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Hezekiah
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Hezekiah
(Hizqiyyahu ben Ahaz)
King of Judah
(Melekh Yehudah)
King Hezekiah from Guillaume Rouillé's Promptuarii Iconum Insigniorum, 1553
Reign
coregency with Ahaz 729,
sole reign 716–697 BC,
coregency with Manasseh 697–687 BC
Predecessor
King Ahaz
Successor
Manasseh
Born
c. 739 BC
probably Jerusalem
Died
c. 687 BC (aged 51 or 52)
probably Jerusalem
Burial
Jerusalem
Spouse
Hephzi-bah
Issue
Manasseh
House
House of David
Father
King Ahaz
Mother
Abijah (also called Abi)
Religion
Judaism
Rulers of Judah
Saul
David
Solomon
Rehoboam
Abijah
Asa
Jehoshaphat
Jehoram
Ahaziah
Athaliah
J(eh)oash
Amaziah
Uzziah/Azariah
Jotham
Ahaz
Hezekiah
Manasseh
Amon
Josiah
Jehoahaz
Jehoiakim
Jeconiah/Jehoiachin
Zedekiah
v
t
e
Hezekiah (/ˌhɛzɪˈkaɪ.ə/)[a] was, according to the Hebrew Bible, the son of Ahaz and the 13th king of Judah.[1] Edwin Thiele has concluded that his reign was between c. 715 and 686 BC.[2] He is considered a very righteous king by the author of the Books of Kings.[3] He is also one of the most prominent kings of Judah mentioned in the Bible and is one of the kings mentioned in the genealogy of Jesus in the Gospel of Matthew.[4]
According to the Bible, Hezekiah witnessed the destruction of the northern Kingdom of Israel by Sargon's Assyrians in c. 722 BC and was king of Judah during the siege of Jerusalem by Sennacherib in 701 BC.[5] Hezekiah enacted sweeping religious reforms, including a strict mandate for the sole worship of Yahweh and a prohibition on venerating other deities within the Temple of Jerusalem.[1] Isaiah and Micah prophesied during his reign.[1]
Contents
1 Etymology
2 Biblical sources
2.1 Family and life
2.2 Reign over Judah
2.3 Political moves and Assyrian invasion
2.4 Hezekiah's construction
2.5 Defeat of Sennacherib's army
2.6 Death of Sennacherib
2.7 Hezekiah's illness and recovery
3 Extra-Biblical records
3.1 Archaeological record
3.1.1 Increase in the power of Judah
3.1.2 Siloam inscription
3.1.3 Lachish relief
3.1.4 Sennacherib's Prism of Nineveh
3.2 Other records
4 Chronological interpretation
5 Other chronological notes
6 Notes
7 References
8 Resources
9 External links
Etymology[edit]
The name Hezekiah means "Yahweh (Jehovah) Strengthens" in Hebrew.[6]
Biblical sources[edit]
See also: Assyrian Siege of Jerusalem and Sennacherib's Prism
The main account of Hezekiah's reign is found in 2 Kings 18–20, Isaiah 36–39, and 2 Chronicles 29–32 of the Hebrew Bible. Proverbs 25:1 mentions that it is a collection of King Solomon's proverbs that were "copied by the officials of King Hezekiah of Judah". His reign is also referred to in the books of the prophets Isaiah, Jeremiah, Hosea, and Micah. The books of Hosea and Micah record that their prophecies were made during Hezekiah’s reign.[7]
Family and life[edit]
Hezekiah was the son of King Ahaz and Abijah. His mother, Abijah (also called Abi),[8] was a daughter of the high priest Zechariah. Based on Thiele's dating, Hezekiah was born in c. 741 BC. He was married to Hephzi-bah. (2 Kings 21:1) He died from natural causes at the age of 54 in c. 687 BC, and was succeeded by his son Manasseh (2 Kings 20:21).
Reign over Judah[edit]
Remnants of the Broad Wall of biblical Jerusalem, built during Hezekiah's days against Sennacherib's siege
According to the Bible, Hezekiah assumed the throne of Judah at the age of 25 and reigned for 29 years (2 Kings 18:2). Some writers[who?] have proposed that Hezekiah served as coregent with his father Ahaz for about 14 years. His sole reign is dated by William F. Albright as 715–687 BC, and by Edwin R. Thiele as 716–687 BC (the last ten years being a co-regency with his son Manasseh).[9]
Hezekiah purified and repaired the Temple, purged its idols, and reformed the priesthood.[10] In an effort to abolish idolatry from his kingdom, he destroyed the high places (or bamot) and the "bronze serpent" (or Nehushtan), recorded as being made by Moses, which became objects of idolatrous worship. In place of this, he centralized the worship of God at the Jerusalem Temple. Hezekiah also defeated the Philistines, "as far as Gaza and its territory", (2 Kings 18:8) and resumed the Passover pilgrimage and the tradition of inviting the scattered tribes of Israel to take part in a Passover festival. He sent messengers to Ephraim and Manasseh inviting them to Jerusalem for the celebration of the Passover. The messengers, however, were not only not listened to, but were even laughed at; only a few men of Asher, Manasseh, and Zebulun came to the city. Nevertheless, the Passover was celebrated with great solemnity and such rejoicing as had not been in Jerusalem since the days of Solomon.[8] Hezekiah is portrayed by the Bible as a great and good king.
Political moves and Assyrian invasion[edit]
Main article: Sennacherib's campaign in Judah
Assyrian archers
After the death of Assyrian king Sargon II in 705 BC, Sargon's son Sennacherib became king of Assyria. In 703 BC, Sennacherib began a series of major campaigns to quash opposition to Assyrian rule, starting with cities in the eastern part of the realm. In 701 BC, Sennacherib turned toward cities in the west. Hezekiah then had to face the invasion of Judah. According to the Bible, Hezekiah did not rely on Egypt for support, but relied on God and prayed to Him for deliverance of his capital city Jerusalem. (2 Kings 18:19-22; 2 Kings 18:32-36; 2 Kings 19:14-19; 2 Kings 19:28; Isaiah 31:1-3)
The Assyrians recorded that Sennacherib lifted his siege of Jerusalem after Hezekiah paid Sennacherib tribute. The Bible records that Hezekiah paid him three hundred talents of silver and thirty of gold as tribute, even sending the doors of the Temple to produce the promised amount, but, even after the payment was made, Sennacherib renewed his assault on Jerusalem.[11] Sennacherib surrounded the city and sent his Rabshakeh to the walls as a messenger. The Rabshakeh addressed the soldiers manning the city wall in Hebrew (Yĕhuwdiyth), asking them to distrust Yahweh and Hezekiah, claiming that Hezekiah's righteous reforms (destroying the idols and High Places) were a sign that the people should not trust their god to be favorably disposed (2 Kings 18:17–35). 2 Kings 19:15 records that Hezekiah went to the Temple and there he prayed to God.
Hezekiah's construction[edit]
Siloam Tunnel
Knowing that Jerusalem would eventually be subject to siege, Hezekiah had been preparing for some time by fortifying the walls of the capital, building towers, and constructing a tunnel to bring fresh water to the city from a spring outside its walls.[10] He made at least two major preparations that would help Jerusalem to resist conquest: the construction of the Siloam Tunnel, and construction of the Broad Wall.
"When Sennacherib had come, intent on making war against Jerusalem, Hezekiah consulted with his officers about stopping the flow of the springs outside the city … for otherwise, they thought, the King of Assyria would come and find water in abundance" (2 Chronicles 32:2–4).
The narratives of the Bible state that Sennacherib's army besieged Jerusalem. (Isaiah 33:1; 2 Kings 18:17; 2 Chronicles 32:9; Isaiah 36)
Defeat of Sennacherib's army[edit]
The Defeat of Sennacherib, oil on panel by Peter Paul Rubens, seventeenth century
According to the biblical record, Sennacherib sent threatening letters warning Hezekiah that he had not desisted from his determination to take the Judean capital. (Isaiah 37:9-20) Although they besieged Jerusalem, the biblical accounts state that the Assyrians did not so much as “shoot an arrow there, ... nor cast up a siege rampart against it”, and that God sent out an angel who, in one night, struck down “a hundred and eighty-five thousand in the camp of the Assyrians,” sending Sennacherib back “with shame of face to his own land”.[12]
Sennacherib’s inscriptions make no mention of the disaster suffered by his forces. But, as Professor Jack Finegan comments: “In view of the general note of boasting which pervades the inscriptions of the Assyrian kings, ... it is hardly to be expected that Sennacherib would record such a defeat.” [13] The Cambridge Bible for Schools and Colleges refers to an "Egyptian tradition, according to which Sennacherib had already reached Pelusium in Egypt, when in a single night his army was rendered helpless by a plague of field-mice which gnawed the bows of the soldiers and the thongs of their shields".[14] The version of the matter that Sennacherib presents, as found inscribed on what is known as the Sennacherib Prism preserved in the University of Chicago Oriental Institute, in part says: “As to Hezekiah, the Jew, he did not submit to my yoke ... Hezekiah himself ... did send me, later, to Nineveh, my lordly city, together with 30 talents of gold, 800 talents of silver, ..." [15] This version inflates the number of silver talents sent from 300 to 800; but in other regards it confirms the biblical record and shows that Sennacherib made no claim that he captured Jerusalem. However, Sennacherib presents the matter of Hezekiah’s paying tribute as having come after the Assyrian threat of a siege against Jerusalem, whereas the Bible states it was paid before.
Death of Sennacherib[edit]
The Flight of Adrammelech, biblical illustration by Arthur Murch
Of Sennacherib's death 2 Kings 19:37 says
"It came about as he was worshiping in the house of Nisroch his god, that Adrammelech and Sharezer killed him [Sennacherib] with the sword; and they escaped into the land of Ararat. And Esarhaddon his son became king in his place."
According to Assyrian records, Sennacherib was assassinated in 681 BC, twenty years after the 701 BC invasion of Judah.[16] A Neo-Babylonian letter corroborates with the biblical account a sentiment from Sennacherib’s sons to assassinate him, an event Assyriologists have reconstructed as historical. The son Ardi-Mulishi, who is mentioned in the letter as killing anyone who would reveal his conspiracy, successfully murders his father in c. 681 BC,[17] and was most likely the Adrammelech in 2 Kings, though Sharezer is not known elsewhere.[18] Assyriologists posit the murder was motivated because Esarhaddon was chosen as heir to the throne instead of Ardi-Mulishi, the next eldest son. Assyrian and Hebrew biblical history corroborate that Esarhaddon ultimately did succeed the throne. Other Assyriologists assert that Sennacherib was murdered in revenge for his destruction of Babylon, a city sacred to all Mesopotamians, including the Assyrians.[19]
Hezekiah's illness and recovery[edit]
Hezekiah showing off his wealth to envoys of the Babylonian king, oil on canvas by Vicente López Portaña, 1789
Later in his life, Hezekiah was ill with a boil [20] or an inflammation [21] which Isaiah initially thought would be fatal. The narrative of his sickness and miraculous recovery is found in 2 Kings 20:1, 2 Chronicles 32:24 and Isaiah 38:1. Various ambassadors came to congratulate him on his recovery,[22] among them from Merodach-baladan, son of the king of Babylon, "for he had heard that Hezekiah had been sick".[23] Hezekiah, his vanity flattered by the visit,[24] showed the Babylonian embassy all the wealth, arms and stores of Jerusalem, revealing too much information to Baladan, king of Babylon (or perhaps boasting about his wealth): he was then confronted by Isaiah, who foretold that a future generation of the people of Judah would be taken as captives to Babylon. Hezekiah was reassured that his own lifetime would see peace and security.[25]
According to Isaiah 38:5, Hezekiah lived another 15 years after praying to God. His son and successor, Manasseh, was born during this time: he was 12 years of age when he succeeded Hezekiah.[26]
According to the Talmud, the disease came about because of a dispute between him and Isaiah over who should pay whom a visit and over Hezekiah's refusal to marry and have children. Some Talmudists also considered that it might have come about as a way for Hezekiah to purge his sins or due to his arrogance in assuming his righteousness.[8]
Extra-Biblical records[edit]
Stamped bulla sealed by a servant of King Hezekiah, formerly pressed against a cord; unprovenanced Redondo Beach collection of antiquities
Extra-Biblical sources do much more for us than give us a pan-Mid Eastern picture into which we contextualize Hezekiah: there are extra-Biblical sources that specify Hezekiah by name, along with his reign and influence. "Historiographically, his reign is noteworthy for the convergence of a variety of biblical sources and diverse extrabiblical evidence often bearing on the same events. Significant data concerning Hezekiah appear in the Deuteronomistic History, the Chronicler, Isaiah, Assyrian annals and reliefs, Israelite epigraphy, and, increasingly, stratigraphy".[27] Archaeologist Amihai Mazar calls the tensions between Assyria and Judah "one of the best-documented events of the Iron Age" (172). Hezekiah's story is one of the best to cross-reference with the rest of the Mid Eastern world's historical documents.
Archaeological record[edit]
A seal impression dating back to 727–698 BCE, reading "לחזקיהו [בן] אחז מלך יהדה" "Belonging to Hezekiah [son of] Ahaz king of Judah" was uncovered in a dig at the Ophel in Jerusalem.[28][29] The impression on this inscription was set in ancient Hebrew script.[30]
A lintel inscription, found over the doorway of a tomb, has been ascribed to his secretary, Shebnah (2 Kings 18:18). LMLK stored jars along the border with Assyria "demonstrate careful preparations to counter Sennacherib's likely route of invasion" and show "a notable degree of royal control of towns and cities which would facilitate Hezekiah's destruction of rural sacrificial sites and his centralization of worship in Jerusalem".[27] Evidence suggests they were used throughout his 29-year reign (Grena, 2004, p. 338). There are some Bullae from sealed documents that may have belonged to Hezekiah himself (Grena, 2004, p. 26, Figs. 9 and 10). There are also some that name his servants (ah-vah-deem in Hebrew, ayin-bet-dalet-yod-mem). In 2015 Eilat Mazar discovered a bulla that bears an inscription in ancient Hebrew script that translates as: "Belonging to Hezekiah [son of] Ahaz king of Judah."[31]This is the first seal impression of an Israelite or Judean king to come to light in a scientific archaeological excavation.[32] Archaeological findings like the Hezekiah seal led scholars to surmise that the ancient Judahite kingdom had a highly developed administrative system.[33] In 2018 Mazar published a report discussing the discovery of a bulla (a type of seal) which she says may have to have belonged to Isaiah. She believes the fragment to have been part of a seal whose complete text might have read "Belonging to Isaiah the prophet."[34] Several other biblical archaeologists, including George Washington University's Christopher Rollston have pointed to the bulla being incomplete, and the present inscription not enough to necessarily refer to the Biblical figure.[35]
Increase in the power of Judah[edit]
According to the work of archaeologists and philologists, the reign of Hezekiah saw a notable increase in the power of the Judean state. At this time Judah was the strongest nation on the Assyrian-Egyptian frontier.[36] There were increases in literacy and in the production of literary works. The massive construction of the Broad Wall was made during his reign, the city was enlarged to accommodate a large influx, and population increased in Jerusalem up to 25,000, "five times the population under Solomon."[27] Archaeologist Amihai Mazar explains, "Jerusalem was a virtual city-state where the majority of the state's population was concentrated," in comparison to the rest of Judah's cities (167).[37] Archaeologist Israel Finkelstein says, "The key phenomenon—which cannot be explained solely against the background of economic prosperity—was the sudden growth of the population of Jerusalem in particular, and of Judah in general" (153).[37] He says the cause of this growth must be a large influx of Israelites fleeing from the Assyrian destruction of the northern state. It is "[t]he only reasonable way to explain this unprecedented demographic development" (154).[37] This, according to Finkelstein, set the stage for motivations to compile and reconcile Hebrew history into a text at that time (157).[37] Mazar questions this explanation, since, he argues, it is "no more than an educated guess" (167).[37]
Siloam inscription[edit]
Siloam pool
The Siloam Tunnel was chiseled through 533 meters (1,750 feet) of solid rock[18] in order to provide Jerusalem underground access to the waters of the Gihon Spring or Siloam Pool, which lay outside the city.
The Siloam Inscription from the Siloam Tunnel is now in the Istanbul Archaeology Museum. It "commemorates the dramatic moment when the two original teams of tunnelers, digging with picks from opposite ends of the tunnel, met each other" (564).[18] It is "[o]ne of the most important ancient Hebrew inscriptions ever discovered."[18] Finkelstein and Mazar cite this tunnel as an example of Jerusalem's impressive state-level power at the time.
Archaeologists like William G. Dever have pointed at archaeological evidence for the iconoclasm during the period of Hezekiah's reign. The central cult room of the temple at Arad (a royal Judean fortress) was deliberately and carefully dismantled, "with the altars and massebot" concealed "beneath a Str. 8 plaster floor". This stratum correlates with the late 8th century; Dever concludes that "the deliberate dismantling of the temple and its replacement by another structure in the days of Hezekiah is an archeological fact. I see no reason for skepticism here."[38]
Lachish relief[edit]
Part of the Lachish Relief, British Museum. Battle scene, showing Assyrian cavalry in action. Above, prisoners are led away.
Under Rehoboam, Lachish became the second most important city of the kingdom of Judah. During the revolt of king Hezekiah against Assyria, it was captured by Sennacherib despite determined resistance (see Siege of Lachish).
As the Lachish relief attests, Sennacherib began his siege of the city of Lachish in 701 BC.[39] The Lachish Relief graphically depicts the battle, and the defeat of the city, including Assyrian archers marching up a ramp and Judahites pierced through on mounted stakes. "The reliefs on these slabs" discovered in the Assyrian palace at Nineveh "originally formed a single, continuous work, measuring 8 feet ... tall by 80 feet ... long, which wrapped around the room" (559).[18] Visitors "would have been impressed not only by the magnitude of the artwork itself but also by the magnificent strength of the Assyrian war machine."[18]
Sennacherib's Prism of Nineveh[edit]
Six-sided clay prism containing narratives of Sennacherib's military campaigns, Oriental Institute Museum of Chicago University
Sennacherib's Prism was found buried in the foundations of the Nineveh palace. It was written in cuneiform, the Mesopotamian form of writing of the day. The prism records the conquest of 46 strong towns [40] and "uncountable smaller places," along with the siege of Jerusalem where Sennacherib says he just "shut him up...like a bird in a cage,"[18] subsequently enforcing a larger tribute upon him.
The Hebrew Bible states that during the night, the angel of Jehovah (YHWH Hebrew) brought death to 185,000 Assyrians troops (2 Kings 19:35), forcing the army to abandon the siege, yet it also records a tribute paid to Sennacherib of 300 silver talents following the siege. There is no account of the supernatural event in the prism. Sennacherib's account records his levying of a tribute from Hezekiah, the king of Judea, who was within Jerusalem, leaving the city as the only one intact following the exile of the northern ten-tribe kingdom of Israel due to idolatry. (2 Kings 17:22,23; 2 Kings 18:1-8) Sennacherib recorded a payment of 800 silver talents, which suggests a capitulation to end the siege. However, Inscriptions have been discovered describing Sennacherib’s defeat of the Ethiopian forces. These say: “As to Hezekiah, the Jew, he did not submit to my yoke, I laid siege to 46 of his strong cities . . . and conquered (them) . . . Himself I made a prisoner in Jerusalem, his royal residence, like a bird in a cage.” (Ancient Near Eastern Texts, p. 288) He does not claim to have captured the city. This is consistent with the Bible account of Hezekiah’s revolt against Assyria in the sense that neither account seems to indicate that Sennacherib ever entered or formally captured the city. Sennacherib in this inscription claims that Hezekiah paid for tribute 800 talents of silver, in contrast with the Bible’s 300, however this could be due to boastful exaggeration which was not uncommon amongst kings of the period. Furthermore, the annals[specify] record a list of booty sent from Jerusalem to Nineveh.[41] In the inscription, Sennacherib claims that Hezekiah accepted servitude, and some theorize that Hezekiah remained on his throne as a vassal ruler.[42] The campaign is recorded with differences in the Assyrian records and in the biblical Books of Kings; there is agreement that the Assyrian have a propensity for exaggeration.[18][43]
One theory that takes the biblical view posits that a defeat was caused by "possibly an outbreak of the bubonic plague" (303).[44] Another that this is a composite text which makes use of a 'legendary motif' analogous to that of the Exodus story.[45]
Where the 2 Kings account explains giving 300 talents of silver, Sennacherib's prism records 800 talents.[18] "This discrepancy may be the result of differences in the weight of Assyrian and Israelite silver talents, or it may simply be due to the Assyrian propensity for exaggeration" (558).[18]
Other records[edit]
The Talmud (Bava Batra 15a) credits Hezekiah with overseeing the compilation of the biblical books of Isaiah, Proverbs, Song of Songs and Ecclesiastes.
According to Jewish tradition, the victory over the Assyrians and Hezekiah's return to health happened at the same time, the first night of Passover.
The Greek historian Herodotus (c. 484 BC – c. 425 BC) wrote of the invasion and acknowledges many Assyrian deaths, which he claims were the result of a plague of mice. The Jewish historian Josephus followed the writings of Herodotus.[27] These historians record Sennacherib's failure to take Jerusalem is "uncontested".[27]
Chronological interpretation[edit]
Understanding the biblically recorded sequence of events in Hezekiah's life as chronological or not is critical to the contextual interpretation of his reign. According to scholar Stephen L. Harris, chapter 20 of 2 Kings does not follow the events of chapters 18 and 19 (161).[46] Rather, the Babylonian envoys precede the Assyrian invasion and siege. Chapter 20 would have been added during the exile, and Harris says it "evidently took place before Sennacherib's invasion' when Hezekiah was "trying to recruit Babylon as an ally against Assyria.'[46] Consequently, "Hezekiah ends his long reign impoverished and ruling over only a tiny scrap of his former domain.'[46] Likewise, The Archaeological Study Bible says, "The presence of these riches' that Hezekiah shows to the Babylonians "indicates that this event took place before Hezekiah's payment of tribute to Sennacherib in 701 BC" (564).[18] Again, "Though the king's illness and the subsequent Babylonian mission are described at the end of the accounts of his reign, they must have occurred before the war with Assyria.[39] Thus, Isaiah's chastening of Hezekiah is due to his alliances made with other countries during the Assyrian conflict for insurance. To a reader who interprets the chapters chronologically, it would appear that Hezekiah ended his reign at a climax, but with a scholarly analysis, his end would contrarily be interpreted as a long fall from where he began.
Other chronological notes[edit]
There has been considerable academic debate about the actual dates of reigns of the Israelite kings. Scholars have endeavored to synchronize the chronology of events referred to in the Hebrew Bible with those derived from other external sources. In the case of Hezekiah, scholars have noted that the apparent inconsistencies are resolved by accepting the evidence that Hezekiah, like his predecessors for four generations in the kings of Judah, had a coregency with his father, and this coregency began in 729 BC.
As an example of the reasoning that finds inconsistencies in calculations when coregencies are a priori ruled out, 2 Kings 18:10 dates the fall of Samaria (the Northern Kingdom) to the 6th year of Hezekiah's reign. William F. Albright has dated the fall of the Kingdom of Israel to 721 BC, while E. R. Thiele calculates the date as 723 BC.[47] If Abright's or Thiele's dating are correct, then Hezekiah's reign would begin in either 729 or 727 BC. On the other hand, 18:13 states that Sennacherib invaded Judah in the 14th year of Hezekiah's reign. Dating based on Assyrian records date this invasion to 701 BC, and Hezekiah's reign would therefore begin in 716/715 BC.[48] This dating would be confirmed by the account of Hezekiah's illness in chapter 20, which immediately follows Sennacherib's departure (2 Kings 20). This would date his illness to Hezekiah's 14th year, which is confirmed by Isaiah's statement (2 Kings 20:6) that he will live fifteen more years (29 − 15 = 14). As shown below, these problems are all addressed by scholars who make reference to the ancient Near Eastern practice of coregency.
Following the approach of Wellhausen, another set of calculations shows it is probable that Hezekiah did not ascend the throne before 722 BC. By Albright's calculations, Jehu's initial year is 842 BC; and between it and Samaria's destruction the Books of Kings give the total number of the years the kings of Israel ruled as 143 7/12, while for the kings of Judah the number is 165. This discrepancy, amounting in the case of Judah to 45 years (165–120), has been accounted for in various ways; but every one of those theories must allow that Hezekiah's first six years fell before 722 BC. (That Hezekiah began to reign before 722 BC, however, is entirely consistent with the principle that the Ahaz/Hezekiah coregency began in 729 BC.) Nor is it clearly known how old Hezekiah was when called to the throne, although 2 Kings 18:2 states he was twenty-five years of age. His father died at the age of thirty-six (2 Kings 16:2); it is not likely that Ahaz at the age of eleven should have had a son. Hezekiah's own son Manasseh ascended the throne twenty-nine years later, at the age of twelve. This places his birth in the seventeenth year of his father's reign, or gives Hezekiah's age as forty-two, if he was twenty-five at his ascension. It is more probable that Ahaz was twenty-one or twenty-five when Hezekiah was born (and suggesting an error in the text), and that the latter was thirty-two at the birth of his son and successor, Manasseh.
Miniature from Chludov Psalter
Since Albright and Friedman, several scholars have explained these dating problems on the basis of a coregency between Hezekiah and his father Ahaz between 729 and 716/715 BC. Assyriologists and Egyptologists recognize that coregency was a practice both in Assyria and Egypt.[49][50] After noting that coregencies were only used sporadically in the northern kingdom (Israel), Nadav Na'aman writes,
In the kingdom of Judah, on the other hand, the nomination of a co-regent was the common procedure, beginning from David who, before his death, elevated his son Solomon to the throne. When taking into account the permanent nature of the co-regency in Judah from the time of Joash, one may dare to conclude that dating the co-regencies accurately is indeed the key for solving the problems of biblical chronology in the eighth century BC."[51]
Among the numerous scholars who have recognized the coregency between Ahaz and Hezekiah are Kenneth Kitchen in his various writings,[52] Leslie McFall,[53] and Jack Finegan.[54] McFall, in his 1991 article, argues that if 729 BC (that is, the Judean regnal year beginning in Tishri of 729) is taken as the start of the Ahaz/Hezekiah coregency, and 716/715 BC as the date of the death of Ahaz, then all the extensive chronological data for Hezekiah and his contemporaries in the late eighth century BC are in harmony. Further, McFall found that no textual emendations are required among the numerous dates, reign lengths, and synchronisms given in the Hebrew Testament for this period.[55] In contrast, those who do not accept the Ancient Near Eastern principle of coregencies require multiple emendations of the Scriptural text, and there is no general agreement on which texts should be emended, nor is there any consensus among these scholars on the resultant chronology for the eighth century BC. This is in contrast with the general consensus among those who accept the Biblical and near Eastern practice of coregencies that Hezekiah was installed as coregent with his father Ahaz in 729 BC, and the synchronisms of 2 Kings 18 must be measured from that date, whereas the synchronisms to Sennacherib are measured from the sole reign starting in 716/715 BC. The two synchronisms to Hoshea of Israel in 2 Kings 18 are then in exact agreement with the dates of Hoshea's reign that can be determined from Assyrian sources, as is the date of Samaria's fall as stated in 2 Kings 18:10. An analogous situation of two ways of measurement, both equally valid, is encountered in the dates given for Jehoram of Israel, whose first year is synchronized to the 18th year of the sole reign of Jehoshaphat of Judah in 2 Kings 3:1 (853/852 BC), but his reign is also reckoned according to another method as starting in the second year of the coregency of Jehoshaphat and his son Jehoram of Judah (2 Kings 1:17); both methods refer to the same calendrical year.
Scholars who accept the principle of coregencies note that abundant evidence for their use is found in the biblical material itself.[56] The agreement of scholarship built on these principles with both biblical and secular texts was such that the Thiele/McFall chronology was accepted as the best chronology for the kingdom period in Jack Finegan's encyclopedic Handbook of Biblical Chronology.[57]
Notes[edit]
Jump up ^ Hebrew: Hebrew: חִזְקִיָּ֫הוּ, חִזְקִיָּ֫ה, יְחִזְקִיָּ֫הוּ, Modern H̱ízqiyáhu, H̱ízqiyá, Yəẖízqiyáhu, Tiberian Ḥizeqiyahû, Ḥizeqiyā, Yeḥizeqiyāhû; Akkadian: 𒄩𒍝𒆥𒀀𒌑 Ḥazaqya'u; Greek: Ἐζεκίας [Septuagint: Εζεζία], translit. Ezekias [Ezezía]; Latin: Ezechias; also transliterated as Ḥizkiyyahu or Ḥizkiyyah
References[edit]
^ Jump up to: a b c Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "Glossary", pp. 367–432
Jump up ^ Edwin Thiele, The Mysterious Numbers of the Hebrew Kings, (1st ed.; New York: Macmillan, 1951; 2d ed.; Grand Rapids: Eerdmans, 1965; 3rd ed.; Grand Rapids: Zondervan/Kregel, 1983). ISBN 0-8254-3825-X, 9780825438257, 217.
Jump up ^ 2 Kings 18:3
Jump up ^ Matthew 1:10
Jump up ^ "Hezekiah." Encyclopædia Britannica. 2009. Encyclopædia Britannica Online. 12 Nov 2009.
Jump up ^ John Jarick (22 March 2012). "The Stings in the Tales of the Kings of Judah". In Duncan Burns; John W. Rogerson. Far From Minimal: Celebrating the Work and Influence of Philip R. Davies. Bloomsbury Publishing. p. 232. ISBN 978-0-567-31337-9.
Jump up ^ Hosea 1:1; Micah 1:1
^ Jump up to: a b c "Hezekiah". Jewish Encyclopedia. Retrieved 15 April 2012.
Jump up ^ See William F. Albright for the former and for the latter Edwin R. Thiele's, The Mysterious Numbers of the Hebrew Kings (3rd ed.; Grand Rapids, MI: Zondervan/Kregel, 1983) 217. But Gershon Galil dates his reign to 697–642 BC.
^ Jump up to: a b "Sennacherib and Jerusalem".
Jump up ^ Peter J. Leithart, "1 & 2 Kings," Brazos Theological Commentary on the Bible, p. 255–256, Baker Publishing Group, Grand Rapids, MI (2006)
Jump up ^ Isaiah 37:33-37; 2 Chronicles 32:21
Jump up ^ See Light From the Ancient Past, 1959, p. 213
Jump up ^ Cambridge Bible for Schools and Colleges on Isaiah 37, accessed 10 May 2018, quoting Herodotus, ii. 141
Jump up ^ Ancient Near Eastern Texts, p. 288
Jump up ^ J. D. Douglas, ed., New Bible Dictionary (Grand Rapids, MI: Eerdmans, 1965) 1160.
Jump up ^ The New Oxford Annotated Bible. 4th ed. New York: Oxford Press, 2010.
^ Jump up to: a b c d e f g h i j k Archaeological Study Bible. Grand Rapids: Zondervan, 2005. Print.
Jump up ^ Georges Roux. Ancient Iraq.
Jump up ^ 2 Kings 20:7 in most English translations
Jump up ^ 2 Kings 20:7 in the Amplified Bible translation
Jump up ^ 2 Chronicles 32:23
Jump up ^ 2 Kings 20:12
Jump up ^ Keil and Delitzsch, Biblical Commentary on the Old Testament on 2 Kings 20, accessed 23 January 2018
Jump up ^ 2 Kings 20:12–19: ESV translation
Jump up ^ 2 Kings 20:21;2 Kings 21:1
^ Jump up to: a b c d e "Hezekiah." The Anchor Bible Dictionary. 1992. Print.
Jump up ^ ben Zion, Ilan (2 December 2015). ""לחזקיהו [בן] אחז מלך יהדה" "Belonging to Hezekiah [son of] Ahaz king of Judah"". Times of Israel. Retrieved 2 December 2015.
Jump up ^ "First ever seal impression of an Israelite or Judean king exposed near Temple Mount".
Jump up ^ Alyssa Navarro, Archaeologists Find Biblical-Era Seal Of King Hezekiah In Jerusalem "Tech Times" December 6
Jump up ^ Heilpern, Will. "King Hezekiah's seal discovered in Jerusalem - CNN". CNN. Retrieved 14 March 2018.
Jump up ^ "Impression of King Hezekiah's Royal Seal Discovered in Ophel Excavations South of Temple Mount in Jerusalem | האוניברסיטה העברית בירושלים | The Hebrew University of Jerusalem". new.huji.ac.il. Retrieved 2018-03-14.
Jump up ^ Fridman, Julia (14 March 2018). "Hezekiah Seal Proves Ancient Jerusalem Was a Major Judahite Capital". Retrieved 14 March 2018 – via Haaretz.
Jump up ^ Mazar, Eliat (1 February 2018). "Is This the Prophet Isaiah's Signature?". Biblical Archaeology Review. 44 (2): 64–69. Retrieved 14 March 2018. This seal impression of Isaiah, therefore, is unique, and questions still remain about what it actually says. However, the close relationship between Isaiah and King Hezekiah, as described in the Bible, and the fact the bulla was found next to one bearing the name of Hezekiah seem to leave open the possibility that, despite the difficulties presented by the bulla’s damaged area, this may have been a seal impression of Isaiah the prophet, adviser to King Hezekiah.
Jump up ^ "2018 February". www.rollstonepigraphy.com. Retrieved 2018-02-27.
Jump up ^ Na'aman, Nadav. Ancient Israel and Its Neighbors, Eisenbrauns, 2005, ISBN 978-1-57506-108-5
^ Jump up to: a b c d e Finkelstein, Israel and Amihai Mazar. The Quest for the Historical Israel: Debating Archaeology and the History of Early Israel. Leiden: Brill, 2007
Jump up ^ Dever, William G. (2005) Did God Have a Wife?: Archaeology and Folk Religion in Ancient Israel (Eerdmans), pp. 174, 175.
^ Jump up to: a b "Hezekiah." The Family Bible Encyclopedia. 1972. Print.
Jump up ^ James B. Pritchard, ed., Ancient Near Eastern Texts Related to the Old Testament (Princeton, NJ: Princeton University Press, 1965) 287–288.
Jump up ^ Grayson 1991, p. 110.
Jump up ^ Grabbe 2003, p. 314.
Jump up ^ Grabbe 2003, p. 308-309.
Jump up ^ Zondervan Handbook to the Bible. Grand Rapids: Lion Publishing, 1999.
Jump up ^ Isaiah 1–39: With an Introduction to Prophetic Literature | By Marvin Alan Sweeney | Wm. B. Eerdmans Publishing, 1996 | pg 476
^ Jump up to: a b c Harris, Stephen L. Understanding the Bible. 8th ed. New York: McGraw-Hill, 2011.
Jump up ^ Edwin R. Thiele, The Mysterious Numbers of the Hebrew Kings (3rd ed.; Grand Rapids, MI: Zondervan/Kregel, 1983) pp. 134, 217.
Jump up ^ Leslie McFall, "A Translation Guide to the Chronological Data in Kings and Chronicles," Bibliotheca Sacra 148 (1991) p. 33. (Link)
Jump up ^ William J. Murnane, Ancient Egyptian Coregencies (Chicago: The Oriental Institute, 1977).
Jump up ^ J. D. Douglas, ed., New Bible Dictionary (Grand Rapids, MI: Eerdmans, 1965) p. 1160.
Jump up ^ Nadav Na'aman, "Historical and Chronological Notes on the Kingdoms of Israel and Judah in the Eighth Century BC" Vetus Testamentum 36 (1986) p. 91.
Jump up ^ See Kitchen's chronology in New Bible Dictionary p. 220.
Jump up ^ Leslie McFall, "Translation Guide" p.42.
Jump up ^ Jack Finegan, Handbook of Biblical Chronology (rev. ed.; Peabody MA: Hendrickson, 1998) p. 246.
Jump up ^ Leslie McFall, "Translation Guide" pp. 4–45 (Link).
Jump up ^ Thiele, Mysterious Numbers chapter 3, "Coregencies and Rival Reigns."
Jump up ^ Jack Finegan, Handbook of Biblical Chronology p. 246.
Resources[edit]
Grena, G.M. (2004). LMLK—A Mystery Belonging to the King vol. 1. Redondo Beach, California: 4000 Years of Writing History. ISBN 0-9748786-0-X.
Austin, Lynn. Gods And Kings. ISBN 0-7642-2989-3. a fictionalized account of Hezekiah's rise to power, Book 1 in Austin's "Chronicles of the Kings" series
External links[edit]
Wikimedia Commons has media related to Hezekiah.
"Hezekiah." Encyclopædia Britannica. Encyclopædia Britannica Online.
King Hezekiah from Jerusalem Mosaic
Hezekiah See all Bible verses pertaining to King Hezekiah
The Reign Of Hezekiah by John F. Brug
Herbermann, Charles, ed. (1913). "Ezechias". Catholic Encyclopedia. New York: Robert Appleton Company.
Sennacherib's Invasion of Hezekiah's Judah in 701 BC – by Craig C. Broyles
Interactive Map of Sennacherib's Invasion of Hezekiah's Judah, including the accounts of Sennacherib, Herodotus, 2 Kings, Isaiah and Micah
Hezekiah of Judah
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Coregent: 729–716 BC
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Robert A. Cook
From Wikipedia, the free encyclopedia
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Robert A. Cook
Born
(1912-06-07)7 June 1912
Santa Clara, California
Died
11 March 1991(1991-03-11) (aged 78)
New York City
Nationality
American
Occupation
College president, radio broadcaster, pastor, author
Spouse(s)
Coreen Cook (née Nilsen)
Children
Carolyn, Marilyn, and Lois
Parent(s)
Charles and Daisy Cook
Robert Andrew Cook (June 7, 1912 – March 11, 1991) was the president of The King's College (New York) in Briarcliff Manor, a Christian author, radio broadcaster, and pastor.[1]
He went to Moody Bible Institute when he was 16 years old.[2] After graduating, he went to Wheaton College (Illinois) and earned a B.A. He then went to Eastern Baptist Theological Seminary, and was ordained a Baptist minister in 1931, serving 18 years as a full-time pastor.[3]
Cook's most famous book, Now That I Believe, was originally published in 1949. It went on to become translated in 27 languages and sold over one million copies.[4]
In 1962, he became the second president of The King's College when it was in Briarcliff Manor. He served in this position until 1985, and then became Chancellor of the college until his death.[5]
From 1962 to 1964, Cook served as president of the National Association of Evangelicals. Later, from 1985 to 1988, he was the president of the National Religious Broadcasters.[6]
His daily radio broadcast, The King's Hour, was conducted for 29 years. Now known as Walk with the King, it is currently aired on Family Radio and other stations.[7] His most recognizable and famous lines from his radio broadcasts is where Dr. Cook opens with "Hello my radio friend...how in the world are you?" and his closing of "Until I meet you once again by way of radio, walk with the King today, and be a blessing!"
Personal life[edit]
He was born in Santa Clara, California, to Charles and Daisy Cook. His mother died when he was about 16 months old. His dad raised him and his sister, Mildred.[8]
In 1935, Cook married Coreen Nilsen, and they had three daughters.[9]
References[edit]
Jump up ^ Alfonso A. Narvaez, Rev. Robert A. Cook, Author, Dies at 78; Led King's College New York Times, March 16, 1991. Accessed 2-20-2010
Jump up ^ Walk with the King, Dr. Cook's biography Accessed 2-19-2011
Jump up ^ Emphemera of Robert A. Cook Billy Graham Center, Wheaton College. Accessed 2-24-2010
Jump up ^ Alfonso A. Narvaez, Rev. Robert A. Cook, Author, Dies at 78; Led King's College New York Times, March 16, 1991. Accessed 2-20-2010
Jump up ^ Walk with the King, Dr. Cook's biography Accessed 2-19-2011
Jump up ^ Emphemera of Robert A. Cook Billy Graham Center, Wheaton College. Accessed 2-20-2010
Jump up ^ Walk with the King Accessed 2-19-2011
Jump up ^ Walk with the King, Dr. Cook's biography Accessed 2-19-2011
Jump up ^ Emphemera of Robert A. Cook Billy Graham Center, Wheaton College. Accessed 2-25-2010
External links[edit]
Walk with the King
[hide]
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Presidents of the National Association of Evangelicals
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Military cadence
From Wikipedia, the free encyclopedia
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United States Army soldiers calling cadence, during Basic Combat Training at Fort Jackson (South Carolina) in 2008
In the armed services, a military cadence or cadence call is a traditional call-and-response work song sung by military personnel while running or marching. In the United States, these cadences are sometimes called jody calls or jodies, after Jody, a recurring character who figures in some traditional cadences; Jody refers to the man with whom a serviceman's wife/girlfriend cheats with, while they are deployed.
Requiring no instruments to play, they are counterparts in oral military folklore of the military march. As a sort of work song, military cadences take their rhythms from the work being done (compare sea shanty). Many cadences have a call and response structure of which one soldier initiates a line, and the remaining soldiers complete it, thus instilling teamwork and camaraderie for completion. The cadence calls move to the beat and rhythm of the normal speed (quick time) march or running-in-formation (double time) march. This serves the purpose of keeping soldiers "dressed", moving in step as a unit and in formation, while maintaining the correct beat or cadence.
The word "cadence" was applied to these work songs because of an earlier meaning, in which it meant the number of steps a marcher or runner took per minute. The cadence was set by a drummer or sergeant and discipline was extremely important, as keeping the cadence directly affected the travel speed of infantry. There were other purposes: the close-order drill was a particular cadence count for the complex sequence of loading and firing a musket. In the Revolutionary War, Baron von Steuben notably imported European battlefield techniques which persist, greatly modified, to this day.
Contents
[hide]
1 The Duckworth Chant (or Sound Off!)
2 Collected cadences
3 "Jody calls"
4 Reverent
5 Comedic
6 Controversial
7 Non-military cadences
7.1 Police
7.2 Fire academy
8 See also
9 References
10 Bibliography
11 External links
The Duckworth Chant (or Sound Off!)[edit]
A V-Disc (help·info) issued in 1944 credits the origin of Sound Off (The Duckworth Chant) to Private Willie Duckworth, an African American soldier serving in the United States Army.
... as a company ... was returning from a long tedious march through swamps and rough country, a chant broke the stillness of the night. Upon investigation, it was found that a Negro soldier by the name of Willie Duckworth, on detached service with the Provisional Training Center, was chanting to build up the spirits of his comrades.
It was not long before the infectious rhythm was spreading throughout the ranks. Footweary soldiers started to pick up their step in cadence with the growing chorus of hearty male voices. Instead of a down trodden, fatigued company, here marched 200 soldiers with heads up, a spring to their step, and happy smiles on their faces. This transformation occurred with the beginning of the Duckworth Chant.
Upon returning to Fort Slocum, Pvt. Duckworth, with the aid of Provisional Training Center instructors, composed a series of verses and choruses to be used with the marching cadence. Since that eventful evening the Duckworth Chant has been made a part of the drill at Fort Slocum as it proved to be not only a tremendous morale factor while marching, but also coordinated the movements of close order drill with troop precision.[1]
This original cadence was recorded as "Sound Off":
Sound-off; 1 - 2; Sound-off; 3 - 4; Cadence count; 1 - 2 - 3 - 4; 1 - 2 — 3 - 4.
This cadence, known as the "Duckworth Chant," still exists with variations in the different branches of the U.S. military. Duckworth's simple chant was elaborated on by Army drill sergeants and their trainees, and the practice of creating elaborate marching chants spread to the Air Force, Marine Corps, and Navy.
A musical version of the chant was recorded by Vaughn Monroe and His Orchestra (Voc.: Vaughn Monroe & Chorus in New York City) on March 7, 1951. It was released by RCA Victor Records as catalog number 20-4113A (in USA)[2] and by EMI on the His Master's Voice label as catalog number B 10086.
A variant of that cadence was used in the 1949 movie, Battleground, in the 1981 movie Taps filmed in Valley Forge Military Academy and College in Wayne, Pennsylvania in 1980-1981. It appears in two versions in the film, both ending in the same cadence.
Collected cadences[edit]
Some common cadences collected at the U.S. Naval Academy[3] include:
Old King Cole
Blood Upon the Risers[4]
I Wish All the Girls Were[5]
Satan's Raiders
Irene Irene (Air Force cadence)
As soon as 1952, the U.S. Army adopted The Army Goes Rolling Along as its service theme song, with the lyric "count off the cadence loud and strong" a reference to Duckworth's cadence. Its melody and lyrics derive from the traditional When the Caissons Go Rolling Along.
The United States Marine Corps and US Naval Academy use a modified version of the Old King Cole lyrics, referencing Chesty Puller: "Chesty Puller was a good Marine and a good Marine was he".[6]
"Jody calls"[edit]
In the United States, what are now known as cadences were called jody calls or jody (also jodie) from a recurring character, a civilian named "Jody", whose luxurious lifestyle is contrasted with military deprivations in a number of traditional calls. The mythical Jody refers to a civilian who remains at home instead of joining the military service. Jody is often presumed to be medically unfit for service, a 4F in WWII parlance. Jody also lacks the desirable attributes of military men. He is neither brave nor squared-away. Jody calls often make points with ironic humor. Jody will take advantage of a service member's girlfriend in the service member's absence. Jody stays at home, drives the soldier's car, and gets the soldier's sweetheart (often called "Susie") while the soldier is in boot camp or in country.
The name derives from a stock character in African-American oral traditions, "Joe the Grinder."[7] The character's name has been transcribed as "Joady," "Jody," "Jodie," "Joe D.", or even "Joe the ____" (in dialect, "Joe de ____") with Joe then identified by occupation. He was a stock anti-hero who maliciously took advantage of another man's absence. Enlisted African-American soldiers incorporated this character into cadence songs during the Second World War.[8]
Lineberry emphasizes conflicting uses of the calls: they are useful to command, in that they serve as instruments to psychologically detach the soldier from home-life, and to inculcate a useful degree of aggression. They are useful to the soldier, who can vent dissatisfaction without taking individual responsibility for the expression.[7] While jodies, strictly speaking, are folklore (they are not taught institutionally, and do not appear, for example, in FM 3-21.5, Drill and Ceremonies Field Manual), some are tolerated and even encouraged by leadership, while others are subversive.[7]
Common themes in jodies include:
Homesickness.
Everyday complaints about military life.
Boasts (of one's own unit) and insults (of one's competitor, which may be another unit, another service branch, or the enemy.)
Humorous and topical references.
Lineberry offers an alternative, psychologically and functionally oriented taxonomy. There are negative themes (disrespect expressed for deities, women, homosexuals, the enemy and economically deprived comrades; graphic expression of violence perpetrated on women and the enemy, glorification of substance abuse) but also positive (unit pride, encouragement of comrades) and perhaps in-between, expressions of contempt for death and indifference to mortality.[7]
One example used in the U.S. Army:[citation needed]
My honey heard me comin' on my left right on left
I saw Jody runnin' on his left right on left
I chased after Jody and I ran him down
Poor ol' boy doesn't feel good now
M.P.s came a runnin' on their left right on left
The medics came a runnin' on their left right on left
He felt a little better with a few I.V.s
Son I told you not to mess with them ELEVEN Bs (the designation for infantry in the Army)
One from the U.S. Marine Corps:
Jody, Jody six feet four
Jody never had his ass kicked before.
I'm gonna take a three-day pass
And really slap a beating on Jody's ass!
In the first and last scenes of the 1949 movie Battleground, the cadence sung is as follows, with the call initiated by the platoon sergeant (played by James Whitmore) and the response from the rest of the platoon:
You had a good home but you left / You're right
You had a good home but you left / You're right
Jody was there when you left / You're right
Your baby was there when you left / You're right
Sound off! / 1,2
Sound off! / 3,4
Cadence count! / 1,2,3,4,1,2...3,4!

They signed you up for the length of the war /
I've never had it so good before
The best you'll get in a biv-ou-ac /
Is a whiff of cologne from a passing WAC
Sound off! / 1,2
Sound off! / 3,4
Cadence count! / 1,2,3,4,1,2...3,4!

There ain't no use in going back /
Jody's livin' it up in the shack
Jody's got somethin' you ain't got /
It's been so long I almost forgot
Sound off! / 1,2
Sound off! / 3,4
Cadence count! / 1,2,3,4,1,2...3,4!
Your baby was lonely, as lonely could be /
Til Jody provided the company
Ain't it great to have a pal /
Who works so hard just to keep up morale
Sound off! / 1,2
Sound off! / 3,4
Cadence count! / 1,2,3,4,1,2...3,4!

You ain't got nothin' to worry about /
He'll keep her happy until I get out
An' you won't get home til the end of the war /
In nineteen hundred and seventy four
Sound off! / 1,2
Sound off! / 3,4
Cadence count! / 1,2,3,4,1,2...3,4!
Reverent[edit]
Reverent calls are an effort by personnel in armed forces to rebuild the tradition of oratory recounting of military history in the convention of cadences. The effect this instills is a greater reverence in the squad performing and for the force whose story is retold in honorable PT (Physical Training). Each branch of an armed force has its stories, and an example of the base used is the 75th Ranger Regiment (Infantry's "Airborne Ranger") in which references to WWII for example are included to complement the story.[citation needed]
Airborne
Rangers lead the way
Lead in
Airborne
Rangers lead the way
Deep in the battlefield covered in blood
Lies an Airborne Ranger dying in the mud
Airborne
Rangers lead the way
With those silver wings upon his chest
Tell America that he's one of their best
Airborne
Rangers lead the way
Lead out
Airborne
Rangers lead the way
To Hear this Cadence: "USA Airborne Rangers Cadence", Youtube.com.
Comedic[edit]
Comedic calls are often born of reverent calls but sung for comedic value using clean calls, pop-culture references, and jokes to make PT more fun and entertaining. A popular example from the film Stripes was "Why did the chicken cross the road?" "To get from the left to the right." "Stepped out of rank, got hit by a tank." "He ain't a chicken no more." Prior to women being commonplace in Army ranks, sexist comedic cadences were more prevalent.
Example:
See that lady wearing brown? She makes her livin' goin' down... She's a deep-sea diver... a deep sea diver
See that lady wearing black? She makes her livin' on her back... she's a back-stroke swimmer... a back stroke swimmer
See that lady from the south? She makes her living with her mouth... she's a rock n' roll singer... a rock n' roll singer
And so on.
Controversial[edit]
Obscene, scatological, or controversial jody calls exist, and were typical, especially during and before the Vietnam War. The use of such calls is now discouraged by the US military, which instead emphasizes "clean" versions of traditional jodies. The flexibility of jodies is nearly unlimited, and old jodies have always been revived or rewritten as times and wars change.
Your left
Your left
Your left right left
My back aches
My belts too tight
I don't know but I've been told
Eskimo Pussy is mighty cold
Sound off 1, 2
Sound off 3, 4
Airborne Ranger:
Two old ladies lying in bed
One rolled over to the other and said,
"I wanna be an Airborne Ranger
Live a life of danger
Blood, guts, and danger
That's the life of an Airborne Ranger!"
I wanna be an airborne ranger
I wanna live the life of danger
Airborne Ranger
Life of Danger
I wanna be a scuba diver
Swimmin' those oceans wider and wider
Scuba Diver, wider and wider
Airborne Ranger, life of danger
Paramedic, shoot that funky anesthetic
Paramedic, anesthetic
Mountain climber, climb those mountains higher and higher
Mountain climber, higher and higher
Navy Pilot, if it's got wings then I can fly it
Navy pilot, I can fly it
I wanna be an airborne ranger,
Live the life of guts and danger.
Airborne ranger,
Life of danger.
I wanna be a scuba diver,
Swim around in the muddy water.
Scuba diver, muddy water.
Airborne ranger, life of danger.
I wanna be an S.F. medic,
Shoot some funky anesthetic.
S.F.medic, anesthetic.
Scuba diver, muddy water.
Airborne ranger, guts and danger.
And when I retire.
I'm gonna be a Texas ranger,
Drive around in skin-tight wranglers!
Texas ranger, skin-tight wranglers.
I'm gonna be a UPS man,
Drive around in a ugly brown van.
UPS man, ugly brown van
Texas ranger, skin-tight wranglers.
I'm gonna be a forest ranger.
Chipmunks are my greatest danger.
Forest ranger, chipmunk danger.
UPS man, ugly brown van.
Forest ranger, chipmunk danger.
My Drill Instructor
The Army calls 'em drill sergeants,
The Navy calls 'em RDC's,
The Air Force calls 'em their TI's;
But mine is strictly a DI:
"Drill Instructor," then his rank
Unless you want to play games,
Never "sir" or something more
Or my face is on the floor.
If I called him "Drill Sergeant,"
He'd take me out to the pit.
If I called him a TI,
He'd make me feel like I would die.
If I called him RDC,
He'd make an example out of me.
So make sure you get it right,
Or you'll end up in his sights.
An example of one such call is the first stanza of Yellow Bird:
A yellow bird with a yellow bill
Was sittin' on my window sill
I lured him in with a piece of bread
And then I smashed his little head[9]
(REPEAT)
In the last line, the word 'little' is frequently used to replace profanity. This is an example of the minor tweaks that frequently occur in cadences depending on the particular military unit or installation they are used at. A particular cadence, when used by an infantry or other combat arms unit may include explicit profanity, while the same cadence, when used by a training or medical unit, or especially if officers are present, may be censored to a degree, as above.
The second verse to the preceding cadence:
The moral of
The story is,
To get some head
You need some bread
{REPEAT}
One from the U.S. Navy:[10]
I wanna be a Navy pilot
I wanna fly an F-14
I wanna fly with the cockpit open
I wanna hear those commies scream
An excerpt from the popular "When I Go to Heaven", also known as "How'd Ya Earn Your Living" or "When I Get to Heaven"
When I go to bars
The girls they will say
How did you earn your living
How did you earn your pay
And my reply was with a cold kind of nod
I earn my living killing commies for my God
When I go home
The hippies they will say
How did you earn your living
How did you earn your pay
And I replied as I pulled out my knife
Get out of my way before I take yo' life
Another, more modern example of a controversial cadence popular through the US Navy:
I don't know, but it's been said
Air Force wings are made of lead
I don't know, but I've been told
Navy wings are made of gold
He-ey Ar-rmy
Ba-ack packing Ar-my
Put on your packs and follow me
I'm in the U.S. Navy
He-ey Air Force
Lo-ow flying Air Force
Get in your planes and follow me
I'm in the U.S. Navy
He-ey Coast Guard
Pud-dle pirate Coast Guard
Get in your boats and follow me
I'm in the U.S. Navy
He-ey Marines
bullet-sponge marine corps
Pick up your rifles and follow me
I'm in the U.S. Navy
The Marine cadence "I Went to the Market" is another vulgar cadence.
I went to the market
Where all the families shop
I pulled out my Ka-bar
And started to chop
To the left right left right left right kill
Left right left right you know I will
I went to the church
Where all the families pray
I pulled out my machine gun
And started to spray
To the left right left right left right kill
Left right left right you know I will
Another closely related is as followed.
I went to the mall
Where all the ladies shop
I pulled out my Ka-bar
And started to chop
To the left right left right left right kill
Left right left right you know I will
I went to the mosque
Where the Motherfuckers pray
I kicked in the door
And threw in a grenade
I went to the park
Where the kiddies like to play
I pulled out my SAW
And started to spray
To the left right left right left right kill
Left right left right you know I will
The popular Cold War era jodie "On the Mountain" is also fairly controversial, especially in noncombatant outfits and among cadet groups.
One by one, we loaded our guns on the mountain all day and on through the night.
Two by two, the Commies came through on the mountain all day and on through the night.
Three by three, we shot off their knees on the mountain all day and on through the night.
Four by four, we shot 'em some more on the mountain all day and on through the night.
Five by five, we burned them alive on the mountain all day and on through the night!
Six by six, we beat them with sticks on the mountain all day and on through the night.
Seven by seven, we sent them to Heaven on the mountain all day and on through the night.
Eight by eight, the feeling was great on the mountain all day and on through the night.
Nine by nine, the killing was fine on the mountain all day and on through the night.
Ten by ten, we'll do it again for the mountain all day and on through the night!
The following verses are from "Napalm Sticks to Kids." One of the cadences of Vietnam, its use by the U.S. military created controversy about the theme.
Bomb the village
Kill the people
Throw some napalm in the square
Do it on a Sunday morning
Kill them on their way to prayer
Ring the bell inside the schoolhouse
Watch the kiddies gather round
Lock and load with your 240
Mow them little motherfuckers down[11]
The messages chanted by recruits may depict brutal treatment of civilians and the themes even suggest that troops might kill civilians gathered in public areas.[12]
Non-military cadences[edit]
Police[edit]
Police personnel who train in para-military fashion also have acquired the tradition for its recruits in the police academy. However, the "lyrics" are changed for law enforcement, for example:
A six gun, a tin star, a horse named Blue.
In 1890 a cop held these true.
In 1930 the tommy gun.
It made police work a lot more fun.
A big block Dodge Polara Pursuit.
In sixty six it came out of the chute.
We got night vision on our MP5's.
Theses are the tools to keep us alive.
In 20 years, who knows what it will be.
Phaser guns mounted on my HumVee.
From a horse named Blue to a big HumVee
We'll still PT in the Academy!
(Last line yelled)
Fire academy[edit]
Fire academies in the U.S. often train in a para-military style. The following is a common cadence heard in the Fire Academy (Originally by the Marines)
When my grand mama was 91
She did PT just for fun
When my grand mama was 92
She did PT better than you
When my grand mama was 93
She did PT better than me
Hoo-rah grand mama
Whatcha doin grand mama
She loves to double time
She does it all the time
Left Left Lefty right-o left right
Left Left keep it in step now
When my grand mama was 94
She did PT more and more
When my grand mama was 95
She did PT to stay alive
When my grand mama was 96
She did PT just for kicks
Hoo-rah grand mama
Whatcha doin grand mama
She loves to double time
She does it all the time
Left Left Lefty right-o left right
Left Left keep it in step now
When my grand mama was 97
She up, she died, she went to heaven
When my grand mama was 98
She meet St. Peter at the Pearly Gate
She said "St. Peter, sorry I'm late"
She went side-straddle hoppin' through the Pearly Gate
When my grand mama was 99
She did PT mighty-fine
She had Ol' J.C. Doublin' Time
See also[edit]
Drum cadence
March (music)
Military parade
Fiddler's Green
References[edit]
Jump up ^ Lentz, Bernard (1955). The Cadence System of Teaching Close Order Drill and Exhibition Drills, p.70. Pennsylvania: Military Service Publishing.
Jump up ^ RCA Victor Records in the 20-4000 to 20-4999 series
Jump up ^ Burke, Carol. 1989. "Marching to Vietnam," Journal of American Folklore 102(406): 424-441.
Jump up ^ Burke. pg. 439.
Jump up ^ Burke. pg. 425
Jump up ^ http://www.grose.us/ARCHIVE/cadence/chesty.html
^ Jump up to: a b c d Lineberry, Kent (November 2002). "Cadence Calls: Military Folklore in Motion", Missouri Folklore Society.
Jump up ^ Cavanaugh, Michael, Cavanaugh, Elizabeth. "The Duckworth Chant, Sound Off, and the Jody Call". Michael & Elizabeth Cavanaugh. Retrieved 20 July 2015. CS1 maint: Multiple names: authors list (link)
Jump up ^ "Marching Cadences" Archived 2009-01-01 at the Wayback Machine., UMass Army ROTC.
Jump up ^ "Military cadence", Amalficoast.eu.
Jump up ^ Benedict, Helen (2009/2010). The Lonely Soldier: The Private War of Women Serving In Iraq, p.37. Beacon Press. ISBN 0807061476/ISBN 0807061492.
Jump up ^ Lenz, Ryan (Tuesday, September 4, 2007) by the Associated Press. "Documents Show Troops Disregarding Rules", CommonDreams.org.
Bibliography[edit]
"ADA cadence calls." 1988. Source: Air Defense Artillery. May–June, 1988, pp. 33–40.
Casey, Ryan. 2002. Cadences of the U.S. Marine Corps. San Diego, CA: Documentary Recordings. "Cadence calling directions; U.S. Marine Corps running cadences; Recon Marines; U.S. Marine Corps pride; Service rivalries; U.S. Marine drill instructors; Humorous cadences; From WWII to the War on Terror; 'Shorties'; U.S. Marine Corps marching cadences." ISBN 0972428100; 9780972428101.
Deutsche Bundeswehr. 2008. German Army morning running cadence. "This is our own style and not a copy. Running cadences have to be faster than marching cadences. When marching, we're chanting "Infanterie, du bist die Krone aller Waffen", "Hätt ich nur eine Krone", "Grün ist unser Fallschirm", "Oh du schöner Westerwald", "Grüne Teufel" etc. Every branch has their own traditional cadences."
Dunnigan, Timothy P. 1997. Modern military cadence. Alexandria, Va: Byrd Enterprises.
Engstrom, John, and P. C. Butler. 1987. Count cadence count. Fallbrook, Calif: Best Military Publications.
Frary, Joel. 2006. Army cadences. "Frary discusses the origin and importance of cadences in both a historical and moral context. Also, a brief background of the purposes of cadences, including their emotional, artistic and traditional attributes are discussed."
Jody calls, armor cavalry. 1976. [Fort Knox, Ky.?]: Army. "Armor cavalry jody calls".
Johnson, Sandee Shaffer. 1900. Cadences: the Jody call book. Canton, Ohio: Daring Press. ISBN 0938936115; 9780938936114.
United States Army Infantry Center. 1984. Jody calls. Ft. Benning, Ga: The Center.
External links[edit]
The Cadence Page
MP3s of cadences
more background on the Duckworth cadence
Link to mp3 and a full text of the Jody Cadence
Special Operations.com Cadence Database
Military Cadence Calls, Military Songs and Jody Calls Forum
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