The Great Reign Of Hezekiah
The Literary Role Of Hezekiah's 'Academy'
The decisive role of Hezekiah, king of Yerusalem, in the literary field
The expression 'the century of Hezekiah' has sometimes been used, in reference at least to the literary activity of the period. The term is accurate enough, and it has the merit of emphasizing the decisive role of the king of Yerusalem in the literary field at this period of ancient history which, in both style and inspiration forms the Hebrew classical period.
It should perhaps be recalled here quite shortly that at the time of Solomon in the first place, and then shortly after his death, two important historical works were produced -the Yahwist cycle and the Elohist cycle.6
In Solomon's reign a group of writers (kohens of the Tabernacle, and also the royal scribes) thought it their duty to collect and write down the oral traditions about the important events of national history. It was true that the memory of the professional story-tellers was to be relied upon, and although the stories were in oral form they were passed on comparatively unchanged. Nevertheless, there was some danger of their being lost since the continuity of this form of documentation was too closely bound up with the survival of a small group of professionals. That is why in Solomon's time it was thought prudent to record in writing the principal chapters of national history. In this way appeared the work known to biblical scholars as the 'Yahwist cycle' (G-d is called 'YAHWEH'), abbreviated to J.
Shortly after the death of Solomon (931) appeared another cycle relating to the same events; it dealt with the story of Abraham (Bereshith), continuing down to the establishment of the sons of Yacob in the Promised land in about 1200-1175 (Book of Yahshua Ben Nun). This collection is called by biblical scholars the 'Elohist cycle' (abbreviated to E) because in it G-d is referred to under the name Elohim.
E is written in a far more formal manner than J. It is a studied style, and on that account less stirring than J. It comes from the northern kingdom.
6 For a more detailed explanation see Solomon the Magnificent in this series. The genesis of these two works is there described; at a later date they were joined together in one.
Two parallel accounts existed side by side
At the time of Hezekiah these two parallel accounts, put down in writing at the end of the tenth century, thus existed side by side. But they had not yet been combined into a single account.
Then, at the time of the fall of Samaria (721), a small body of men of learning succeeded in saving from destruction a summary of the customs of the north and with this precious document they took refuge in Yerusalem. This third version, of great literary beauty, is considered by biblical scholars to be the first elements of the Kohenly Code (which was only completed in the fifth century). Its spirit is fundamentally spiritual. It is known in abbreviation as P.
Thus in the time of Hezekiah in Yerusalem there were in existence three separate traditions which the devout Yahwist was able to read or consult (for at that time writing was fairly widespread in Yahudah): two accounts of a popular nature (J and E) and one of kohenly inspiration (P).
It will be readily understood that this was a national and historical treasure of a kind unequalled at this period. Hezekiah was convinced that it was extremely important to place these works in safety, and no better way could be found than to combine the three accounts in one volume. The writers appointed by the king strove their best to join these accounts together, confining themselves on occasion to setting the various elements side by side. This explains the contradictions to be found in some chapters. In the west, since the time of Herodotus, the 'Father of History', the author is expected to rewrite the narrative, and to unify it, eliminating any contradictory elements which may occur. In the east, on the contrary, the writer is unconcerned with contradictions; in an account of the same event he sees nothing wrong in putting down details which disagree with those which have been given a few lines previously; the historian is a mere compiler.
It was not long before the literary team of the men of Hezekiah -to use the biblical expression Mishle-(Proverbs) 25:1 -to whom the king had entrusted this delicate task, noticed that the story of the national past came to an end at the time when the Twelve Tribes of Yacob settled in Canaan, that is, in about 1175. At that time the Chosen People had just gained possession of the 'Promised land' where there flowed milk and honey. After the accounts of these exploits attributed, perhaps, too exclusively to Yahshua Ben Nun, the historian of those days had only short notes in a fragmentary state for the continuation of the story. These nevertheless were of undoubted interest for the period known as that of the Judges, the leaders who emerged when a group of enemies decided to attack Yisrael on its own territory. With the help of this rather summary information the writers set to work. Using the Book of the Wars of YAHWEH, a book that no longer exists, the writers took care to rearrange the old national memories of the times of the Judges; but they thought it necessary to bind together the different parts of this composite work with a theological theme. They therefore recopied the ancient narratives in their entirety, and furnished each story with an introduction and a conclusion. This was intended to show beyond any doubt that national misfortunes should be considered as the just punishment of Yisrael for its infidelity to YAHWEH.7
7 In David in this series, a description of this four-term equation (a method of explanation suggested by Fr Lagrange) applying to each of these historico-theological pieces was given.
1. Sin: Yisrael falls into idolatry and worships the Canaanite idols.
2 Punishment: the tribes of Yacob, guilty of idolatry, are made vassals by their Canaanite idols
3. Sorrow the Yisraelites express their repentance to YAHWEH.
4 Forgiveness: YAHWEH, moved by great mercy, raises up a 'Judge' (a war leader) who will deliver the tribes of Yisrael from slavery. Shortly afterwards the same process begins again in another part of the Promised Land.
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