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What saved Jerusalem from destruction by the Assyrian army in 701 BCE? The seemingly invincible Assyrians — the only superpower of the day — had been about to assault the city when they suddenly departed. The Bible says the “angel of the Lord” swept down on the Assyrian camp, killing 185,000 troops as they slept, obliging the survivors to retreat to their homeland in present-day Iraq. Historians for more than a century have generally agreed that if Jerusalem — the only Hebrew city that the invaders had not destroyed — had been seized and the survivors deported (as per imperial policy in such cases), Hebrew society could have been permanently extinguished. Judaism would therefore never have evolved several centuries later and neither of its two kindred monotheisms, Christianity and Islam, would have developed. As if to underscore the event’s importance to Hebrew society, the Bible tells the story of Jerusalem’s miraculous deliverance, three times — in the books of Second Kings, Isaiah and Second Chronicles. The Old Testament/Tanakh/Hebrew Bible presents no other story so often. Modern historians have proposed more down-to-earth explanations for the failure of the Assyrian emperor, Sennacherib. These include an epidemic that caused him to flee, a crisis elsewhere in the empire with which he had to deal, and a simple surrender by Jerusalem’s King Hezekiah. But now another theory — advanced in a 2002 book, The Rescue of Jerusalem: The Alliance between Hebrews and Africans in 701 BC, by a Canadian journalist, Henry Aubin — is rallying new respectability: an army led by Africans from present-day Sudan repelled the Assyrians. The army’s commander would have been a young Kushite, Taharqo, who later became Pharaoh. After 18 years of the book’s obscurity, the Journal of Hebrew Scriptures, is breathing new life into it, commissioning eight specialists in this period of history to judge the theory’s plausibility. The verdict: six of the scholars tilt in favor of the theory, one is undecided, and only one rejects it.

Bible. --- Criticism, Interpretation/Old Testament. --- Religion. --- RELIGION / Biblical Criticism & Interpretation / Old Testament. --- Aubin, Henry, - 1942- - Rescue of Jerusalem. --- Middle East - History - To 622. --- Jerusalem - History - Siege, 701 B.C. --- Egypt - History - To 332 B.C. --- Nubia - History --- Assyria - History. --- Aubin, Henry, --- History of Biblical events. --- Middle East --- Jerusalem --- Egypt --- Nubia --- Assyria --- History --- History. --- Antico Testamento --- Hebrew Bible --- Hebrew Scriptures --- Kitve-ḳodesh --- Miḳra --- Old Testament --- Palaia Diathēkē --- Pentateuch, Prophets, and Hagiographa --- Sean-Tiomna --- Stary Testament --- Tanakh --- Tawrāt --- Torah, Neviʼim, Ketuvim --- Torah, Neviʼim u-Khetuvim --- Velho Testamento --- Arab countries --- Nūbah --- نوبة --- بلاد النوبة --- Siege, 701 B.C.

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Since at least the 19th century Hebrew Bible scholarship has traditionally seen priests and prophets as natural opponents, with different social spheres and worldviews. In recent years several studies have started to question this perspective. The Priests in the Prophets examines how the priests are portrayed in the Latter Prophets and analyzes the relationship between priests and prophets. The contributors also provide insights into the place of priests, prophets, and some other religious specialists in Israelite and Judean society in pre-exilic and post-exilic times.

Priests. --- Prophets. --- Bible. --- Criticism, interpretation, etc. --- 221.08*4 --- 224 --- Theologie van het Oude Testament: cultus --- Profetische boeken van het Oude Testament --- Bible. O.T. Prophets -- Criticism, interpretation, etc. --- Priests --- Prophets --- Judaism --- Religion --- Philosophy & Religion --- 221.08*4 Theologie van het Oude Testament: cultus --- Minor prophets --- Prophethood --- Seers --- Persons --- Pastors --- Clergy --- Priesthood --- Later Prophets --- Latter Prophets --- Neviʼim aḥaronim --- Nevym achronim --- Prophetae Posteriores --- Prophets (Books of the Old Testament) --- Yeŏnsŏ

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