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History of Ancient Israel
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The history of ancient Israel is rich and complex, deeply intertwined with religious, cultural, and political developments in the ancient Near East. Here's an overview:Origins: According to biblical tradition, the history of ancient Israel begins with the patriarch Abraham, who is considered the progenitor of the Israelite people. The biblical narrative continues with the story of the Israelites' enslavement in Egypt and their eventual Exodus led by Moses.Conquest of Canaan: After wandering in the desert for forty years, the Israelites, under the leadership of Joshua, are said to have conquered the land of Canaan, which became their ancestral homeland. This period saw the establishment of tribal confederacies and the early formation of Israelite identity.Period of the Judges: Following the conquest of Canaan, the Israelites entered a period characterized by decentralized governance, where \'judges\' served as military leaders and arbiters of disputes. This era is chronicled in the biblical Book of Judges and is marked by cycles of apostasy, oppression, and deliverance.United Monarchy: The biblical figure of King Saul is traditionally considered the first king of Israel, followed by David and then Solomon. Under Solomon, Israel reached its zenith in terms of territorial expansion and political influence. However, his reign also saw internal strife and oppression, leading to the division of the kingdom after his death.Divided Kingdom: After Solomon's death, the kingdom split into two separate entities: the northern Kingdom of Israel, with its capital in Samaria, and the southern Kingdom of Judah, with its capital in Jerusalem. This division weakened both kingdoms and made them vulnerable to external threats.Assyrian and Babylonian Exile: Both the northern and southern kingdoms faced invasions and conquests by powerful empires such as the Assyrians and later the Babylonians. The Assyrians conquered the northern kingdom in 722 BCE, leading to the exile of the ten northern tribes. The Babylonians conquered the southern kingdom in 586 BCE, destroying the First Temple in Jerusalem and leading to the Babylonian exile.Persian Period and Return from Exile: The Babylonian Empire fell to the Persian Empire, which allowed the Jewish exiles to return to Judah and rebuild the Temple under the leadership of figures like Ezra and Nehemiah. This period saw the gradual restoration of Jewish religious and cultural practices in the land.Hellenistic and Roman Rule: Following the conquests of Alexander the Great, the region came under Hellenistic influence, culminating in the establishment of the Seleucid Empire. Later, the Romans conquered the area, leading to the eventual destruction of the Second Temple in 70 CE and the dispersion of the Jewish people (Diaspora).This overview provides a broad outline of the history of ancient Israel, but it's important to note that much of our understanding comes from biblical texts and archaeological evidence, which may sometimes offer differing perspectives.

5.4) because Darius the Great became king in Persia in 522 BCE. But how do one know that Darius I took office in 522 BCE? (3) Dates appear most reliably in the books of Maccabees (e.g., 1 Macc 2:70; 3:37; 13:41; etc.). There, events are dated with an exact calendar specification; for instance, the rededication of the temple is connected with the Hanukkah festival on
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25.9.148 (BCE) in 1 Macc 4:52, which took place exactly three years after the desolating sacrilege (1 Macc 1:54, so NRSV), the pollution of the temple by the Seleucid king Antiochus IV Epiphanes (1 Macc 1:10). Reference points for the dating are, on the one hand, the Jewish calendar, here the month Kislev, which according to the Gregorian calendar lies in December, and, on the other, the dating according to the Seleucid era, which is also used outside the Bible. The Seleucid era began in autumn 312 BCE with the conquest of Babylon by Alexander the Greats (356323 BCE) successor Seleucus I (312281 BCE). Thus the Hanukkah festival can be dated to the year 164 BCE. But also here the absolute dating does not result from the dating system of the Seleucid era itself, but from the reference to the Gregorian calendar. Absolute data for the first millennium can only be obtained via very few (mostly astronomical) fixed points (Hans J. Nissen). One of them is the exactly calculable total solar ecl
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Since this eclipse was observed during the reign of Ashur-dan III (= Aur-dn III) (773755 BCE), absolute data can be calculated approximately. Because lists are available for the Babylonian and Assyrian kings, the relative eponym dating can be converted into absolute dates. The few overlaps between these lists and the biblical chronology (see 5.2.4) then allow a relationship to the synchronistic data (see 5.2.2) in the Bible. The indication of absolute data is quite uncertain in many cases up to the second half of the first millennium BCE due to the interdependence of different ancient Near Eastern chronological systems. Nevertheless, it is virtually impossible to dispense with the information of annual figures for orientation purposes. This presentation uses the conventional acronyms BCE/CE to indicate the year instead of more neutral mathematical calculations (e.g., -0722). However, in order to avoid offense, B
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CE should be read as Before the Common Era instead of Before the Christian Era. The special feature of the depiction of the history of ancient Israel presented here is that regional archaeological and extrabiblical sources are taken into account as widely as possible. The evidence cannot be unpacked in detail but always remains present in the background and changes the view of the history of events. In the presentation of the events, which does not seek to perform a narrative recounting (historical retelling), structures of the course of history should become recognizable. The biblical testimony and the presentation of its historical value, on the other hand, cede some value but are not irrelevant because of that. They form the starting point of the presentation. It is always attempted to distinguish between a biblical, an archaeological, and a historical perspective. The biblical account, however, is often itself very complex, for instance when one compares the various sources regardi
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