HEYNLIN, hain'lin, VON STEIN (DE LAPIDE), JOHANN:
German scholastic theologian; b. at
Stein (10 m. e.a.e. of Carlsruhe) between 1425 and
1430; d. in a Carthusian monastery at Basel
Mar. 12, 1496. He studied at Leipsic (1452); but
removed to Paris
(1454), where he became licentiate
(1455), master (1456), fellow of the Sorbonne (1462),
bachelor of theology (1463), and doctor of theology
(1472). He then went to Basel, where by his
energy and talent for organization he accomplished
the victory of realism over nominalism (1464).
Returning to Paris (1466), he became rector of the
University of Paris (1469) and prior of the Sorbonne (1470). Together with Guillaume Fichet he
introduced the art of printing in Paris and took an
active part in the suppression of nominalism by the
edict of Louis XI. (1473). Later he was prominent
as a preacher in Basel (1474-78); he then became
professor of theology and rector in the University
of Tübingen (1478); but the opposition of the
nominalists induced him to leave Tübingen to
become rector of the chapter in Baden-Baden
(1479). Afterward active as a teacher and reformer
of morals in Bern (1480), but unable to attain
success, he retired to Basel, first as canon and
preacher of the cathedral (1484); but, wearied of
the violent struggles with the nominslists, he entered the Carthusian monastery (1487). His commentary on Aristotle was written during his stay
in Paris, but not published until many years later
by his pupil Amerbach.
Carl Albrecht Bernouilli.
Bibliography:
F. Fischer, Johann" Heyntin, Basel, 1861;
W. Visoher, Geschichte der Unieenitdt Basal, pp. 157-188,
ib. 1880; C. von Prantl, Geacnichte der Lopik, iv. 188 sqq.,
298, Leipm0. 1890; H. Denifie and E. Chatelain, Auotwiwn charhaarii unioersitatis
Parisiensis ii. 903, 907, 913, 918-917, 921, Paris, 1897; A. Claudin, The Pirst
Paris Press; an Amount of As Books puNiahed for
O. Bidet and J. Heyntin . . .. 1470-1472, pp. 35-37, London,
1898.
HEZEKIAH.
- Name, Character, and Chronology (§ 1).
Rejection and Reaaeumption of Vassalage to
- Assyria (§ 2).
8ennaoherib's Third Campaign (§ 3).
- Hem's Later Life and Deeds (§ 4).
Hezekiah (Hebr. ,H4iyyahu,
Isa. xxxvi. 1 and
often; fli*yyah, II Kings xviii. 1, 14-16; YeAiz
tiYydhu, II Kings xx. 10 and often;
:. Acme, Yelfizftyah, Hos. i. 1; Asayr. tiaza
Character, kiya'u; Gk. Ezekias;
Lat. Ezechias)
and was twelfth king of Israel, son and
Chronology. successor of AWLz. His dates according
to the old chronology are 727-696
B.C.; according to Krihler, 724-896; according to
Duncker, 728-697; and according to Wellhausen,
Kamphausen, Meyer, and Stade, 714-686. The
difficulty of determining the exact dates arises from
the fact that
II Kings xviii. 10
states that Samaria fell in the sixth year of Hezekiah's reign, wherefrom
it would result that he ascended the throne in the
year 728 B.C.; verse 13 states, however, that Sennacherib's campaign
against Judea took place in Hezekiah's fourteenth year. The cuneiform inscriptions clearly establish that this campaign occurred in the year 701
B.c.; so, according to these data, Hezekiah began to reign in 715
B.c. According to
II Kings xviii. 2,
he was twenty-five years old when he ascended the throne, but the text appears
to be corrupt and should probably read fifteen
instead of twenty-five. He was
possessed of energy
and courage, was prudent and active, religious in
disposition. He is the only king, except Josiah, of
whom the Book of Kings says that, like David, he
did that which was pleasing to Yahweh
(II Kings xviii. 3-4).
He not only did away with the high
places, but also endeavored to make it a rule that
sacrifices should be offered only in the temple on
Zion
(II Kings xviii. 4;
Mic. i. 5).
In this way he strove to free the religious observances from those
parts which he considered as either antagonizing
(asherim and the brazen serpent) or as likely to
endanger (high places and M"~ebhoth) the true
knowledge and veneration of Yahweh as the holy
and supernal God.
It was probably after the violent death of Sargon
in 705 B.C., and while his successor, Sennacherib,
was occupied by a renewed attempt of
s. Rejection
Merodach-baladan to make himself
and master of Babylon (see AssymA, VI.,
Reassumption
3, if 12-13), that Hezekiah severed
of his connection with
Assyria. It seems
Vassalage that he took a prominent part in the
to Assyria. revolt against Babylon, since he took
charge of King Padi of
Ekron when the
latter was
dethroned and made prisoner on account
of his faithfulness to the Great King. He seems also
to have been engaged in active negotiations with
Egypt (cf. Isa. xxx.-xxxi.). After Sennacherib had
subdued Merodach-baladan, he sought, in 701
B.c., to reestablish his sovereignty in the Mediterranean
region. The Book of Kings affirms that Hezekiah
sent a request for pardon to Sennacherib at Lachish
and afterward paid him a heavy tribute. It is then
stated in detail in II Kings xviii.17-19, 35-37, that
Sennacherib demanded the surrender of Jerusalem.
Hezekiah, however, refused, on Isaiah's assurance
that the city would not be captured, and Sen
nacherib was forced to turn back because the
angel of Yahweh destroyed 185,000 of his men.
Sennaaherib's description of the results of his
third campaign in the year 701 B.C.
(Schrader,
KB, ii. 91 sqq.) narrates the capture
3. Sennacherib
of the Phenician cities, the defeat of
's Zidka of Ascalon, the conquest of
Third Ekron in spite of the approach of an
Campaign. Egyptian-Ethiopian army of relief,
which was repulsed near Eltekeh, and
lastly his successes against Hezekiah. But these
successes involve only that Hezekiah was imprisoned
in Jerusalem, was
forced to surrender Padi, to send
a heavy tribute to the Great King in Nineveh, and
also an embassy to pay homage. The comparison
of these statements with the other accounts of
Sennacherib's victories shows that the campaign
against Hezekiah failed in its principal aim. Prob
ably
Sennacherib, during his operations with the
main army in Philistia, sent to Judah a division
which occupied and devastated the county and
also surrounded Jerusalem. Thereupon Hezekiah
gave up his enterprise, although he had been one
of the leaders in the revolt. He sent the message
of his submission to Sennacherib at Lachish, prob
ably after the battle at Eltekeh, and before the fall
of Ekron, at the same time surrendering Padi. At
first Sennacherib seemed to be satisfied with this;
but after Ekron was taken and he decided to move
on toward Egypt, he did not consider it prudent
to leave Hezekiah's still unimpaired and fortified
city in his rear, and he demanded through the
rabshak [commander] the surrender of Jerusalem.
The surrender of Jerusalem to the Assyrians would
have ended the remnant of independence enjoyed
by Judah, and would have brought Hezekiah per
sonally into great danger. In his perplexity Heze
kiah turned to his God; and just as Isaiah had
been right when he told Israel it would be to its
injury to take part in world-politics, so also the
prophecy which he was then empowered to give
proved true. Sennacherib was thus forced to
return home without capturing Jerusalem. The
cause of his return was probably, according to
II Kings xix. 7,
the news of a renewal of revolt in
Babylonia. In addition to this (if
II Kings xix. 9-19, 36
also refers to what took place in 701
B.c.,
and not, as Winckler conjectures--Geschichte Baby
loniens and Assyriens, Leipsic, 1892,
pp. 255-258
to a later event) some great misfortune, probably
a
plague, befell his army just when he intended to
move on toward Egypt.
Although God did not .permit the Assyrians to
capture Jerusalem, nevertheless Hezekiah became
a vassal of Assyria. Of greater
value
4. Hezeki- than this semi-independence was the
ah's increase of earnest faith which the
Later Life pious Jews derived from their mis
and fortunes. The people, however, soon
Deeds. relapsed into the state of immorality;
and under Manasseh the moral and
religious condition of the people became worse than
it had been under Hezekiah. For this reason even
in Hezekiah's time (cf.
Jer. xxvi. 17-19)
Micah
prophesied that the day would come when God
would deliver Jerusalem to destruction. Hezekiah's
intimate relation to his God is shown by the de
scription of
the illness which brought him near to
death, when, after a fervent prayer of the sick king,
he was cured by a remedy employed by Isaiah.
isa. xxxviii. contains a song of thanksgiving ascribed
to Hezekiah after his illness, of the authenticity of
which there should be no doubt. It is certainly an
error on the part of later critics to undervalue the
title of the collection of proverbs, Prov. xxv.-xxix.:
"These are also proverbs of Solomon which the
men of Hezekiah, king of Judah, copied out." This
is undeniable testimony that Hezekiah appointed
a commission to make a selection of the proverbs
of
Solomon. That this commission had also other
literary duties, especially that of collecting psalms,
is highly probable. Lastly, according to
II Kings xx. 20;
II Chron. xxxii. 30;
Ecclus. xlviii. 17,
Hezekiah built a subterranean canal from Gihon,
the Virgin's Fountain of to-day, on the eastern slope
of the southern spurs of Zion, to a pool at the lower
end
of the Tyropaean valley.
The Siloam Inscription (q.v.), found in this tunnel in 1880, is considered the oldest Hebrew inscription known, and
to date from the time of Hezekiah. The Shiloah
mentioned in
Isa. viii. 6
was probably a watercourse
which existed before Hezekiah's day.
W. Lotz.
Bibliography:
Besides the literature given under Ahab.
consult: the sources in 11 Kings xviii.-xx.; II Chron.
xxix.-xxxii.; and Isa. xxxvi-xxxix; R. W. Rogers,
Hist. op Babylonia and Assyria, 2 vols., New
York, 1900;
R. Sinker, Hezekiah and his Age, London, 1897; L. B.
Paton, Early Hist. of Syria and Palestine, ib. 1901;
J. V. Prasek, Sanheribs Feldafge gegen Judo, in Mitteilungen der vorderasialischen Gesellschaft, viii. 4, Berlin, 1903;
O. Weber, Sanherib, König yon Assyrien, in Der alts
Orient, vi. 3, Leipsic, 1903; DB, ii. 376-379; EB, ii.
205-60; the commentaries on the Scriptural sours;
and C. F. Kent, The Student'a Old Testament, ii. 499-502,
New York, 1905.
