantastic terms (“Messianism”). With the end of the “Babylonian exile” brought about by the 536 edict of King Cyrus of Persia (see the end of the 2. Book of Chronicles and the openings of the Books of Nehemiah and Esra), a new period begins under different geo-political, local political, and cultural conditions, allowing us to speak of the ensuing period (“Second Temple period”) as distinct from the preceding. For details, see study guide on “Exile and Return.”
Theophoric names contain references to a deity revered by those giving this name to their child. The name of the Israelite deity YHWH (usually shorter as Yah or Yahu) appears in many theophoric names of the First Temple Period, e.g., Yirme-yahu, Yesha-yahu, Netan-yah, Yedid-yah, Adoni-yah, Nekhem-yah. Theophoric names of this period may also refer to different deities, as in the name Solomon (S-l-m=Salem as in “R-S-l-M, i.e., Urushalimum or Rushalimum). This practice of naming is not limited to ancient Israel or Judah but has been a common practice of many cultures (cf., e.g., the Hebrew “Yedid-yahu”, i.e., YHWH has loved, with Greek “Theophilus” and German “Gottlieb”).
Ca. 1001 David (after being accepted as King not only by the tribes of Judah and Benjamin but also by the Northern, Israelite, tribes) conquers the city of Jebus (see 2 Samuel 5). Question: What is the reason for this conquest? Is it because Jerusalem constitutes neutral territory and is conveniently located between the major areas to be combined into one monarchy, or is it because it is the center of the sole remaining city state separating the two major tribal groups David wishes to unite? What is the purpose of the alliance between Judah (South) and Israel (North)? Why does it fall apart after the death of Solomon?929 (or 926): Death of Solomon: Israel constitutes itself as an independent kingdom (King Jeroboam) with Samaria (Hebrew: Shomron) as the capital and Bethel and Dan as locations of royal shrines dedicated to YHWH (or El, Elohim, or YHWH-Elohim), marking the southern and northern border of the realm. Question: What is the legacy of David, what the legacy of Solomon? How are these personages configured in the later imagination?
929-722 Two kingdoms: Judah and Israel. Question: Giving specific example, how would you describe the relations between the two kingdoms? If they quarreled, what did they quarrel over? What was the low point of their relation and how did it affect the city of Jerusalem?722 The Kingdom of Israel is destroyed, many people (esp. the elite) forcibly exiled by Neo-Assyrian king Shalmaneser V. With the competitor out of the way (and a theological justification of this destruction, i.e., the North should never have broken away from the South), Judah takes on a far greater political and religious role. Thus begins the rise of the Judahite kingdom and its capital Jerusalem in political reality, but also in pan-Israelite imagination. In the prophetic language of Isaiah, Judah begins to be referred to as a “sacred remnant”. This may be related to the fact that many Northerners migrated South (before, during, and after the destruction of the capital Samaria), bringing along their YHWH-related traditions, stories, and cultic sensitivities (e.g., insistence on worship of YWHW alone). Question: How did the destruction of the North and the migration of Israelites to the South affect the city of Jerusalem in terms of physical growth, building activity, etc.?
701 After the death of Assyrian king Sargon II, Judah enters into a coalition with some of its neighbors to throw off the Assyrian yoke. To assert his power, the new Assyrian King (Sennacherib) leads a series of punitive campaigns and lays siege to Jerusalem (701). But Jerusalem is not destroyed, and the Assyrian troops lift the siege after King Hezekiah of Judah pays tribute. Important figures in Judah: King Hezekiah (Hizki-Yahu, i.e., “my strength is YHWH”), Prophet Isaiah (Yesha-Yahu, i.e., “my rescue is YHWH”). Question: There are Assyrian and biblical sources reporting this event. What is the difference between these reports? What effect did the lifting of the siege have on the minds of the Judahites? How did it affect the standing of Jerusalem in their imagination? What architectural feature and feat of engineering helped King Hezekiah to wait out and survive the siege of Jerusalem? Does it still exist? Do we have archeological evidence that this feature was built approximately during the reign of King Hezekiah?
622 King Josiah (grandson of Hezekiah) abolishes all sacred places with the exception of Jerusalem, and prohibits every type of worship of gods other than sacrificing to YHWH alone. Question: Is there a precedent or parallel in the Ancient Near East to this act of iconoclasm? Is the religion instituted by Josiah monotheistic in the strict sense of the word?
586 Jerusalem is destroyed by the Neo-Babylonians (Nebuchadnezzar). (Prophet Jeremiah)
Further excellent questions, or study tasks, formulated by students in a past class:
Describe the tension between the Zionist cultists and Deuteronomists.How did Manasseh affect Jerusalem, politically and religiously?What were the Deuteronomists' ideas and writings?What were Josiah's reforms? To what extent did Josiah's reform reinforce the ideas of the Deutoronomists?How did the combination of Josiah and Jeremiah's religious views change after the destruction of Jerusalem?How do Josiah's reforms illustrate a connection between government and religion?How did Josiah's reforms differ from the political approach of Abraham?What were the circumstances of the disappearance of the Arc of the Covenant?