The Middle East: 753–742 BCE

Revival and Consolidation in Assyria

In 745 BCE, following a prolonged period of internal turmoil, a military revolution dramatically transforms Assyria’s fortunes. Ashur-nirari V (755–745 BCE), already weakened by years of ineffective governance and internal strife, is overthrown in a coup led by a dynamic military leader who ascends the throne as Tiglath-Pileser III (745–727 BCE). Immediately upon seizing power, Tiglath-Pileser embarks on an aggressive campaign to restore Assyrian dominance and stability. He swiftly consolidates power domestically and reasserts Assyrian authority over the fragmented territories.

Resurgence and Imperial Ambitions

Tiglath-Pileser’s reign signals the rebirth of the Assyrian Empire, marked by decisive military campaigns. In 743 BCE, Assyrian forces deliver significant blows against the powerful kingdom of Urartu, reclaiming lost territories and rolling back Urartian advances that had threatened Assyria's northern frontier. Tiglath-Pileser decisively secures Assyrian interests in Syria and northern Mesopotamia, setting the stage for renewed expansion and control over vassal states.

Meanwhile, in southern Mesopotamia, Nabonassar establishes a new dynasty in Babylon in 747 BCE. Although initially gaining some autonomy during Assyria's internal chaos, Nabonassar’s Babylon soon falls under the renewed power of Assyria. Tiglath-Pileser reasserts Assyrian suzerainty over Babylon, allowing Nabonassar to rule as a vassal king. This arrangement stabilizes relations between Assyria and Babylonia, bringing a semblance of unity back to the broader Mesopotamian region.

Cultural Developments in Iran

During this era, significant cultural developments occur in northwestern Iran, particularly among the emerging Medes. Around 750 BCE, the Medes construct impressive architectural structures at Tappeh Nush-i Jan, near modern Malayer. Notably, a fire temple dating from this period remains partially intact, with walls rising to a height of twenty-six feet (eight meters), reflecting the region’s evolving religious and cultural practices.

Thus, from 753 to 742 BCE, Assyria experiences a remarkable recovery under the vigorous leadership of Tiglath-Pileser III, while regional powers such as Babylon and Media continue to shape the complex geopolitical and cultural landscape of the Middle East.

The first of a series of tablets collectively called the Babylonian Chronicle record events beginning in the reign of Nabonassar (also Nabonasser, Nabu-nasir, Nebo-adon-Assur or Nabo-n-assar), who founds a kingdom in Babylon in 747 BCE at a time the Assyrian Empire is in disarray through civil war and the ascendancy of other kingdoms such as Urartu.

An army commander involved in the civil war, who adopts the name Tiglath-pileser III with his accession, wins control of Assyria the following year 746 BCE.

He retakes Babylon shortly thereafter under the suzerainty of Assyria.

Nabonassar will continue to rule as a vassal king for fourteen years, until 734 BCE.

The Assyrian king Ashu-rnirari is compelled to stay "in the land" for four years, according to the Assyrian eponym canon.

It is customary for the Assyrian king to campaign every year, and such an indication usually means the kingship has been seriously weakened.

A revolution overthrows the Assyrian royal family in 745.

Ashu-rnirari’s successor, a general elevated by the coup, takes the throne as Tiglath-Pileser III.

He immediately sets himself to the task of restoring Assyria’s imperial power.

Tiglath-Pileser and his autonomous vassals bring the rebellious Babylonians to heel as other Assyrian forces wage a successful campaign in 743 BCE to roll back the Syrian-Armenian kingdom of Urartu, increasingly a menace to the frontier.

Several buildings constructed by the Medes at the archaeological site of Tappeh Nush-i Jan near Malayer in northwest central Iran include an impressive fire temple, built about 750 BCE (whose walls still rise to a height of twenty-six feet, or eight meters).

Near East (753–742 BCE): Kushite Expansion and Prophetic Voices

Kushite Ascendancy in Upper Egypt

From his power base at Napata, approximately four hundred kilometers north of modern-day Khartoum in Sudan, Kashta, King of Kush, significantly expands his influence into Upper Egypt. Around this time, he successfully installs his daughter, Amenirdis I, as the presumptive successor to Shepenupet I, the serving Divine Adoratrice of Amun in Thebes and daughter of Egypt's Osorkon III. This strategic move legitimizes Kushite control over the Thebaid region and marks the initial phase of what some historians recognize as the Twenty-Fifth Dynasty of Egypt. Under Kashta's reign, the native Kushite population situated between the third and fourth Cataracts of the Nile undergoes rapid "Egyptianization," adopting Egyptian cultural practices, religion, and administrative structures. Kashta’s reign concludes around 752 BCE (or 747 BCE), when he is succeeded by his son, Piye.

Literature and Cultural Reflection: The Book of Ruth

During this period, the narrative known as the Book of Ruth emerges, traditionally attributed to the prophet Samuel but likely authored or redacted later. It details the life of Ruth, a Moabite widow who marries Boaz, an older kinsman from Bethlehem, through the assistance of her mother-in-law Naomi. This poignant story emphasizes themes of family loyalty, legal customs such as levirate marriage, and the subtle workings of divine providence in everyday life. Its enduring significance lies in Ruth’s role as an ancestor of King David, thereby anchoring the narrative in the larger historical and theological fabric of the Hebrew scriptures.

The Prophetic Voice of Amos

Around this same era, the prophet Amos, originating from Tekoa in Judah, rises to prominence. Writing in a time of relative prosperity, Amos directs his sharp critique toward the northern kingdom of Israel. He vehemently condemns the stark disparity between the lavish lifestyles of Israel’s elite and their oppression of the poor. His prophetic oracles, characterized by warnings of impending darkness, famine, and destruction, urge urgent social justice reforms and forecast severe divine judgment if his warnings are ignored.

Isaiah's Emergence and Influence

Beginning approximately in 747 BCE, the prophet Isaiah, possibly of noble lineage, begins his influential ministry in Jerusalem. His early messages (later compiled as chapters 1–35 in the Book of Isaiah, known collectively as First Isaiah) address critical internal political and economic policies. Isaiah's tenure will span multiple decades, profoundly shaping Judah's theological and political landscape. Modern scholarship generally agrees that the entirety of the Book of Isaiah comprises contributions from multiple authors and disciples over a prolonged period, though the initial chapters remain closely tied to Isaiah himself or his immediate circle.

Legacy of the Era

The era from 753 to 742 BCE marks a significant cultural, political, and religious transition in the Near East. Kushite influence in Egypt reshapes the political landscape of the region, while the prophetic voices of Amos and Isaiah redefine the spiritual and moral parameters within the Hebrew kingdoms. Meanwhile, the Book of Ruth provides enduring literary and cultural narratives that continue to influence ethical and religious thought. Collectively, these developments illustrate the vibrant intersections between political authority, religious expression, and social justice during a formative period in Near Eastern history.

Near East (753–742 BCE): Kushite Expansion and Prophetic Voices

Kushite Ascendancy in Upper Egypt

From his power base at Napata, approximately four hundred kilometers north of modern-day Khartoum in Sudan, Kashta, King of Kush, significantly expands his influence into Upper Egypt. Around this time, he successfully installs his daughter, Amenirdis I, as the presumptive successor to Shepenupet I, the serving Divine Adoratrice of Amun in Thebes and daughter of Egypt's Osorkon III. This strategic move legitimizes Kushite control over the Thebaid region and marks the initial phase of what some historians recognize as the Twenty-Fifth Dynasty of Egypt. Under Kashta's reign, the native Kushite population situated between the third and fourth Cataracts of the Nile undergoes rapid "Egyptianization," adopting Egyptian cultural practices, religion, and administrative structures. Kashta’s reign concludes around 752 BCE (or 747 BCE), when he is succeeded by his son, Piye.

Literature and Cultural Reflection: The Book of Ruth

During this period, the narrative known as the Book of Ruth emerges, traditionally attributed to the prophet Samuel but likely authored or redacted later. It details the life of Ruth, a Moabite widow who marries Boaz, an older kinsman from Bethlehem, through the assistance of her mother-in-law Naomi. This poignant story emphasizes themes of family loyalty, legal customs such as levirate marriage, and the subtle workings of divine providence in everyday life. Its enduring significance lies in Ruth’s role as an ancestor of King David, thereby anchoring the narrative in the larger historical and theological fabric of the Hebrew scriptures.

The Prophetic Voice of Amos

Around this same era, the prophet Amos, originating from Tekoa in Judah, rises to prominence. Writing in a time of relative prosperity, Amos directs his sharp critique toward the northern kingdom of Israel. He vehemently condemns the stark disparity between the lavish lifestyles of Israel’s elite and their oppression of the poor. His prophetic oracles, characterized by warnings of impending darkness, famine, and destruction, urge urgent social justice reforms and forecast severe divine judgment if his warnings are ignored.

Isaiah's Emergence and Influence

Beginning approximately in 747 BCE, the prophet Isaiah, possibly of noble lineage, begins his influential ministry in Jerusalem. His early messages (later compiled as chapters 1–35 in the Book of Isaiah, known collectively as First Isaiah) address critical internal political and economic policies. Isaiah's tenure will span multiple decades, profoundly shaping Judah's theological and political landscape. Modern scholarship generally agrees that the entirety of the Book of Isaiah comprises contributions from multiple authors and disciples over a prolonged period, though the initial chapters remain closely tied to Isaiah himself or his immediate circle.

Legacy of the Era

The era from 753 to 742 BCE marks a significant cultural, political, and religious transition in the Near East. Kushite influence in Egypt reshapes the political landscape of the region, while the prophetic voices of Amos and Isaiah redefine the spiritual and moral parameters within the Hebrew kingdoms. Meanwhile, the Book of Ruth provides enduring literary and cultural narratives that continue to influence ethical and religious thought. Collectively, these developments illustrate the vibrant intersections between political authority, religious expression, and social justice during a formative period in Near Eastern history.

The so-called Book of Ruth, traditionally ascribed to the prophet Samuel but regarded by skeptics as a novella of probable Hellenistic-era date, describes how Ruth, the Moabite widow of a Bethlehemite weds an older kinsman Boaz with her mother-in-law Naomi's assistance, thereby preserving her deceased husband's posterity and becoming an ancestor of King David.

The artfully crafted plot displays a pronounced belief in the comprehensive but hidden providence of God that works quietly in ordinary events.

The story also describes legal customs concerning levirate marriage, redemption of property, and gleaning in the fields.

The prophet Amos, who apparently lives around this time as a shepherd at Tekoa in the southern kingdom of Judah, addresses a prophetic message to the northern kingdom of Israel.

Writing during a time of prosperity, when a sharp contrast exists between the luxurious life of the nation's leaders and the oppression of the poor, Amos preaches the urgency of social justice and the imminence of divine judgment.

Each of the nine parts of the so-called “Book of Amos” is dominated by a negative message containing threats of darkness, famine, and destruction.

Beginning in 747, the prophet Isaiah speaks about internal political and economic policy.

Isaiah, perhaps of aristocratic origin, lives in Jerusalem from around 742. (Scholars now generally agree that the “Book of Isaiah” contains the work of more than one man, but that chapters 1 to 35, known as First Isaiah, which falls roughly into four periods from 747 to 701, can be ascribed either to Isaiah himself or to his disciples.)

The Dorians that occupied Messenia in the southwestern Peloponnesus after 1200 BCE have over the ensuing centuries intermingled with the inhabitants to form a single people.

The Spartans, coveting the fertile lands of the western Peloponnesus, have subdued the Laconians and, in 743, initiate war with the Messenians, another native Peloponnesian group.

Two early Messenian wars are thought by many modern historians to have occurred: the first, from about  743 BCE to 724 BCE according to the dates given by Pausanias, which historians consider solid) is the Spartan conquest of Messenia; the second, around 660, is precipitated by a Messenian revolt over which the Spartans will ultimately be successful.

The First Messenian War continues the rivalry between the Achaeans and the Dorians that had been initiated by the Return of the Heracleidae (”Dorian Invasion”).

Both sides utilize an explosive incident to settle the rivalry by full-scale war.

Pausanias says that the opening campaign was a surprise attack on Ampheia, a city of unknown location now, but probably on the western flank of Taygetus, by a Spartan force commanded by Alcmenes, Agiad king of Sparta, in the second year of the Ninth Olympiad.

The end of the war was the abandonment of Mount Ithome in the first year of the Fourteenth Olympiad.

The time of the war is so clearly fixed at 743/742 BCE through 724/722 BCE that other events in Greek history are often dated by it.

Pausanias evidently had access to a chronology of events by Olympiad.

The details of the war are not so certain but Pausanias gives an evaluation of his two main sources, the epic poem by Rianos of Bene for the first half and the prose history of Myron of Priene for the second half.

Nothing survives now of the sources except fragments.

Corinth is a backwater city-state (polis) on the Isthmus of Corinth, the narrow stretch of land that joins the Peloponnesus to the mainland of Greece, roughly halfway between Athens and Sparta.

An aristocratic revolution ousts the monarchy in 747 BCE (a traditional date), when the royal clan of Bacchiadae, a tightly knit Doric clan numbering perhaps a couple of hundred adult males and claiming descent from the Dorian hero Heracles through the seven sons and three daughters of a legendary king Bacchis, takes power from the last king, Telestes.

Practicing strict endogamy, which keeps clan outlines within a distinct extended oikos, they dispense with kingship and rule as a group, governing the city by electing annually a prytanis (executive) who holds the kingly position for his brief term, doubtless with a council (though none is specifically documented in the scant literary materials) and a polemarchos (war leader) to head the army.

Corinth is on its way to becoming a unified state.