2 Kings · Chapter 20

V. 1. Those days-In the year of the Assyrian invasion. Set, &c.-Make thy will, and settle the affairs of thy family and kingdom. Not live-Such threatenings, though absolutely expressed, have often secret conditions.

Verse 1. Set thine house in order] It appears from the text that he was smitten with such a disorder as must terminate in death, without the miraculous interposition of God: and he is now commanded to set his house in order, or to give charge concerning his house; to dispose of his affairs, or in other words, to make his will; because his death was at hand. “This sickness,” says Jarchi, “took place three days before the defeat of Sennacherib.” That it must have been before this defeat, is evident. Hezekiah reigned only twenty-nine years, 2 Kings 18:2. He had reigned fourteen years when the war with Sennacherib began, 2 Kings 18:13, and he reigned fifteen years after this sickness, 2 Kings 20:6; therefore 14+15=29, the term of his reign. Nothing can be clearer than this, that Hezekiah had reigned fourteen years before this time; and that he did live the fifteen years here promised. That Hezekiah’s sickness happened before the destruction of Sennacherib’s army, is asserted by the text itself: see 2 Kings 20:6.

Verse 1. In those days was Hezekiah sick unto death — That is, in the same year in which the king of Assyria invaded Judea; for Hezekiah reigned in all twenty-nine years, and surviving this sickness fifteen years, it must have happened in his fourteenth year, which was the year in which Sennacherib invaded him. It appears, however, from verse 6, in which God promises to deliver him and Jerusalem out of the hand of the king of Assyria, that it took place before that deliverance; but the sacred historian thought proper to place it after that event, that he might not interrupt the story of Sennacherib. Thus saith the Lord, Set thy house in order, &c. — Make thy will, and settle the affairs of thy family and kingdom. This he the rather presses upon him, because the state of his kingdom peculiarly required it, for it is plain Hezekiah had not, as yet, any son; Manasseh, his heir and successor, not being born till three years after this time; compare verse 6 with 2 Kings 21:1. Thou shalt die, and not live — Thy disease is mortal in its kind, and will be so in effect, if God do not by a miracle prevent it. Such threatenings, though expressed absolutely, have often secret conditions.

Verse 1. In those days; the year after Hezekiah’s deliverance from the Assyrians, and the fifteenth of his reign.

HEZEKIAH’S SICKNESS AND RECOVERY, 1-7.

1. In… days — About the time of the first Assyrian invasion, for Hezekiah reigned twenty-nine years in all, and lived fifteen after this sickness, so that, according to biblical data, his sickness must have occurred in the fourteenth year of his reign. Compare verse 6 with 2 Kings 18:2, 13, and note on ver. 12. Sick unto death — Sick with a disease intrinsically fatal, unless miracle intervened. Set thine house in order — Settle up all thy worldly affairs, make the final arrangement and disposition of thy household matters. Compare 2 Samuel 17:23. Some explain it, Make thy last will, and give orders respecting thy successor. This, however, would only be a part of the household affairs of a dying king. In homiletics these words are often explained as a charge to prepare spiritually for death and the judgment beyond. Thou shalt die, and not live — Literally, Dying art thou, and thou wilt not live. These words are not an irreversible decree that he should die from that sickness, but an announcement, which, like Jonah’s proclamation to the Ninevites, (Jonah 3:4, 10,) was revoked and changed by reason of the humiliation and prayers of the king. It was God’s decree, through ordinary natural law, reversible only by special interposition.

V. 2. Turned his face-As he lay in his bed. He could not retire to his closet, but he retired as well as he could, turned from the company, to converse with God.

Verse 2. Then he turned his face to the wall — As he lay in his bed. He could not retire to his closet; but he retired as well as he could; he turned from the company to converse with God. When we cannot be so private as we would in our devotions, nor perform them with the usual outward expressions of reverence and solemnity, yet we must not, therefore, omit them, but compose and address ourselves to them as well as we can.

2. Turned his face to the wall — Towards the wall of his room, away from all present, so as not to be confused by the sight of men. This act was “not merely to collect his thoughts, or to conceal his tears, but as a natural expression of strong feeling. As Ahab turned his face towards the wall in anger, (1 Kings 21:4,) so Hezekiah dies the same in grief.” — Alexander.

V. 3. In truth-Sincerely with an honest mind. I am not conscious to myself of any gross exorbitances, for which thou usest to shorten mens days. Wept-For that horror of death which is and was common to men, especially, in the times of the Old Testament, when the grace of God in Christ was not so fully manifested, as now it is: and, for the distracted condition in which the church and state were then likely to be left, through the uncertainty of the succession to the crown.

Verse 3. I beseech thee, O Lord] Hezekiah knew that, although the words of Isaiah were delivered to him in an absolute form, yet they were to be conditionally understood, else he could not have prayed to God to reverse a purpose which he knew to be irrevocable. Even this passage is a key to many prophecies and Divine declarations: see chap. 18 of Jeremiah. Hezekiah pleads his uprightness and holy conduct in his own behalf. Was it impious to do so? No; but it certainly did not savour much either of humility or of a due sense of his own weakness. If he had a perfect heart, who made it such?-God. If he did good in God’s sights who enabled him to do so?-God. Could he therefore plead in his behalf dispositions and actions which he could neither have felt nor practiced but by the power of the grace of God? I trow not. But the times of this ignorance God winked at. The Gospel teaches us a different lesson.

Wept sore.] How clouded must his prospects of another world have been! But it is said that, as he saw the nation in danger from the Assyrian army, which was then invading it, and threatened to destroy the religion of the true God, he was greatly affected at the news of his death, as he wished to live to see the enemies of God overthrown. And therefore God promises that he will deliver the city out of the hands of the king of Assyria, at the same time that he promises him a respite of fifteen years, 2 Kings 20:6. His lamentation on this occasion may be seen in Isaiah, Isaiah 38:9-22.

Verse 3. Remember how I have walked before thee in truth — Sincerely, with an honest mind. I am not conscious to myself of any exorbitances, for which thou art wont to shorten men’s days. And Hezekiah wept sore — “Under the law, long life and uninterrupted health were promised as the rewards of obedience, and premature death was denounced as a punishment; see Exodus 20:12; Deuteronomy 5:33; and 30:16. When we reflect on this, we need not be surprised at the sorrow which this good king expressed at his approaching dissolution. He looked upon it as a punishment, and consequently as a mark of the divine displeasure. Other reasons too might strongly operate upon a good mind. The suddenness of this terrible and unexpected denunciation; the unsettled state both of his public and domestic affairs; and the natural dread of death inherent in the human mind, which might in this case possibly be augmented from a sense of his own defects, and from a thorough persuasion that God was displeased at him, by cutting him off in such a manner, in the very flower of his age, and when his kingdom and family particularly required his best assistance. However, be the reasons what they might, it behooves us certainly to judge with great candour of a prince, whose character is so good as that of Hezekiah: and, perhaps, blessed as we are, with a clearer knowledge of a future state than Hezekiah enjoyed, there are but few who can look upon death, awful as it is even to the best, without some degree of very serious concern.” — Dodd.

3. I have walked before thee in truth — He appeals to his piety and zeal for Jehovah, as evinced by his destruction of idolatry and trust in God, which were matters of record. Compare 2 Kings 18:3-7. This language of the king is not to be regarded as self-praise. “Hezekiah stood in the economy of the Old Testament, that is, in the economy of legal righteousness; the entire revelation of the Old Testament is concentrated in the Law of Moses, as that of the New Testament is concentrated in the Gospel; so that to walk according to this law is not to be morally pure and free from sin, but to serve Jehovah as the only God, to fear him, to trust him, and to love him with all the heart. Hezekiah could say all this without pharisaical self-praise, just as well as Paul could say, without self-righteousness, ‘I have fought a good fight; I have kept the faith.’” — Bahr. Wept sore — Wept greatly, or violently. Josephus says, he was afflicted because he had no heir to succeed him in the kingdom. Such a fact may have increased his grief, for it appears from verse 6, compared with 2 Kings 21:1, that his son and successor, Manasseh, was born three years after this; but his chief agony seems to have been that he was about to be cut off in the midst of life, and such a calamity was looked upon as a stroke of Divine anger, and evidence of great wickedness. See Job 15:32; 22:16; Psalm 55:23; Proverbs 10:27; Ecclesiastes 7:17. It is easy to see, then, why Hezekiah appeals so earnestly to his righteous acts. It is not in self-praise, but in self-vindication.

V. 4. Court-Of the king’s palace. This is noted to shew God’s great readiness to hear the prayers of his children.

Verse 4. Into the middle court] rxh hatstser, the court. This is the reading of the Masoretic Keri: העיר haair, “of the city,” is the reading of the text, and of most MSS.; but the versions follow the Keri.

Verses 4, 5. Afore Isaiah was gone out into the middle court — Namely, of the king’s palace. This is mentioned to show God’s great readiness to hear the prayers of his children. Thus saith the God of thy father David — I am mindful of my promise made to David and his house, and will make it good in thy person. I have heard thy prayer, I have seen thy tears — Prayer addressed to God with fervency and affection, is in a special manner pleasing to him; and when offered in faith, and for things which he, in his word, hath encouraged or authorized us to ask, shall be heard and answered. I will heal thee — Diseases are God’s servants; as they go where he sends them, so they come when he remands them, Matthew 8:8, 9. On the third day thou shalt go up to the house of the Lord — To give him solemn praise for his mercy. That he was able to go up so soon as the third day, showed the cure to be miraculous.

4. The middle court — So the Keri and the ancient versions; but the Kethib seems to be the more ancient reading, the middle of the city, that is, the central part of Jerusalem. So this word of the Lord came to him soon after he had left the king’s presence.

V. 5. God of, &c.-I am mindful of my promise made to David and his house, and will make it good in thy person. Shalt go-To give me solemn praise for this mercy.

Verses 4, 5. Afore Isaiah was gone out into the middle court — Namely, of the king’s palace. This is mentioned to show God’s great readiness to hear the prayers of his children. Thus saith the God of thy father David — I am mindful of my promise made to David and his house, and will make it good in thy person. I have heard thy prayer, I have seen thy tears — Prayer addressed to God with fervency and affection, is in a special manner pleasing to him; and when offered in faith, and for things which he, in his word, hath encouraged or authorized us to ask, shall be heard and answered. I will heal thee — Diseases are God’s servants; as they go where he sends them, so they come when he remands them, Matthew 8:8, 9. On the third day thou shalt go up to the house of the Lord — To give him solemn praise for his mercy. That he was able to go up so soon as the third day, showed the cure to be miraculous.

5. I will heal thee — This change from the former announcement, that he should not live, (verse 1,) shows that that announcement was not irrevocable but conditional. On the third day thou shalt go up — This would be to the king a pledge and token of Divine interposition, and place beyond doubt the miraculous character of his cure.

V. 6. Fifteen years-We have not an instance of any other, who was told before-hand just how long, he should live. God has wisely kept us at uncertainties, that we may be always ready.

Verse 6. I will add unto thy days fifteen years] This is the first and only man who was ever informed of the term of his life. And was this a privilege! Surely no. If Hezekiah was attached to life, as he appears to have been, how must his mind be affected to mark the sinking years! He knew he was to die at the end of fifteen years; and how must he feel at the end of every year, when he saw that so much was cut off from life? He must necessarily feel a thousand deaths in fearing one. I believe there would be nothing wanting to complete the misery of men, except the place of torment, were they informed of the precise time in which their lives must terminate. God, in his abundant mercy, has hidden this from their eyes.

Verse 6. I will add to thy days fifteen years — Beyond what thou dost now expect, and beyond the time thou wouldst live if I left thee to the force of thy disease. We have not an instance of any other who was told beforehand just how long he should live. God has wisely kept us at uncertainties, that we may be always ready.

6. I will add unto thy days fifteen years — A remarkable announcement, and of doubtful worth to Hezekiah. These additional years would not yet make him an old man, and most of them would be too apt to be spent in carnal security. And they produced an heir whose life and reign were a calamity to the kingdom. Out of the hand of the king of Assyria — This clearly indicates that these events occurred at the time of the Assyrian invasion. See note on verse 12.

Verse 7. Take a lump of figs-and laid it on the boil] We cannot exactly say in what Hezekiah’s malady consisted. שחינ shechin signifies any inflammatory tumour, boil, abscess, &c. The versions translate it sore, wound, and such like. Some think it was a pleurisy; others, that it was the plague; others, the elephantiasis; and others, that it was a quinsey. A poultice of figs might be very proper to maturate a boil, or to discuss any obstinate inflammatory swelling. This Pliny remarks, Omnibus quæ maturanda ant discutienda sunt imponuntur. But we cannot pronounce on the propriety of the application, unless we were certain of the nature of the malady. This, however was the natural means which God chose to bless to the recovery of Hezekiah’s health; and without this interposition he must have died.

Verse 7. Take a lump of figs — Though the deliverance was certainly promised, yet means must be used, and those suitable. The figs would help to ripen the bile, and bring it to a head, that the matter of the disease might be discharged that way. This means, however, would have been altogether insufficient of itself to effect so sudden and complete a cure, without the co-operation of the divine power, to which the king’s restoration to health is chiefly to be ascribed.

7. A lump of figs — Figs pressed together into a mass or poultice. The use of figs in the cure of boils or ulcers is attested by several ancient writers. Dioscorides says, they “disperse tumors,” and Pliny, they “open ulcers.” The boil — ˆyjv, a burning sore, an in flamed ulcer. In Hezekiah’s case, it was very probably a carbuncle. He recovered — That is, at the end of three days; but previous to his recovery he asked and received a marvellous sign of Divine interposition. See verses 8-11. In Isaiah 38:9-20, we have a psalm of thanksgiving which Hezekiah sang to the Lord at his recovery.

Verse 8. What shall be the sign] He wished to be fully convinced that his cure was to be entirely supernatural; and, in order to this, he seeks one miracle to prove the truth of the other, that nothing might remain equivocal.

Verse 8. Hezekiah said to Isaiah — Or rather, had said; for it is evident this was said before his recovery, though his recovery be mentioned before it. What shall be the sign that the Lord will heal me? — He asks a sign, not because he distrusted the divine promise, but for the strengthening of his faith, which otherwise might have been shaken by the greatness of his danger, and by the contradiction between this and the prophet’s former message.

THE SIGN ON THE DIAL OF AHAZ, 8-11.

8. What shall be the sign — He cannot wait three days; he must have a sign immediately, for his emotion and anxiety are great.

9. Shall the shadow go forward — A more accurate rendering of the Hebrew is that of Keil: The shadow has advanced ten degrees; if it should return ten degrees. This concise and idiomatic Hebrew might thus be paraphrased: The shadow has now advanced ten degrees; if it go back ten degrees, would that be a convincing sign to thee? Hezekiah’s answer in the next verse seems, however, to show that Isaiah had put it to him to decide whether the sign should be an advance or return of ten degrees, and so favours the common version.

V. 10. Go down-In an instant: for that motion of the sun is natural for the kind of it, though miraculous for the swiftness of it; but the other would be both ways miraculous.

Verse 10. It is a light thing for the sun to go down — Namely, in an instant: for that motion of the sun is natural as to the kind of it, though miraculous for the swiftness of it; but the motion backward would be both ways miraculous.

THE SIGN ON THE DIAL OF AHAZ, 8-11.

8. What shall be the sign — He cannot wait three days; he must have a sign immediately, for his emotion and anxiety are great.

V. 11. Degrees-These degrees were lines in the dial: but whether each of these lines or degrees noted an hour, or half an hour, or a quarter of an hour, is uncertain. But the sun itself went back, and the shadow with it. This miracle was noted by the Babylonians, who, having understood that it was done for Hezekiah’s sake, sent to enquire into the truth and manner of it, 2 Chronicles 32:31. Of Ahaz-Which Ahaz had made in the king’s palace. This dial he mentions, because the truth of the miracle might be best and soonest discovered there, this dial possibly being visible out of the king’s chamber, and the degrees being most distinct and conspicuous in it.

Verse 11. He brought the shadow ten degrees backward] We cannot suppose that these ten degrees meant ten hours; there were ten divisions of time on this dial: and perhaps it would not be right to suppose that the sun went ten degrees back in the heavens, or that the earth turned back upon its axis from east to west, in a contrary direction to its natural course. But the miracle might be effected by means of refraction, for a ray of light we know can be varied or refracted from a right line by passing through a dense medium; and we know also, by means of the refracting power of the atmosphere, the sun, when near rising and setting, seems to be higher above the horizon than he really is, and, by horizontal refraction, we find that the sun appears above the horizon when he is actually below it, and literally out of sight: therefore, by using dense clouds or vapours, the rays of light in that place might be refracted from their direct course ten, or any other number of degrees; so that the miracle might have been wrought by occasioning this extraordinary refraction, rather than by disturbing the course of the earth, or any other of the celestial bodies. The dial of Ahaz.] See Clarke’s note on “2 Kings 9:13”, and the observations and diagram at the end of this chapter. See Clarke “2 Kings 20:20”.

Verse 11. Isaiah the prophet cried unto the Lord — Being moved by God’s Spirit, first to offer him this sign, and then to pray for it. And he brought the shadow ten degrees backward — “The dial in use among the Jews,” says Dr. Dodd, “was a kind of stairs; the time of the day was distinguished, not by lines, but by steps, here called degrees; and the shade of the sun moved forward a new degree every half hour. The Jewish doctors and the ancient Christian fathers were of opinion, that the sun actually went backward. They endeavour to support this opinion by showing that Merodach-baladan was incited, by the view of this miracle, to send his messengers to Hezekiah, see 2 Chronicles 32:31; and, as a further confirmation, they add, that it is really taken notice of by Herodotus, in his Euterpe, chap. 142, where he expressly asserts, that the Egyptians had observed strange alterations in the motions of the sun, it having arisen four times out of its usual course. Though this observation should be allowed to be true, yet from hence we are under no necessity to admit that the sun itself, or the earth, was retrograde, that is to say, that either of them went backward; all that the Scriptures require of us is, to admit the fact of the shadow’s going backward; and this may be accounted for without supposing any uncommon motion, either in the sun or in the earth. Nothing more was required to effect this phenomenon, than a reflection of the sun’s rays, and this might have been caused by an alteration in the density of the atmosphere. To this it may be added, that the original mentions nothing of the sun, but only of its beams or shadow; and how its beams might be inflected by a change made in the atmosphere, may easily be conceived by any person conversant in natural philosophy. This endeavour to account for the phenomenon, by no means lessens the miracle; for we assign the alteration of the atmosphere to the immediate and extraordinary operation of Providence, and every extraordinary interposition of Providence is essentially and properly a miracle. Let it further be observed, we by no means offer this solution in exclusion of others; and if any one thinks that the miracle can be better accounted for in any other way, we shall very readily subscribe to that opinion. Liberum de eo judicium lectori committo, says Vitringa.” See note on Joshua 10:12, 13.

Ver. 11. He brought the shadow ten degrees backward. Signs of the truth of prophecy were given to Gideon in regard to his fleece, and to the Israelites when Jeroboam’s altar was rent, &c. To ask this sign, that the sun should retrograde was a hard thing, whether by refraction or otherwise, if we may accommodate the miracle to the weak faith of astronomers. When Herodotus travelled in Egypt, the priests showed him a record of a long day. See Joshua 10. The Chinese also have a record of a very long day, as quoted by Stackhouse, Joshua 10. This dial seems to have occupied a very conspicuous situation.

11. The prophet cried… Lord — So this sign was granted in answer to a prophet’s prayer. He brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz — The Hebrew word for dial is the same as that rendered degrees, (twl[m,) and means properly steps, or ascents; but is here evidently used of something that marked the course of the sun, (compare parallel passage, Isaiah 38:8;) it is, perhaps, best rendered degrees, and the passage may be literally translated thus: He turned the shadow in the degrees which it went down, in Ahaz’s degrees, backward ten degrees.

Various have been the attempts to explain this dial of Ahaz, but from our lack of any certain knowledge of its size and form, all the explanations that have been offered are at best only so many more or less plausible hypotheses. 1.) Some think that the degrees were literally the ascents or steps of some stairway connected with the royal palace, and the shadow was that of some pillar, or obelisk, which fell on a greater or less number of steps, according to the advance of the sun in the heavens. 2.) The rabbies say, that the dial was a concave hemisphere, in which twenty-eight lines were marked, and that the shadow which fell on these lines or degrees was caused by a little globe set in the midst of the concave surface. 3.) Dr. A. Clarke supposed that this dial consisted of eleven steps placed parallel to the horizon, with a perpendicular gnomon fixed in the upper step, which step was placed exactly north and south, and formed the meridian line. 4.) A dial has been discovered near Delhi, in India, which seems to have been designed for an observatory as well as a dial. It is thus described by Kitto: It is a rectangled hexangle, whose hypotenuse is a staircase, apparently parallel to the axis of the earth, and bisects a zone or coping of a wall, which wall connects the two terminating towers right and left. The coping itself is circular, and accurately graduated to mark, by the shadow of the gnomon above, the sun’s progress before and after noon; for when the sun is in the zenith he shines directly on the staircase, and the shadow falls beyond the coping. A flat surface on the top of the staircase, and a gnomon, fitted the building for the purposes of an observatory. 5.) Layard supposes that the dial of Ahaz was a present to that king from Tiglath-pileser, and that in form it resembled the ancient tower of Belus, which was, perhaps, erected partly for astronomical purposes. Whatever its form, this account of its origin is probably correct. Herodotus (ii, 109) informs us that the sun-dial (polov) and the gnomon were inventions of the Babylonians, and Ahaz probably introduced it into Jerusalem at the same time he did the Assyrian altar. 2 Kings 16:10, note. Hence it would very naturally be called the dial of Ahaz.

The theories put forth to explain the manner in which he brought the shadow ten degrees backwards have also been various. Some have affirmed that the miracle was wrought by turning the earth backward in its axial revolution. So stupendous a miracle, however, would in this case have seemed too much like “leaping over the house to unbar the little gate.” Others exclude any real miracle by explaining it as a case of refraction of the solar light. Romauld, prior of the cloister of Metz, observed on March 27, 1703, that a cloud in the higher regions of the atmosphere caused such refraction as to make his dial deviate an hour and a half. A writer in the Journal of the Royal Asiatic Society, (vol. xv, p. 286,) explains the turning back of the shadow as caused by an eclipse of the sun, which occurred Jan. 11, 689 B.C., and which time he accordingly assigns as the date of this event. He supposes that the dial of Ahaz was a flight of steps mounting from north to south at an angle of 34 , which is the angle of the sun’s elevation at Jerusalem at noon during the winter solstice. Thus the sun at noon would throw a shadow which would just tip the top step, and if at this moment the moon passed over the upper limb of the sun, it would have caused the shadow to go backwards on the steps. But whatever the precise nature of the phenomenon, it is clear from the Scripture that it was given as a miraculous sign. Divine power and wisdom may have used some natural media in its production, but it is by no means necessary to seek or to assume such media. Hezekiah was allowed to choose whether the shadow should go down, or return ten degrees, and surely God might have brought the shadow ten degrees backwards by a purely miraculous refraction of those rays only which fell upon the dial. {It seems, perhaps, the most simple way to suppose that Divine power either threw a back shade on the dial, visible to the eye, or wrought subjectively upon the optic sense, so as to make it conceive a back shade, substituting conception for perception.}

THE BABYLONIAN EMBASSY, AND THE PROPHECY OF THE BABYLONIAN

V. 12. Berodach-baladan-He seems to have been the king of Assyria’s vice-roy in Babylon, and upon that terrible slaughter in the Assyrian host, and the death of Sennacherib, and the differences among his sons, to have usurped absolute sovereignty over Babylon. And either himself or his son destroyed the Assyrian monarchy, and translated the empire to Babylon. Sent-Partly, for the reasons mentioned, 2 Chronicles 32:31, and partly, to assure himself of the assistance of Hezekiah against the Assyrians, their common enemy.

Verse 12. At that time Berodach-baladan] He is called

Merodach-Baladan, Isaiah 39:1, and by the Septuagint, Syriac, and Arabic versions, and by several of Kennicott’s and Deuteronomy Rossi’s MSS.; and also by the Babylonian and Jerusalem Talmuds. The true reading seems to be Merodach; the m mem and b beth might be easily interchanged, and so produce the mistake.

Sent letters and a present] It appears that there was friendship between the king of Babylon and Hezekiah, when the latter and the Assyrians were engaged in a destructive war. The king of Babylon had not only heard of his sickness, but he had heard of the miracle; as we learn from 2 Chronicles 32:31.

Verse 12. Berodach-baladan — He seems to have been the king of Assyria’s viceroy in Babylon; and, upon the terrible slaughter in the Assyrian host, and the death of Sennacherib, and the differences among his sons, to have usurped absolute sovereignty over Babylon: and either himself or his son destroyed the Assyrian monarchy, and translated the empire to Babylon. Sent letters and a present to Hezekiah — Congratulating him on his happy restoration to health, and assuring him of his esteem and friendship. According to 2 Chronicles 32:31, one end he had in view in doing this was, that he might inquire of, or concerning, the wonder done in the land, namely, the shadow going back on the dial of Ahaz. And it is probable another was, that he might obtain assistance from Hezekiah against the king of Assyria, their common enemy.

CAPTIVITY, 12-19.

12. At that time — Soon after his recovery. It seems from 2 Chronicles 32:31, that the “princes of Babylon” had heard of “the wonder that was done in the land,” and sent to inquire about it. If the dial were a Babylonian invention, (see note on verse 11,) the men of Babylon might naturally be interested in the wonderful sign that had been given in connexion with it. Berodach-baladan — Better written, as in Isaiah 39:1, Merodach. This king of Babylon was for a long time the great champion of Babylonian independence, and the head of the popular party in that country which long resisted the aggressions of Assyria. His name often occurs on the Assyrian monuments, from which it appears that he was twice defeated and driven from Babylon, once by Sargon, and again by Sennacherib. So unsettled are the principal authorities respecting the chronology of his rule at Babylon, that it seems impossible at present to decide, from sources aside from the Scriptures, the exact date of his sending this embassy to Hezekiah. The Scriptures, however, clearly make it synchronize with Sennacherib’s first invasion of Palestine, (see ver. 1, note,) and until more certain and controlling evidence is gathered from the monuments, or from some other source, we prefer to adhere to this opinion. The absence of Sennacherib from his capital may have furnished an occasion for Merodach to seek an alliance with Judea, and perhaps also with Egypt, to resist the Assyrian power. And these very efforts of Babylonia to form a great league against Assyria may have caused Sennacherib to content himself for the time with Hezekiah’s silver and gold, (2 Kings 18:14,) and to return at once and vanquish Merodach-baladan. Afterwards, according to our note on 2 Kings 18:17, Sennacherib made a second campaign westward, presuming to complete the conquest of Judea and Egypt. It should here be noted that, as we have elsewhere shown, the sacred writers do not always record events with reference to their chronological sequence, and therefore the placing of this account of Hezekiah’s sickness and of this embassy after that of Sennacherib’s retreat is no certain evidence as to the order of the events. Letters and a present — According to Josephus, Merodach wished to form an alliance with Hezekiah, and these letters and the present were doubtless to prepare the way. For he had heard — Not only that he had been sick, but also that he had been miraculously saved, and that his dial had given a miraculous sign. 2 Chronicles 32:31.

V. 13. His treasures-For though his country had lately been harassed by the Assyrians, yet he had reserved all his treasures and precious things, which he and his fathers had gathered in Jerusalem. Besides, he had considerable spoils out of the Assyrian camp. Also he had many presents sent to him, 2 Chronicles 32:23. Shewed-Which he did through pride of heart, 2 Chronicles 32:25,26, being lifted up by the great honour which God had done him, in working such glorious miracles for his sake, and by the great respects rendered to him from divers princes, and now by this great Babylonian monarch. So hard a matter is it even for a good man to be high and humble.

Verse 13. Hezekiah hearkened unto them] Instead of [mvyw vaiyishma, he hearkened, jmvyw vaiyismach, he rejoiced or was glad, is the reading of twelve of Kennicott’s and Deuteronomy Rossi’s MSS., the parallel place, Isaiah 39:2, the Septuagint, Syriac, Vulgate, Arabic, some copies of the Targum, and the Babylonian Talmud.

All the house of his precious things] Interpreters are not well agreed about the meaning of the original htkn nechothoh, which we here translate precious things, and in the margin spicery or jewels. I suppose the last to be meant.

There was nothing in his house] He showed them through a spirit of folly and exultation, all his treasures, and no doubt those in the house of the Lord. And it is said, 2 Chronicles 32:31, that in this business God left him to try him, that he might know all that was in his heart; and this trial proved that in his heart there was little else than pride and folly.

Verse 13. Hezekiah hearkened unto them, &c. — He was so pleased, or rather, transported with joy, at the honour the king of Babylon had done him, that he not only gave his ambassadors a gracious audience, and granted them a league and amity, but ordered his officers to show them all the rarities and precious things which he had in his treasures, with his spices, costly ointments, and the house of his armour — For though his country had been lamentably harassed and plundered by the king of Assyria, and he had endeavoured to appease him with large sums of money and other gifts; yet he had reserved much gold and silver, and many curiosities and valuable things, which he and his fathers had gathered in Jerusalem. Besides, no doubt, he had got considerable spoils out of the Assyrian camp. Also many presents had been sent him since the stroke from heaven on Sennacherib’s army, and his own miraculous recovery from sickness, and the astonishing sign which God had previously given him of it. There was nothing in his house, nor in all his dominion, which Hezekiah showed them not — In this he was influenced by pride of heart and vain ostentation, (2 Chronicles 32:25, 26,) being lifted up, it seems, by the great honour God had done him, in working such glorious miracles for his sake, and by the great respect rendered to him by divers princes, and now by this great Babylonian monarch. So hard a matter it is even for a good man to be high and humble. Although no particular mention is made of Hezekiah’s showing these strangers the temple, yet, as it was by far the most sumptuous and splendid building in Jerusalem, and the greatest curiosity in his dominions, there can be no doubt but it was shown them, as far as it was permitted to heathen, who were not proselytes to the Jewish religion, to see it; but whether he took any pains to make them acquainted with the great Being who was worshipped there, and who, by his almighty power, had wrought the miracles which had excited their attention, or with his laws, and the ordinances of his service, may well be doubted. Although, certainly, he had a very fair opportunity of doing this, and of demonstrating to them the unreasonableness and folly of idolatry in all its branches, and especially of their worship of the sun, which the late miracle had shown to be no more than the creature and servant of the God of Israel.

13. Hezekiah hearkened unto them — Many manuscripts and versions here read, was glad of them, or rejoiced over them, (µhyl[ jmcy,) as in Isaiah 39:2; but this is no sufficient proof that our text is corrupt. [mv is, indeed, seldom construed with l[, but examples are to be found in chapter 22:13, and Genesis 41:15. The king hearkened unto the proposal to form an alliance with Merodach-baladan; and to convince them that he was not so feeble and destitute of resources as the king of Assyria might pretend, he showed them his treasures. House of his precious things — Better, as the margin, house of spicery, or spice house. So the word is rendered at Genesis 37:25. Spices were regarded as very precious things. The spices — Rather, the aromatics, or perfumes; all sorts of fragrant plants or spices which create a pleasant smell. The precious ointment — “Not fine olive-oil,” says Keil, “but, according to the rabbies and Movers, the valuable balsam oil which was obtained in the royal gardens; for olive oil, which was obtained in all Judea, was not stored in the treasure-chambers along with the gold, silver, and perfumes, but in special storehouses.” 1 Chronicles 27:28. House of his armour — The armory, or arsenal. In all his dominion — He made known to them the whole extent of his resources, whether of wealth, luxuries, or power. Those expositors who understand this embassy to have visited Hezekiah after the Assyrian invasion, and after Sennacherib had taken away all the silver of the temple and the palace, (2 Kings 18:15,) are put to it to account for all those treasures of gold and silver and precious things yet in possession of the Jewish king. They argue that Sennacherib took only silver and gold, not spices or arms, and that Hezekiah preferred to strip the doors and pillars of the temple for gold and silver, rather than give up that which was concealed in his treasuries. They also suppose that the treasury of Jerusalem had been replenished by the gifts mentioned in 2 Chronicles 32:23. But if, as we have assumed, (verse 12, note,) this embassy came before Hezekiah had given all his silver and gold to Sennacherib, this accumulation of treasure is the more easily accounted for.

Verses 14, 15. Hezekiah said, They are come from a far country — A vain-glorious expression, intimating the great honour which he had from all parts, far and near. Even from Babylon — That potent monarchy; which he mentions to magnify his own honour and happiness. What have they seen in thy house? — He asks, not because he was ignorant of it, but in order that, from Hezekiah’s answer, he might take occasion of delivering God’s message to him.

14. From a far country — This thought seems to have flattered his vanity and pride. He must needs be great who receives ambassadors from such a far country as Babylon.

Verses 14, 15. Hezekiah said, They are come from a far country — A vain-glorious expression, intimating the great honour which he had from all parts, far and near. Even from Babylon — That potent monarchy; which he mentions to magnify his own honour and happiness. What have they seen in thy house? — He asks, not because he was ignorant of it, but in order that, from Hezekiah’s answer, he might take occasion of delivering God’s message to him.

CAPTIVITY, 12-19.

12. At that time — Soon after his recovery. It seems from 2 Chronicles 32:31, that the “princes of Babylon” had heard of “the wonder that was done in the land,” and sent to inquire about it. If the dial were a Babylonian invention, (see note on verse 11,) the men of Babylon might naturally be interested in the wonderful sign that had been given in connexion with it. Berodach-baladan — Better written, as in Isaiah 39:1, Merodach. This king of Babylon was for a long time the great champion of Babylonian independence, and the head of the popular party in that country which long resisted the aggressions of Assyria. His name often occurs on the Assyrian monuments, from which it appears that he was twice defeated and driven from Babylon, once by Sargon, and again by Sennacherib. So unsettled are the principal authorities respecting the chronology of his rule at Babylon, that it seems impossible at present to decide, from sources aside from the Scriptures, the exact date of his sending this embassy to Hezekiah. The Scriptures, however, clearly make it synchronize with Sennacherib’s first invasion of Palestine, (see ver. 1, note,) and until more certain and controlling evidence is gathered from the monuments, or from some other source, we prefer to adhere to this opinion. The absence of Sennacherib from his capital may have furnished an occasion for Merodach to seek an alliance with Judea, and perhaps also with Egypt, to resist the Assyrian power. And these very efforts of Babylonia to form a great league against Assyria may have caused Sennacherib to content himself for the time with Hezekiah’s silver and gold, (2 Kings 18:14,) and to return at once and vanquish Merodach-baladan. Afterwards, according to our note on 2 Kings 18:17, Sennacherib made a second campaign westward, presuming to complete the conquest of Judea and Egypt. It should here be noted that, as we have elsewhere shown, the sacred writers do not always record events with reference to their chronological sequence, and therefore the placing of this account of Hezekiah’s sickness and of this embassy after that of Sennacherib’s retreat is no certain evidence as to the order of the events. Letters and a present — According to Josephus, Merodach wished to form an alliance with Hezekiah, and these letters and the present were doubtless to prepare the way. For he had heard — Not only that he had been sick, but also that he had been miraculously saved, and that his dial had given a miraculous sign. 2 Chronicles 32:31.

Verse 16. Isaiah said, Hear the word of the Lord — Hear what his judgment is of this, and how wide his thoughts are from thy thoughts! Thou wast transported when the messengers of the king of Babylon arrived; to thy eye it appeared the most favourable conjuncture that could have happened to thee; thou madest a parade of all thy riches, and of thy armoury, to induce them to enter into an alliance with thee against the king of Assyria. Thou thoughtest if thou couldest secure their friendship and alliance, thou wouldest be safe; even safer than in putting thy trust in the Lord God of Israel. But hear the word of the Lord; see the foolishness of thy thoughts: This very nation, in whom thou thinkest to find security, is the nation that shall take away all these treasures, and carry away thy sons into captivity.

CAPTIVITY, 12-19.

12. At that time — Soon after his recovery. It seems from 2 Chronicles 32:31, that the “princes of Babylon” had heard of “the wonder that was done in the land,” and sent to inquire about it. If the dial were a Babylonian invention, (see note on verse 11,) the men of Babylon might naturally be interested in the wonderful sign that had been given in connexion with it. Berodach-baladan — Better written, as in Isaiah 39:1, Merodach. This king of Babylon was for a long time the great champion of Babylonian independence, and the head of the popular party in that country which long resisted the aggressions of Assyria. His name often occurs on the Assyrian monuments, from which it appears that he was twice defeated and driven from Babylon, once by Sargon, and again by Sennacherib. So unsettled are the principal authorities respecting the chronology of his rule at Babylon, that it seems impossible at present to decide, from sources aside from the Scriptures, the exact date of his sending this embassy to Hezekiah. The Scriptures, however, clearly make it synchronize with Sennacherib’s first invasion of Palestine, (see ver. 1, note,) and until more certain and controlling evidence is gathered from the monuments, or from some other source, we prefer to adhere to this opinion. The absence of Sennacherib from his capital may have furnished an occasion for Merodach to seek an alliance with Judea, and perhaps also with Egypt, to resist the Assyrian power. And these very efforts of Babylonia to form a great league against Assyria may have caused Sennacherib to content himself for the time with Hezekiah’s silver and gold, (2 Kings 18:14,) and to return at once and vanquish Merodach-baladan. Afterwards, according to our note on 2 Kings 18:17, Sennacherib made a second campaign westward, presuming to complete the conquest of Judea and Egypt. It should here be noted that, as we have elsewhere shown, the sacred writers do not always record events with reference to their chronological sequence, and therefore the placing of this account of Hezekiah’s sickness and of this embassy after that of Sennacherib’s retreat is no certain evidence as to the order of the events. Letters and a present — According to Josephus, Merodach wished to form an alliance with Hezekiah, and these letters and the present were doubtless to prepare the way. For he had heard — Not only that he had been sick, but also that he had been miraculously saved, and that his dial had given a miraculous sign. 2 Chronicles 32:31.

V. 17. Behold-This judgment is denounced against him for his pride; for his ingratitude, whereby he took that honour to himself which he should have given entirely to God; and for his carnal confidence in that league which he had now made with the king of Babylon, by which, it is probable, he thought his mountain to be so strong, that it could not be removed.

Verse 17. Behold, the days come] This was fulfilled in the days of the latter Jewish kings, when the Babylonians had led the people away into captivity, and stripped the land, the temple, &c., of all their riches. See Daniel 1:1-3.

Verse 17. Behold, the days come, &c. — So small was the power of the Babylonians at this time, in respect of their mighty neighbour, the king of Assyria, whom the Jews stood in perpetual fear of, that nothing could seem more improbable than that the Babylonians should carry away the inhabitants of Jerusalem captive. But the divine providence ruleth over all, and sees from the beginning to the end; and, accordingly, in about a hundred and twenty-five years after, the event proved that the word of the Lord stands fast for ever, and that what he speaks shall surely come to pass. Thus short-sighted is human policy! Thus does our ruin often arise from that in which we most place our confidence!

17. Shall be carried unto Babylon — This seems to have been the first explicit prophecy of this great woe of Judah, though Micah’s (iv, 10) prediction of the same event must have been nearly contemporary. The prophecy is especially remarkable, since Babylon was at this time an inferior power, little more than a dependency of Assyria, whose leading men had risen in rebellion; and there was far more probability that Judah would be carried into exile either by the king of Assyria or by the king of Egypt, which two at the time seemed to divide the empire of the world between them.

V. 18. Thy sons-Of thy grand-children. Eunuchs-They shall be servants to that heathen monarch, whereby both their bodies will be subject to slavery, and their souls exposed to the peril of idolatry, and all sorts of wickedness.

Verse 18. They shall be eunuchs] Perhaps this means no more than that they should become household servants to the kings of Babylon. See the fulfillment, 2 Kings 24:13-15, and Daniel 1:1-3.

Verse 18. And of thy sons, &c. — Thy grand-children, who are often called sons. They shall be eunuchs, &c. — They shall be servants to that heathen monarch, whereby both their bodies will be subject to slavery, and their souls exposed to the peril of idolatry, and all sorts of wickedness. This was a very sore judgment, and by it God would teach the world the great evil of sin; yea, even of those sins which are generally esteemed but small or venial.

18. Thy sons — Thy descendants. For the fulfilment of this prophecy, see 2 Kings 24:11-16; 25:1-21. They shall be eunuchs — They shall serve the king of Babylon in all those offices in which eunuchs were accustomed to serve. The word need not be pressed in its most literal sense to signify that all the Jewish captives who thus served would be castrated, for many would serve, like Daniel and his companions, (Daniel 1:3-7,) who were not eunuchs in the stricter sense.

V. 19. Good is, &c.-I heartily submit to this sentence, as being both just, and merciful. True penitents, when they are under divine rebukes, call them not only just, but good. Not only submit to, but accept of the punishment of their iniquity. So Hezekiah did, and by this it appeared, he was indeed humbled for the pride of his heart.

Verse 19. Good is the word of the Lord] He has spoken right, I have done foolishly. I submit to his judgments.

Is it not good if peace and truth be in my days?] I believe Hezekiah inquires whether there shall be peace and truth in his days. And the question seems to be rather of an interested nature. He does not appear to deplore the calamities that were coming on the land, provided peace and truth might prevail in his days.

Verse 19. Good is the word of the Lord — I heartily submit to this sentence, as being most just and merciful. All true penitents, when they are under divine rebukes, call them not only just, but good: not only submit to, but accept of the punishment of their iniquity. So Hezekiah did, and by this it appeared he was indeed humbled for the pride of his heart. Undoubtedly it was most grievous to him to hear of the calamities that should befall his children; but, notwithstanding, with a truly penitent and pious mind, he pronounced the sentence good, as coming from that Being who not only does nothing but what is right, but nothing but what is tempered with mercy and goodness, even when he punishes; and therefore a resigned submission to his will is highly reasonable and proper, and our absolute duty.

19. Good is the word of the Lord — A pious expression of submission to the Divine judgment. Compare the similar language of Eli. 1 Samuel 3:18, and of Shimei, 1 Kings 2:38. “He calls that good,” says Le Clerc, “in which it is right to acquiesce, as having proceeded from Him who does nothing but what is not only most just, but tempered with the greatest goodness, even when he inflicts punishment.” If peace and truth be in my days — He can regard it as nothing but pure goodness and special deference to himself that the judgment is not to come in his own time.

Verse 20. The rest of the acts of Hezekiah] See the parallel places in Isaiah and in 2 Chronicles. In this latter book, 2 Chronicles 32:24-33, we find several particulars that are not inserted here; especially concerning his pride, the increase of his riches, his storehouses of corn, wine, and oil; his stalls for all manner of beasts; his cities, flocks, and herds, in abundance; and the bringing the upper water course of Gihon to the west side of the city of David, by which he brought a plentiful supply of water into that city, &c., &c., &c.

ON the subject of the Babylonian embassy I may say a few words. However we may endeavour to excuse Hezekiah, it is certain that he made an exhibition of his riches and power in a spirit of great vanity; and that this did displease the Lord. It was also ruinous to Judea: when those foreigners had seen such a profusion of wealth, such princely establishments, and such a fruitful land, it was natural for them to conceive the wish that they had such treasures, and from that to covet the very treasures they saw. They made their report to their king and countrymen, and the desire to possess the Jewish wealth became general; and in consequence of this there is little doubt that the conquest of Jerusalem was projected. History is not barren in such instances: the same kind of cause has produced similar effects. Take two or three notable instances.

When the barbarous Goth and Vandal nations saw the pleasant and fruitful plains and hills of Italy, and the vast treasures of the Roman people, the abundance of the necessaries, conveniences, comforts, and luxuries of life, which met their eyes in every direction; they were never at rest till their swords put them in possession of the whole, and brought the mistress of the world to irretrievable ruin.

Vortigern, a British king, unhappily invited the Saxons, in 445, to assist him against his rebellious subjects: they came, saw the land that it was good, and in the end took possession of it, having driven out, or into the mountains of Wales, all the original Britons.

The Danes, in the ninth century, made some inroads into England, found the land better than their own, and never rested till they established themselves in this country, and, after having ruled it for a considerable time, were at last, with the utmost difficulty, driven out. These nations had only to see a better land in order to covet it, and their exertions were not wanting in order to possess it.

How far other nations, since those times, have imitated the most foolish and impolitic conduct of the Jewish king, and how far their conduct may have been or may yet be marked with the same consequences, the pages of impartial history have shown and will show: God’s ways are all equal, and the judge of all the earth will do right. But we need not wonder, after this, that the Jews fell into the hands of the Babylonians, for this was the political consequence of their own conduct: nor could it be otherwise, the circumstances of both nations considered, unless God, by a miraculous interposition, had saved them; and this it was inconsistent with his justice to do, because they had, in their pride and vanity, offended against him. To be lifted up with pride and vain glory in the possession of any blessings, is the most direct way to lose them; as it induces God, who dispensed them for our benefit, to resume them, because that which was designed for our good, through our own perversity becomes our bane.

1. I have intimated, in the note on 2 Kings 20:11, that the shadow was brought back on the dial of Ahaz by means of refraction. On this subject some farther observations may not be improper.

2. Any person may easily convince himself of the effect of refraction by this simple experiment: Place a vessel on the floor, and put a piece of coin on the bottom, close to that part of the vessel which is farthest off from yourself; then move back till you find that the edge of the vessel next to yourself fairly covers the coin, and that it is now entirely out of sight. Stand exactly in that position, and let a person pour water gently into the vessel, and you will soon find the coin to reappear, and to be entirely in sight when the vessel is full, though neither it nor you have changed your positions in the least.

By the refracting power of the atmosphere we have several minutes more of the solar light each day than we should otherwise have. “The atmosphere refracts the sun’s rays so as to bring him in sight every clear day, before he rises in the horizon, and to keep him in view for some minutes after he is really set below it. For at some times of the year we see the sun ten minutes longer above the horizon than he would be if there were no refractions, and above six minutes every day at a mean rate.”-Ferguson.

And it is entirely owing to refraction that we have any morning or evening twilight; without this power in the atmosphere, the heavens would be as black as ebony in the absence of the sun; and at his rising we should pass in a moment from the deepest darkness into the brightest light; and at his setting, from the most intense light to the most profound darkness, which in a few days would be sufficient to destroy the visual organs of all the animals in air, earth, or sea.

That the rays of light can be supernaturally refracted, and the sun appear to be where he actually is not, we have a most remarkable instance in Kepler. Some Hollanders, who wintered in Nova Zembla in the year 1596, were surprised to find that after a continual night of three months, the sun began to rise seventeen days sooner than (according to computation deduced from the altitude of the pole, observed to be seventy-six degrees) he should have done; which can only be accounted for by a miracle, or by an extraordinary refraction of the sun’s rays passing through the cold dense air in that climate. At that time the sun, as Kepler computes, was almost five degrees below the horizon when he appeared; and consequently the refraction of his rays was about nine times stronger than it is with us.

3. Now this might be all purely natural, though it was extraordinary, and it proves the possibility of what I have conjectured, even on natural principles; but the foretelling of this, and leaving the going back or forward to the choice of the king, and the thing occurring in the place and time when and where it was predicted, shows that it was supernatural and miraculous, though the means were purely natural. Yet in that climate, (LAT. thirty-one degrees fifty minutes north, and LONG. thirty-five degrees twenty-five minutes east,) where vapours to produce an extraordinary refraction of the solar rays could not be expected, the collecting or producing them heightens and ascertains the miracle. “But why contend that the thing was done by refraction? Could not God as easily have caused the sun, or rather the earth, to turn back, as to have produced this extraordinary and miraculous refraction?” I answer, Yes. But it is much more consistent with the wisdom and perfections of God to perform a work or accomplish an end by simple means, than by those that are complex; and had it been done in the other way, it would have required a miracle to invert and a miracle to restore; and a strong convulsion on the earth’s surface to bring it ten degrees suddenly back, and to take it the same suddenly forward. The miracle, according to my supposition, was performed on the atmosphere, and without in the least disturbing even that; whereas, on the other supposition, it could not have been done without suspending or interrupting the laws of the solar system, and this without gaining a hair’s breadth in credulity or conviction more by such stupendous interpositions than might be effected by the agency of clouds and vapours. The point to be gained was the bringing back the shadow on the dial ten degrees: this might have been gained by the means I have here described, as well as by the other; and these means being much more simple, were more worthy the Divine choice than those which are more complex, and could not have been used without producing the necessity of working at least double or treble miracles.

4. Before I proceed to the immediate object of inquiry, I shall beg leave to make some observations on the invention and construction of DIALS in general.

SUNDIALS must have been of great antiquity, though the earliest we hear of is that of Ahaz; but this certainly was not the first of its kind, though it is the first on record. Ahaz began his reign about four hundred years before Alexander, and about twelve years after the foundation of Rome. Anaximenes, the Milesian, who flourished about four hundred years before Christ, is said by Pliny to have been the first who made a sundial, the use of which he taught to the Spartans, but others give this honour to Thales, his countryman, who flourished two hundred years before him. Aristarchus of Samos, who lived before Archimedes, invented a plain horizontal disc, with a gnomon, to distinguish the hours, and had its rim raised all around, to prevent the shadow from extending too far. Probably all these were rude and evanescent attempts, for it does not appear that the Romans, who borrowed all their knowledge from the Greeks, knew any thing of a sundial before that set up by Papirius Cursor, about four hundred and sixty years after the foundation of Rome; before which time, says Pliny, there was no mention of any account of time but by the rising and setting of the sun. This dial was erected near the temple of Quirinus, but is allowed to have been very inaccurate. About thirty years after, the consul Marcus Valerius Messala brought a dial out of Sicily, which he placed on a pillar near the rostrum; but as it was not made for the latitude of Rome, it did not show the time exactly; however it was the only one they had for a hundred years, when Martius Philippus set up one more exact.

Since those times the science of dialling has been cultivated in most civilized nations, but we have no professed treatise on the subject before the time of the jesuit Clavius, who, in the latter part of the sixteenth century, demonstrated both the theory and practice of dialling; but he did this after the most rigid mathematical principles, so as to render that which was simple in itself exceedingly obscure. Though we have useful and correct works of this kind from Rivard, Deuteronomy Parcieux, Dom. Bedos de Celles, Joseph Blaise Garnier, Gravesande, Emerson, Martin, and Leadbetter; yet something more specific, more simple, and more general, is a desideratum in the science of sciaterics or dialling. Observations on the nature and structure of the

sundial of Ahaz, with a diagram on its supposed form.

5. When writing on the appointment of Jehu to be king of Israel, 2 Kings 9:13, I was struck with the manner in which the subject of the thirteenth verse was understood by the Chaldee: “Then they hastened and took every man his garment, and put it under him, on the TOP of the STAIRS;” according to the Hebrew, המעלות גרם la el gerem

hammaaloth, which might be translated, on the bare (naked or uncovered) steps. This the Targumist has translated by שעיא grdl lidrag sheaiya, “at the HOUR-STEPS.” The other versions, knowing nothing of what was intended, have endeavoured to guess severally at a meaning. On turning to 2 Kings 20:11, where the same word מעלוה maaloth is used, and most evidently there implies some kind of sundial, I found the Chaldee still more pointed, both in this and in the parallel place, Isaiah 38:8, rendering the Hebrew words שעיא אבנ trwxb betsurath eben sheaiya, “by the shadow of the stone of hours,” from which I was led to conclude that some kind of gnomonic figure, or sundial, was intended; and that the hours or divisions of time were shown by a shadow, projected on stone steps, gradually ascending to a certain height. This thought I communicated to the Rev. Philip Garrett, one of the preachers among the people called Methodists, of whose rare knowledge in the science of gnomonics, and ingenuity in constructing every possible variety of dials, I had already indubitable proofs, and requested him, from the principle I had laid down, to try whether such an instrument could be constructed that might serve at once as a public tribunal, and as a dial, to ascertain all the inequalities of the Jewish division of time?

A more difficult problem in the science he was never called to solve. Though several had attempted to construct dials to show the mode by which different nations measured time, and among the rest the Jews; yet nothing properly satisfactory has been produced, although one nearly in the same form of outline with the present may be found in Hutton’s Mathematical Recreations, vol. iii., p. 337, projected on a plane superficies, which could not possibly show the ascending and descending of the shadow like that now before the reader, which the ingenuity of the above gentleman has brought to almost as great a degree of perfection as can reasonably be expected. And that the dial of Ahaz was constructed on a similar principle, there can be but little doubt, as the words of the original seem to express this and no other form; and so the Chaldee appears to have understood it; nor is it easy to conceive that one on any other principle could ascertain in all seasons the varying admeasurement of the Jewish time.

6. Having said thus much relative to the circumstances which gave birth to this dial, it may be deemed necessary to give a general view of the natural and artificial divisions of time, and then a description of the dial itself. The most obvious division of time is into day and night; these are marked out by the rising and setting of the sun. Modern writers call the time from sunrise to sunset the natural day; the night is the time from sunset to sunrise; these days and nights are subject to great inequalities in every part of the earth, except under the equator. The most ancient division of the equatorial day was into the morning and evening; the night was divided into watches.

Hours are either equal or unequal; an unequal hour is the twelfth part of a natural day, or the twelfth part of the night. In summer, when the days are the longest, the diurnal hours are the longest, and the nocturnal hours shortest; in winter, on the contrary, when the days are shortest, the hours of the day are the shortest, and the hours of the night longest. The difference between the hours of the day and those of the night is greatest at the solstices, because then there is the greatest inequality between the length of the day and that of the night. At the equinoxes, when the days and nights are of an equal length, all hours, both of days and nights, are equal.

The ancient Jews made use of unequal hours; with them sunrise was the beginning of the first hour of the day, noon was the end of the sixth hour, and the twelfth hour ended at sunset.

Doctor Long observes, “These times might be measured by an astronomer; but how unequal hours can be marked for common use, is not easy to say.” He farther observes that “the ancients had sundials; but I think unequal hours could not be marked thereon exactly.” And in a note on this observation he remarks “The sundials of the ancients, to show unequal hours, were not made in the method used at present, with a gnomon parallel to the axis of the earth, but had a pin set upright upon a plane, rounded at the upper end, the shadow whereof marked their unequal hours in the following manner: by means of an analemma, or projection of the sphere, six curves were drawn upon the plane, to show where the shadow of the pin at the several hours terminated every month in the year; one curve served for two months, because the shadows are of the same length in January as in December, in February as in November, in March as in October, &c.; each curve was drawn long enough to take in all the hours of the longest day in the respective months, and was divided into twelve equal parts. It is easy to see that a dial made by this method, in order to show the unequal hours exactly, ought to have half as many curves, or parallel lines, as there are days in the year, but this would require so many lines as would make it all confusion; it is possible they had only one line for a month, and that for the middle of the month.”

The doctor is perfectly correct in observing, that “the sundials of the ancients, to show unequal hours, were not made in the method used at present, with a gnomon parallel to the axis of the earth;” because such a dial could not be of any use to those nations whose divisions of the solar hours were unequal, or more or less than sixty minutes to an hour. But the doctor is mistaken in supposing the difficulty, or rather impossibility, of constructing a sundial to show these unequal hours; for eleven lines are all that is necessary to show the hours for every day in the year; and forty-four lines would show all the quarters: whereas, on his plan, it would require near eleven hundred calculations of the altitude of the sun, and the same number to show where the shadow of the gnomon at the several hours terminated. His dial would therefore require above one hundred and eighty parallel lines, and nearly eleven hundred marks for the hours only; but if the quarters are inserted, four thousand four hundred marks would be necessary. This would require the labour of six or eight months, whereas the plan here adopted would not require in its calculations and construction as many hours.

7. A description of the dial. This dial consists of eleven steps placed parallel to the horizon, with a perpendicular gnomon fixed in the upper or middle step, which step is placed exactly north and south, and forms the meridian or sixth-hour line.

All the operations of this dial are determined by the point of the shadow projected from the gnomon on the steps of the dial.

Every day for six months the shadow from the point of the gnomon makes a different angle with the gnomon, which makes the hours of one day to differ in length from the hours of the preceding and following days. The same observations apply to the other six months in the year. The shadow crosses each step of the dial every day in the year. Each day in the year consists of twelve hours from the time of sunrise to sunset, which makes a difference of twenty minutes between an hour in the longest day and an hour in the shortest. The longest day, consisting of twelve hours of seventy minutes to an hour; and the shortest of twelve hours of fifty minutes to an hour; but when the sun enters Aries or Libra each hour consists of sixty minutes.

To be able to understand this dial, one example will be sufficient: On the 21st of March, or the 23d of September, the shadow from the print of the gnomon will enter or ascend the first step of the dial, at the first hour of the day, at the west side of the dial on the equinoctial line; eleven minutes afterwards the shadow comes in contact with the circle marked fifteen degrees, which is the altitude of the sun at that time; twenty-four minutes afterwards the shadow touches the circle of twenty degrees; and in twenty-five minutes it ascends the second step, at the second hour of the day, when the altitude of the sun is twenty-five degrees eight minutes. In twenty-four minutes the shadow comes to the circle of thirty degrees; and twenty-five minutes after it arrives at the circle of thirty-five degrees; and in eleven minutes it ascends the third step at the third hour of the day, when the altitude is thirty-six degrees fifty-seven minutes. In sixteen minutes the point of the shadow intersects the circle of forty degrees; and in forty-four minutes it ascends the fourth step at the fourth hour of the day, when the altitude of the sun is forty-seven degrees twenty-two minutes; and in eighteen minutes of time it comes in contact with the circle of fifty degrees, &c., &c., until it arrives at the meridian step or line at the sixth hour of the day, when the altitude is fifty-eight degrees ten minutes; than the shadow descends the sixth step, and moves on to the seventh, &c., descending step after step, tracing the equinoctial tine on the east side of the dial, intersecting the steps or hour lines, and the circles of altitude, until it leaves the dial at the eleventh hour of the day. A dial of this construction is the most simple, useful, and durable that can be made; and as exclusively and completely adapted to ascertain the ancient Jewish divisions of the solar hours.

The steps of this dial render the construction a little more difficult than it otherwise would be if the lines were drawn on a plane superficies, which would give exactly the same divisions of the hours.

N. B. A vertical south dial, in lat. thirty-one degrees fifty minutes, (the latitude of Jerusalem,) could be of little or no use to ascertain these divisions for several months in the year. The same remark may be made respecting a south vertical concave dial. The sun cannot shine upon a south vertical plane, in lat. thirty-one degrees fifty minutes in the longest day before fifty-three minutes past eight, or nearly nine, in the morning. With respect to the dimensions of this dial, if we suppose the height of the stile from the bottom of the lowest step to be four feet, this would allow six inches for the thickness of each step, and twelve inches for the height of the stile above the upper step. According to this scale the south end of the dial would be ten yards; the north end sixteen yards; and the east and west sides eight yards two feet. The ground-work might be eighteen yards by twelve, making an oblong square facing the four cardinal points of the heavens.

N. B. All the lines upon a dial-plane are inverted, with respect to the cardinal points of the heavens.

The lines which show the hours from sunrise to the meridian, are on the west side of the dial-plane; and the lines which show the hours from the meridian to sunset are on the east side of the dial-plane; the southern tropic, Capricorn, is on the north end of the dial-plane; and the northern tropic, Cancer, is on the south end of the plane.

The narrow end of the dial looks towards the south, and is marked north; the wide end looks north, and is marked south. The side which looks west is marked sunrise, and the side which looks east is marked sunset.

8. In the annexed diagram a transverse section of the dial is represented where the steps are seen at one view ascending and descending to and from the gnomon or stile on the upper or sixth step. These steps are all equal in their height, but unequal on their upper surface, as the diagram shows, and for the reasons alleged above. Each of these steps might have been divided into parts or degrees, to mark the smaller divisions of time; and to this sort of division there appears to be a reference in the text, where it is said, the shadow went back ten degrees. It seems the miracle was wrought in the afternoon, for it is said, The shadow was brought ten degrees BACKWARD, by which it had GONE DOWN; so it appears that the shadow had reascended ten degrees on the afternoon steps; and when this was done, so that all were fully convinced of the miracle, the shadow again descended to its true place on the steps; and this would be the immediate consequence of dissipating the vapours which I have supposed to be the agent which God employed to produce, by refraction, this most extraordinary phenomenon.

A dial constructed in this way, in the centre of a town, or some public place, would serve, not only to give the divisions of time, but also as a place from which proclamations might be made; and especially from the upper step, where the speaker might stand by the gnomon, and be sufficiently elevated above the crowd below.

On such-a place I have supposed Jehu to have been proclaimed king; and to do him honour his captains spread their garments on the steps; the first, second, third, fourth, and fifth, by which he ascended, to the sixth step, on which the gnomon was placed, and where he was proclaimed and acknowledged the king of Israel; for it is said, The captains hasted, and took every man his GARMENT, and put it under him on the TOP of the STAIRS, and blew with trumpets, saying, JEHU is KING! 2 Kings 9:13; where see the note.

Pietro Nonius or Nunnex, a celebrated Portuguese mathematician about the middle of the sixteenth century, proved that the shadow on a stile in a sundial might go backward without a miracle; which was founded on the following theorem:—

“In all countries, the zenith of which is situated between the equator and the tropic, as long as the sun passes beyond the zenith, towards the apparent or elevated pole, he arrives twice before noon at the same azimuth and the same thing takes place in the afternoon.”

This gave rise to the demonstration that a dial might be constructed for any latitude on which the shadow shall retrograde or go backward. And it is effected in the following manner:—

Incline a plane turned directly south in such a manner that its zenith may fall between the tropic and equator; and nearly about the middle of the distance between these two circles. In the latitude of London, for example, which is fifty-one degrees thirty-one minutes, the plane must make an angle of about thirty-eight degrees. In the middle of the plane fix an upright stile of such a length that its shadow shall go beyond the plane; and if several angular lines be then drawn from the bottom of the stile towards the south, about the time of the solstice, the shadow will retrograde twice in the course of the day, as mentioned above. This is evident, since the plane is parallel to the horizontal plane, having its zenith under the same meridian, at the distance of twelve degrees from the equator towards the north; the shadows of the two stiles must consequently move in the same manner in both.

Of these principles some have endeavoured to make an unholy use, contending that what the Holy Scriptures consider to be a miracle, in the case of the retrogradation of the shadow on the dial of Ahaz, was the effect of a mere natural cause, without any thing miraculous in it. On this subject Dr. Hutton very properly remarks: “It is very improbable, if the retrogradation which took place on the dial of that prince had been a natural effect, that it should not have been observed till the prophet announced it to him as the sign of his cure; for in that case it must have always occurred when the sun was between the tropic and the zenith.” Hutton’s Mathematical Recreations, vol. iii. p. 323.

To this we may add, that if the dial of Ahaz had been thus constructed, the effect must have been generally known; and Hezekiah would never have taken that for a miracle which he and all his courtiers must have observed as an occurrence which at particular seasons, took place twice every day. And that the matter was known publicly to have been a miracle we learn from this circumstance: that Merodach-baladan, king of Babylon, sent his ambassadors to Jerusalem to inquire after the wonder that was done in the land, as well as after Hezekiah’s health: see 2 Chronicles 32:31. But the miraculous interposition is so obvious, that infidelity must be driven to pitiful shifts when it is obliged to have recourse to the insinuation of imposture, in a case where the miraculous interference of God is so strikingly evident. Besides, such a dial could not be constructed for the latitude of Jerusalem without having the north end elevated twenty degrees seven minutes; which could not be used for the purpose which is indicated in the text. See No. 3 of the preceding observations.

II KINGS

CONCLUSION OF HEZEKIAH’S REIGN, 20, 21.

20. His might — His valor or power in battle, by which he smote the Philistines. 2 Kings 18:8. Pool… conduit — The pool or cistern here mentioned is commonly identified with that still known as the “pool of Hezekiah,” which lies within the modern city, some distance northeast of the Yaffa Gate. “The natives now call it Birket-el-Hamman, from the circumstance that its waters are used to supply a bath in the vicinity. Its sides run towards the cardinal points. Its breadth at the north end is one hundred and forty-four feet; its length on the east side about two hundred and forty feet. The depth is not great. The bottom is rock levelled and covered with cement.” — Robinson. This pool is supplied from the waters of the Gihon, or “upper pool,” mentioned in 2 Kings 18:17, which are led by a conduit, or aqueduct, which passes under the city wall a little north of the Yaffa Gate. This is doubtless the same work as that referred to in 2 Chronicles 32:30: “Hezekiah also stopped the upper watercourse of Gihon, and brought it straight down to the west side of the city of David.” Thus the king brought water into the city by covering over the fountains about the city, and leading their waters by subterranean conduits inside the city walls. Compare 2 Chronicles 32:3, 4.

21. Slept with his fathers — According to 2 Chronicles 32:33 he was “buried in the chiefest [rather, the ascent] of the sepulchres of the sons of David.” Why he was not buried in the royal sepulchre does not appear; surely not because he was unworthy, for none equalled him in trusting Jehovah, (2 Kings 18:5,) “and all Judah and the inhabitants of Jerusalem did him honour at his death.” 2 Chronicles 32:33. Perhaps he had chosen this spot for his grave; or perhaps, as Thenius supposes, there was no more room in the royal tomb.