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Kingdom of Judah

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Title: Kingdom of Judah  
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Subject: History of the Jews and Judaism in the Land of Israel, Israelites, History of ancient Israel and Judah, Solomon, Neo-Assyrian Empire
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Kingdom of Judah

Kingdom of Judah

930 BCE–586 BCE
Map of the region in the 9th century BCE
Capital Hebron
Languages Hebrew
Religion Israelite Mosaic faith
Government Monarchy
Historical era Levantine Iron Age
 -  Established 930 BCE
 -  Siege of Jerusalem (587 BCE) 586 BCE

The Kingdom of Judah (Hebrew: מַמְלֶכֶת יְהוּדָה‎, Mamlekhet Yehuda) was a state established in the Southern Levant during the Iron Age, after the split of the United Monarchy. It is often referred to as the "Southern Kingdom" to distinguish it from the northern Kingdom of Israel.

Judah emerged as a state probably no earlier than the 9th century BCE, although there are differences of opinion as to the dating.[1][2] In the 7th century BCE, Jerusalem became the capital of the kingdom and a city with a population many times greater than before and would dominate the state and its neighbours, probably as the result of a cooperative arrangement with the Assyrians, who wished to establish Judah as a pro-Assyrian vassal state controlling the valuable olive industry.[3] Judah prospered under Assyrian vassalage, (despite Hezekiah's revolt against the Assyrian king Sennacherib[4]), but in 605 the Assyrian Empire was defeated, and the ensuing competition between the Twenty-sixth Dynasty of Egypt and the Neo-Babylonian Empire for control of the Eastern Mediterranean led to the destruction of the kingdom in a series of campaigns between 597 and 582, the deportation of the elite of the community, and the incorporation of Judah into a province of the Neo-Babylonian Empire.


  • Archaeological record 1
  • Biblical narrative 2
    • Relations with the Northern Kingdom 2.1
    • Clash of empires 2.2
    • Destruction and dispersion 2.3
  • Re-establishment under Persian rule 3
  • See also 4
  • References 5
    • Further reading 5.1

Archaeological record

Mesha Stele c. 850 BCE -An inscribed stone set up c. 840 BCE by Mesha of Moab tells how Chemosh, the God of Moab, had been angry with his people and allowed them to be subjugated to Israel, but at length assisted Mesha to throw off the yoke of Israel and restore the lands of Moab.[5]

Significant academic debate exists around the character of the Kingdom of Judah. Little archaeological evidence of an extensive, powerful Kingdom of Judah before the late 8th century BCE has been found; Nimrud Tablet K.3751, dated c.733 BCE, is the earliest known record of the name Judah (written in Assyrian cuneiform as Yaudaya or KUR.ia-ú-da-a-a).

Archaeologists of the minimalist school doubt the extent of the Kingdom of Judah as depicted in the Bible. Around 1990–2010, an important group of archaeologists and biblical scholars formed the view that the actual Kingdom of Judah bore little resemblance to the biblical portrait of a powerful monarchy. These scholars say the kingdom was no more than a small tribal entity.[6]

However, others maintain that recent findings support the biblical story. Yosef Garfinkel has written in a preliminary report published by the Israeli Antiquities Authority that finds at the Khirbet Qeiyafa site support the notion that an urban society already existed in Judah in the late 11th century BCE.[7] Other archaeologists say that the identification of Khirbet Qeiyafa as a Jewish settlement is uncertain.[8][9]

Biblical narrative

According to the Bible, the kingdom of Judah resulted from the break-up of the United kingdom of Israel (1020 to about 930 BCE) after the northern tribes refused to accept Rehoboam, the son of Solomon, as their king. At first, only the tribe of Judah remained loyal to the house of David, but soon after the tribe of Benjamin joined Judah. The two kingdoms, Judah in the south and Israel in the north, co-existed uneasily after the split, until the destruction of Israel by the Assyrians in c.722/721 left Judah as the sole remaining kingdom.

The major theme of the Hebrew Bible's narrative is the loyalty of Judah, and especially its kings, to Yahweh, which it states is the God of Israel. Accordingly, all the kings of Israel and almost all the kings of Judah were "bad", which in terms of Biblical narrative means that they failed to enforce worship of Yahweh alone. Of the "good" kings, Hezekiah (727–698 BCE) is noted for his efforts at stamping out idolatry (in this case, the worship of Baal and Asherah, among other traditional Near Eastern divinities),[10] but his successors, Manasseh of Judah (698–642 BCE) and Amon (642–640 BCE), revived idolatry, drawing down on the kingdom the anger of Yahweh. King Josiah (640–609 BCE) returned to the worship of Yahweh alone, but his efforts were too late and Israel's unfaithfulness caused God to permit the kingdom's destruction by the Babylonians in c.587/586 BCE.

Relations with the Northern Kingdom

For the first sixty years, the kings of Judah tried to re-establish their authority over the northern kingdom, and there was perpetual war between them. Israel and Judah were in a state of war throughout Rehoboam's seventeen-year reign. Rehoboam built elaborate defenses and strongholds, along with fortified cities. In the fifth year of Rehoboam's reign Pharaoh Shishaq of Egypt, brought a huge army and took many cities. When they laid siege to Jerusalem, Rehoboam gave them all of the treasures out of the temple as a tribute and Judah became a vassal state of Egypt. Rehoboam's son and successor, Abijah continued his father's efforts to bring Israel under his control. He waged a major battle against Jeroboam of Israel and was victorious with a heavy loss of life on the Israel side. According to the book of Chronicles, Abijah and his people defeated them with a great slaughter, so that 500,000 chosen men of Israel fell slain[11] after which Jeroboam posed little threat to Judah for the rest of his reign and the border of the Tribe of Benjamin was restored to the original tribal border.[12] Abijah's son and successor, Asa, maintained peace for the first 35 years of his reign,[13] during which time he revamped and reinforced the fortresses originally built by his grandfather, Rehoboam. An invasion by the Egyptian-backed chieftain Zerah the Ethiopian and his million men and 300 chariots was defeated by Asa's 580,000 men (these figures come from 2 Chronicles) in the Valley of Zephath, near Mareshah.[14] The Bible does not state whether Zerah was a pharaoh or a general of the army. The Ethiopians were pursued all the way to Gerar, in the coastal plain, where they stopped out of sheer exhaustion. The resulting peace kept Judah free from Egyptian incursions until the time of Josiah some centuries later. In his 36th year, Asa was confronted by Baasha of Israel,[13] who built a fortress at Ramah on the border, less than ten miles from Jerusalem. The result was that the capital was under pressure and the military situation was precarious. Asa took gold and silver from the Temple and sent them to Ben-Hadad I, king of Aram Damascus, in exchange for the Damascene king canceling his peace treaty with Baasha. Ben-Hadad attacked Ijon, Dan, and many important cities of the tribe of Naphtali, and Baasha was forced to withdraw from Ramah.[15] Asa tore down the unfinished fortress and used its raw materials to fortify Geba and Mizpah on his side of the border.[16] Asa's successor, Jehoshaphat, changed the policy towards Israel and instead pursued alliances and co-operation with the northern kingdom. The alliance with Ahab was based on marriage. This alliance led to disaster for the kingdom with the Battle of Ramoth-Gilead.[17] He then entered into an alliance with Ahaziah of Israel for the purpose of carrying on maritime commerce with Ophir. But the fleet that was then equipped at Ezion-Gever was immediately wrecked. A new fleet was fitted out without the cooperation of the king of Israel, and although it was successful, the trade was not prosecuted.[18] He subsequently joined Jehoram of Israel in a war against the Moabites, who were under tribute to Israel. This war was successful, with the Moabites being subdued. However, on seeing Mesha's act of offering his own son in a human sacrifice on the walls of Kir-haresheth filled Jehoshaphat with horror, and he withdrew and returned to his own land.[19] Jehoshaphat's successor, Jehoram of Judah formed an alliance with Israel by marrying Athaliah, the daughter of Ahab. Despite this alliance with the stronger northern kingdom, Jehoram's rule of Judah was shaky. Edom revolted, and he was forced to acknowledge their independence. A raid by Philistines, Arabs and Ethiopians looted the king's house, and carried off all of his family except for his youngest son Ahaziah of Judah.

Clash of empires

Stamped bulla of a servant of King Hezekiah used to seal a papyrus document

After Hezekiah became sole ruler in c. 715 BC, he formed alliances with Ashkelon and Egypt, and made a stand against Assyria by refusing to pay tribute.[20] (Isaiah 30-31; 36:6-9) In response, Sennacherib of Assyria attacked the fortified cities of Judah. (2 Kings 18:13) Hezekiah paid three hundred talents of silver and thirty talents of gold to Assyria — requiring him to empty the temple and royal treasury of silver and strip the gold from the doorposts of Solomon's Temple. (2 Kings 18:14-16)[20] However, Sennacherib besieged Jerusalem[21] (2 Kings 18:17) in 701 BC, though the city was never taken.

During the long reign of Manasseh (c. 687/686 - 643/642 BC),[22] Judah was a vassal of Assyrian rulers - Sennacherib and his successors, Esarhaddon[23] and Ashurbanipal after 669 BC. Manasseh is listed as being required to provide materials for Esarhaddon's building projects, and as one of a number of vassals who assisted Ashurbanipal's campaign against Egypt.[23]

When Josiah became king of Judah in c. 641/640 BC,[22] the international situation was in flux. To the east, the Assyrian Empire was beginning to disintegrate, the Babylonian Empire had not yet risen to replace it, and Egypt to the west was still recovering from Assyrian rule. In this power vacuum, Judah was able to govern itself for the time being without foreign intervention. However, in the spring of 609 BC, Pharaoh Necho II personally led a sizable army up to the Euphrates to aid the Assyrians.[24] Taking the coast route Via Maris into Syria at the head of a large army, Necho passed the low tracts of Philistia and Sharon. However, the passage over the ridge of hills which shuts in on the south of the great Jezreel Valley was blocked by the Judean army led by Josiah, who may have considered that the Assyrians and Egyptians were weakened by the death of the pharaoh Psamtik I only a year earlier (610 BC).[24] Presumably in an attempt to help the Babylonians, Josiah attempted to block the advance at Megiddo, where a fierce battle was fought and where Josiah was killed.[25] Necho then joined forces with the Assyrian Ashur-uballit II and together they crossed the Euphrates and lay siege to Harran. The combined forces failed to capture the city, and Necho retreated back to northern Syria. The event also marked the disintegration of the Assyrian Empire.

On his return march to Egypt in 608 BC, Necho found that Jehoahaz had been selected to succeed his father, Josiah.[26] Necho deposed Jehoahaz, who had been king for only three months, and replaced him with his older brother, Jehoiakim. Necho imposed on Judah a levy of a hundred talents of silver (about 334 tons or about 3.4 metric tons) and a talent of gold (about 34 kilograms (75 lb)). Necho then took Jehoahaz back to Egypt as his prisoner,[27] never to return.

Jehoiakim ruled originally as a vassal of the Egyptians, paying a heavy tribute. However, when the Egyptians were defeated by the Babylonians at Carchemish in 605 BC, Jehoiakim changed allegiances, paying tribute to Nebuchadnezzar II of Babylon. In 601 BC, in the fourth year of his reign, Nebuchadnezzar unsuccessfully attempted to invade Egypt and was repulsed with heavy losses. This failure led to numerous rebellions among the states of the Levant which owed allegiance to Babylon. Jehoiakim also stopped paying tribute to Nebuchadnezzar[28] and took a pro-Egyptian position. Nebuchadnezzar soon dealt with these rebellions. According to the Babylonian Chronicles, after invading "the land of Hatti (Syria/Palestine)"[29][30] in 599 BC, he lay siege to Jerusalem. Jehoiakim died in 598 BC[31] during the siege, and was succeeded by his son Jeconiah at an age of either eight or eighteen.[32] The city fell about three months later,[33][34] on 2 Adar (March 16) 597 BC. Nebuchadnezzar pillaged both Jerusalem and the Temple, carting all his spoils to Babylon. Jeconiah and his court and other prominent citizens and craftsmen, along with a sizable portion of the Jewish population of Judah, numbering about 10,000[35] were deported from the land and dispersed throughout the Babylonian Empire. (2 Kings 24:14) Among them was Ezekiel. Nebuchadnezzar appointed Zedekiah, Jehoiakim's brother, king of the reduced kingdom, who was made a tributary of Babylon.

Destruction and dispersion

Depiction of Jewish king and soldiers in ancient Judah

Despite the strong remonstrances of Jeremiah and others, Zedekiah revolted against Nebuchadnezzar, ceasing to pay tribute to him and entered into an alliance with Pharaoh Hophra of Egypt. In 589 BCE, Nebuchadnezzar II returned to Judah and again besieged Jerusalem. During this period, many Jews fled to surrounding Moab, Ammon, Edom and other countries to seek refuge.[36] The city fell after an eighteen month siege and Nebuchadnezzar again pillaged both Jerusalem and the Temple,[37] after which he destroyed them both.[38] After killing all of Zedekiah's sons, Nebuchadnezzar took Zedekiah to Babylon,[39] putting an end to the independent Kingdom of Judah. In addition to those killed during the siege, over time, some 4,600 Jews were deported after the fall of Judah.[40] By 586 BCE much of Judah was devastated, and the former kingdom suffered a steep decline of both economy and population.[41]

Jerusalem apparently remained uninhabited for much of the 6th century,[41] and the centre of gravity shifted to Benjamin, the relatively unscathed northern section of the kingdom, where the town of Mizpah became the capital of the new Babylonian province of Yehud medinata for the remnant of the Jewish population in a part of the former kingdom.[42] This was standard Babylonian practice: when the Philistine city of Ashkalon was conquered in 604 BCE, the political, religious and economic elite (but not the bulk of the population) was banished and the administrative centre shifted to a new location.[43]

Gedaliah was appointed governor of the Yehud province, supported by a Chaldean guard. The administrative centre of the province was Mizpah,[44] and not Jerusalem. On hearing of the appointment, the Jews that had taken refuge in surrounding countries returned to Judah. (Jeremiah 40:11-12) However, before long Gedaliah was assassinated by a member of the royal house, and the Chaldean soldiers killed. The population that was left in the land and those that had returned fled to Egypt fearing a Babylonian reprisal, under the leadership of Johanan, son of Kareah, ignoring the urging of the prophet Jeremiah against the move. (2 Kings 25:26, Jeremiah 43:5-7) In Egypt, the refugees settled in Migdol, Tahpanhes, Noph, and Pathros, (Jeremiah 44:1) and Jeremiah went with them as moral guardian.

The numbers that were deported to Babylon and those who made their way to Egypt and the remnant that remained in the land and in surrounding countries is subject to academic debate. The Book of Jeremiah reports that a total of 4,600 were exiled to Babylon.[40] The Books of Kings suggest that it was ten thousand, and then eight thousand.

Re-establishment under Persian rule

In 539 BCE the Persians conquered Babylon and allowed the exiled Jews to return to Yehud and rebuild the Temple, which was completed in the sixth year of Darius (515 BCE) (Ezra 6:15) under Zerubbabel, the grandson of the second to last king of Judah, Jehoiachin. Yehud province was a peaceful part of the Achaemenid Persian Empire until the fall of the Empire in c. 333 BCE to Alexander the Great.

See also


  1. ^  
  2. ^ Lehman in Vaughn, Andrew G.; Killebrew, Ann E., eds. (1992). Jerusalem in Bible and Archaeology: The First Temple Period. Sheffield. p. 149. 
  3. ^  
  4. ^ A History of the Jewish People, H.H. Ben-Sasson ed., Harvard University Press, 1976, page 142: "Sargon's heir, Sennacherib (705-681), could not deal with Hezekiah's revolt until he gained control of Babylon in 702. ..."
  5. ^  
  6. ^ The keys to the kingdom, By Asaf Shtull-Trauring (Haaretz, 6.5.2011)
  7. ^ Khirbat Qeiyafa Preliminary Report (Israel Antiquities Authority, 19/4/2012)
  8. ^ Friedman, Matti (October 30, 2008). "Israeli Archaeologists Find Ancient Text". AOL news. Associated Press.  The finds have not yet established who the residents were, says Aren Maier, a Bar Ilan University archaeologist
  9. ^ Archaeological find stirs debate on David's kingdom (Haaretz, May 9th, 2012) Prof. Nadav Na'aman, a historian and archaeologist at Tel Aviv University, discounts Garfinkel and Ganor's conclusions. "These are beautiful finds but they are not special in that similar ones have been found in various places, and they should therefore not be connected in any way to the ark," nor to the Temple in Jerusalem, says Na'aman. (...) He said he found the combination on one of the items of lions and doves very interesting. "The dove is connected to a fertility goddess, and this combination hints that the model belonged to a cultic site of a fertility goddess. I think Qeiyafa was a Canaanite site that had no connection to Jerusalem," he added.
  10. ^ Borowski, Oded, Hezekiah's Reforms and the Revolt against Assyria at the Wayback Machine (archived July 23, 1997), Emory University, 1997
  11. ^ 2 Chronicles 13:17
  12. ^ 2 Chronicles 13:20
  13. ^ a b 2 Chronicles 16:1
  14. ^ 2 Chronicles 14:9-15
  15. ^ 2 Chronicles 16:2-6
  16. ^ 2 Chronicles 16:1-7
  17. ^ 1 Kings 22:1-33
  18. ^ 2 Kings 20:35-37; 1 Kings 22:48-49
  19. ^ 2 Kings 3:4-27
  20. ^ a b Peter J. Leithart, 1 & 2 Kings, Brazos Theological Commentary on the Bible, p255-256, Baker Publishing Group, Grand Rapids, MI (2006) ISBN 9781441235602
  21. ^ James B. Pritchard, ed., Ancient Near Eastern Texts Related to the Old Testament (Princeton, NJ: Princeton University Press, 1965) 287-288.
  22. ^ a b Edwin Thiele, The Mysterious Numbers of the Hebrew Kings, (1st ed.; New York: Macmillan, 1951; 2d ed.; Grand Rapids: Eerdmans, 1965; 3rd ed.; Grand Rapids: Zondervan/Kregel, 1983). ISBN 0-8254-3825-X, 9780825438257
  23. ^ a b Bright, John, A History of Israel, p. 311, (1980)
  24. ^ a b 2Kings 23:29
  25. ^ 2 Kings 23:29, 2 Chronicles 35:20-24
  26. ^ 2 Kings 23:31
  27. ^ 2 Chronicles 36:1-4
  28. ^ The Divided Monarchy c. 931 - 586 BC
  29. ^ No 24 WA21946, The Babylonian Chronicles, The British Museum
  30. ^ Geoffrey Wigoder, The Illustrated Dictionary & Concordance of the Bible Pub. by Sterling Publishing Company, Inc. (2006)
  31. ^ Dan Cohn-Sherbok, The Hebrew Bible, Continuum International, 1996, page x. ISBN 0-304-33703-X
  32. ^ Vincent, Robert Benn, Daniel and the Captivity of Israel part of a Bible Studies series
  33. ^ Philip J. King, Jeremiah: An Archaeological Companion (Westminster John Knox Press, 1993), page 23.
  34. ^ 2 Chronicles 36:9
  35. ^ The Oxford History of the Biblical World, ed. by Michael D Coogan. Pub. by Oxford University Press, 1999. pg 350
  36. ^ Jeremiah 40:11-12
  37. ^ Ezra 5:14
  38. ^ Jeremiah 52:10-13
  39. ^ Jeremiah 52:10-11
  40. ^ a b Jeremiah 52:29-30
  41. ^ a b  
  42. ^ Davies, Philip R., "The Origin of Biblical Israel", Journal of Hebrew Scriptures (art. 47, vol9, 2009)
  43. ^ Lipschitz, Oded, "The Fall and Rise of Jerusalem" (Eisenbrauns, 2005) p.48
  44. ^ 2 Kings 25:22-24, Jeremiah 40:6-8

Further reading

  • Albertz, Rainer (1994) [Vanderhoek & Ruprecht 1992]. A History of Israelite Religion, Volume II: From the Exile to the Maccabees. Westminster John Knox Press. 
  • Albertz, Rainer (2003a). Israel in Exile: The History and Literature of the Sixth Century B.C.E.. Society of Biblical Literature. 
  • Albertz, Rainer; Becking, Bob, eds. (2003b). Yahwism After the Exile: Perspectives on Israelite Religion in the Persian Era. Koninklijke Van Gorcum.  Becking, Bob. "Law as Expression of Religion (Ezra 7–10)". 
  • Amit, Yaira, et al., eds. (2006). Essays on Ancient Israel in its Near Eastern Context: A Tribute to Nadav Na'aman. Eisenbrauns.  Davies, Philip R. "The Origin of Biblical Israel". 
  • Barstad, Hans M. (2008). History and the Hebrew Bible. Mohr Siebeck. 
  • Bedford, Peter Ross (2001). Temple Restoration in Early Achaemenid Judah. Brill. 
  • Ben-Sasson, H.H. (1976). A History of the Jewish People. Harvard University Press.  
  • Blenkinsopp, Joseph (1988). Ezra-Nehemiah: A Commentary. Eerdmans. 
  • Blenkinsopp, Joseph; Lipschits, Oded, eds. (2003). Judah and the Judeans in the Neo-Babylonian Period. Eisenbrauns. 
  • Blenkinsopp, Joseph. "Bethel in the Neo-Babylonian Period". 
  • Blenkinsopp, Joseph (2009). Judaism, the First Phase: The Place of Ezra and Nehemiah in the Origins of Judaism. Eerdmans. 
  • Brett, Mark G. (2002). Ethnicity and the Bible. Brill. 
  • Bright, John (2000). A History of Israel. Westminster John Knox Press. 
  • Coogan, Michael D., ed. (1998). The Oxford History of the Biblical World. Oxford University Press. 
  • Coote, Robert B.; Whitelam, Keith W. (1986). "The Emergence of Israel: Social Transformation and State Formation Following the Decline in Late Bronze Age Trade". Semeia (37): 107–47. 
  • Davies, Philip R. (1992). In Search of Ancient Israel. Sheffield. 
  • Davies, Philip R. (2009). "The Origin of Biblical Israel". Journal of Hebrew Scriptures 9 (47). 
  • Dever, William (2001). What Did the Biblical Writers Know, and When Did They Know It?. Eerdmans. 
  • Dever, William (2003). Who Were the Early Israelites and Where Did They Come From?. Eerdmans. 
  • Dunn, James D.G; Rogerson, John William, eds. (2003). Eerdmans commentary on the Bible. Eerdmans. 
  • Edelman, Diana, ed. (1995). The Triumph of Elohim: From Yahwisms to Judaisms. Kok Pharos. 
  • Finkelstein, Neil Asher; Silberman (2001). The Bible Unearthed. 
  • Finkelstein, Israel; Mazar, Amihay; Schmidt, Brian B. (2007). The Quest for the Historical Israel. Society of Biblical Literature. 
  • Golden, Jonathan Michael (2004b). Ancient Canaan and Israel: New Perspectives. ABC-CLIO. 
  • Killebrew, Ann E. (2005). Biblical Peoples and Ethnicity: An Archaeological Study of Egyptians, Canaanites, and Early Israel, 1300–1100 B.C.E.. Society of Biblical Literature. 
  • King, Philip J.; Stager, Lawrence E. (2001). Life in Biblical Israel. Westminster John Knox Press.  
  • Kuhrt, Amélie (1995). The Ancient Near East c. 3000–330 BC. Routledge. 
  • Lemche, Niels Peter (1998). The Israelites in History and Tradition. Westminster John Knox Press. 
  • Levy, Thomas E. (1998). The Archaeology of Society in the Holy Land. Continuum International Publishing. 
  • Lipschits, Oded (2005). The Fall and Rise of Jerusalem. Eisenbrauns. 
  • Lipschits, Oded, et al., eds. (2006). Judah and the Judeans in the Fourth Century B.C.E.. Eisenbrauns. 
  • McNutt, Paula (1999). Reconstructing the Society of Ancient Israel. Westminster John Knox Press. 
  • Merrill, Eugene H. (1995). "The Late Bronze/Early Iron Age Transition and the Emergence of Israel". Bibliotheca Sacra 152 (606): 145–62. 
  • Middlemas, Jill Anne (2005). The Troubles of Templeless Judah. Oxford University Press. 
  • Miller, James Maxwell; Hayes, John Haralson (1986). A History of Ancient Israel and Judah. Westminster John Knox Press.  
  • Miller, Robert D. (2005). Chieftains of the Highland Clans: A History of Israel in the 12th and 11th Centuries B.C.. Eerdmans. 
  • Pitkänen, Pekka (2004). "Ethnicity, Assimilation and the Israelite Settlement".  
  • Silberman, Neil Asher; Small, David B., eds. (1997). The Archaeology of Israel: Constructing the Past, Interpreting the Present. Sheffield Academic Press. 
  • Soggin, Michael J. (1998). An Introduction to the History of Israel and Judah. Paideia. 
  • Van der Toorn, Karel (1996). Family Religion in Babylonia, Syria, and Israel. Brill. 
  • Zevit, Ziony (2001). The Religions of Ancient Israel: A Synthesis of Parallactic Approaches. Continuum. 
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