TRV
Translation
King James Version
And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee: he sent messengers again unto Hezekiah, saying,
Complete Jewish Bible
Then, on hearing it said that Tirhakah king of Ethiopia was on his way to fight him, the king of Ashur sent messengers to Hizkiyahu, telling them,
Berean Standard Bible
Now Sennacherib had been warned about Tirhakah king of Cush: “Look, he has set out to fight against you.” So Sennacherib again sent messengers to Hezekiah, saying,
American Standard Version
And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee, he sent messengers again unto Hezekiah, saying,
World English Bible Messianic
When he heard it said of Tirhakah king of Ethiopia, “Behold, he has come out to fight against you, he sent messengers again to Hezekiah, saying,
Geneva Bible (1599)
He heard also men say of Tirhakah King of Ethiopia, Beholde, he is come out to fight against thee: he therefore departed and sent other messengers vnto Hezekiah, saying,
Young's Literal Translation
And he heareth concerning Tirhakah king of Cush, saying, `Lo, he hath come out to fight with thee;' and he turneth and sendeth messengers unto Hezekiah, saying,
Study This Verse
Commentary on 2 Kings 19 verses 8–19
8 ¶ So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.
9 And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee: he sent messengers again unto Hezekiah, saying,
10 Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria.
11 Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly: and shalt thou be delivered?
12 Have the gods of the nations delivered them which my fathers have destroyed; as Gozan, and Haran, and Rezeph, and the children of Eden which were in Thelasar?
13 Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah?
14 And Hezekiah received the letter of the hand of the messengers, and read it: and Hezekiah went up into the house of the LORD, and spread it before the LORD.
15 And Hezekiah prayed before the LORD, and said, O LORD God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.
16 LORD, bow down thine ear, and hear: open, LORD, thine eyes, and see: and hear the words of Sennacherib, which hath sent him to reproach the living God.
17 Of a truth, LORD, the kings of Assyria have destroyed the nations and their lands,
18 And have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them.
19 Now therefore, O LORD our God, I beseech thee, save thou us out of his hand, that all the kingdoms of the earth may know that thou art the LORD God, even thou only.
Rabshakeh, having delivered his message and received no answer (whether he took this silence for a consent or a slight does not appear), left his army before Jerusalem, under the command of the other generals, and went himself to attend the king his master for further orders. He found him besieging Libnah, a city that had revolted from Judah, Kg2 8:22. Whether he had taken Lachish or no is not certain; some think he departed from it because he found the taking of it impracticable, Kg2 19:8. However, he was now alarmed with the rumour that the king of the Cushites, who bordered upon the Arabians, was coming out against him with a great army, Kg2 19:9. This made him very desirous to gain Jerusalem with all speed. To take it by force would cost him more time and men than he could well spare, and therefore he renewed his attack upon Hezekiah to persuade him tamely to surrender it. Having found him an easy man once (Kg2 18:14), when he said, That which thou puttest on me I will bear, he hoped again to frighten him into a submission, but in vain. Here,
I. Sennacherib sent a letter to Hezekiah, a railing letter, a blaspheming letter, to persuade him to surrender Jerusalem, because it would be to no purpose for him to think of standing it out. His letter is to the same purport with Rabshakeh's speech; there is nothing new offered in it. Rabshakeh had said to the people, Let not Hezekiah deceive you, Kg2 18:29. Sennacherib writes to Hezekiah, Let not thy God deceive thee, Kg2 18:10. Those that have the God of Jacob for their help, and whose hope is in the Lord their God, need not fear being deceived by him, as the heathen were by their gods. To terrify Hezekiah, and drive him from his anchor, he magnifies himself and his own achievements. See how proudly he boasts, 1. Of the lands he had conquered (Kg2 18:11): All lands, and destroyed utterly! How are the mole-hills of his victories swelled to mountains! So far was he from destroying all lands that at this time the land of Cush, and Tirhakah its king, were a terror to him. What vast hyperboles may one expect in proud men's praises of themselves! 2. Of the gods he had conquered, Kg2 18:12. "Each vanquished nation and its gods, which were so far from being able to deliver them that they fell with them: and shall thy God deliver thee?" 3. Of the kings he had conquered (Kg2 18:13), the king of Hamath and the king of Arpad. Whether he means the prince or the idol, he means to make himself appear greater than either, and therefore very formidable, and the terror of the mighty in the land of the living.
II. Hezekiah encloses this in another letter, a praying letter, a believing letter, and sends it to the King of kings, who judges among the gods. Hezekiah was not so haughty as not to receive the letter, though we may suppose the superscription did not give him his due titles; when he had received it he was not so careless as not to read it; when he had read it he was not in such a passion as to write an answer to it in the same provoking language; but he immediately went up to the temple, presented himself, and then spread the letter before the Lord (Kg2 18:14), not as if God needed to have the letter shown to him (he knew what was in it before Hezekiah did), but hereby he signified that he acknowledged God in all his ways, - that he desired not to aggravate the injuries his enemies did him nor to make them appear worse than they were, but desired they might be set in a true light, - and that he referred himself to God, and his righteous judgment, upon the whole matter. Hereby likewise he would affect himself in the prayer he came to the temple to make; and we have need of all possible helps to quicken us in that duty. In the prayer which Hezekiah prayed over this letter, 1. He adores the God whom Sennacherib had blasphemed (Kg2 18:15), calls him the God of Israel, because Israel was his peculiar people, and the God that dwelt between the cherubim, because there was the peculiar residence of his glory upon earth; but he gives glory to him as the God of the whole earth, and not, as Sennacherib fancied him to be, the God of Israel only, and confined to the temple. "Let them say what they will, thou art sovereign Lord, for thou art the God, the God of gods, sole Lord, even thou alone, universal Lord of all the kingdoms of the earth, and rightful Lord, for thou hast made heaven and earth. Being Creator of all, by an incontestable title thou art owner and ruler of all." 2. He appeals to God concerning the insolence and profaneness of Sennacherib (Kg2 18:16): "Lord, hear; Lord, see. Here it is under his own hand; here it is in black and white." Had Hezekiah only been abused, he would have passed it by; but it is God, the living God, that is reproached, the jealous God. Lord, what wilt thou do for thy great name? 3. He owns Sennacherib's triumphs over the gods of the heathen, but distinguishes between them and the God of Israel (Kg2 18:17, Kg2 18:18): He has indeed cast their gods into the fire; for they were no gods, unable to help either themselves or their worshipers, and therefore no wonder that he has destroyed them; and, in destroying them, though he knew it not, he really served the justice and jealousy of the God of Israel, who has determined to extirpate all the gods of the heathen. But those are deceived who think they can therefore be too hard for him. He is none of the gods whom men's hands have made, but he has himself made all things, Psa 115:3, Psa 115:4. 4. He prays that God will now glorify himself in the defeat of Sennacherib and the deliverance of Jerusalem out of his hands (Kg2 19:19): "Now therefore save us; for if we be conquered, as other lands are, they will say that thou art conquered, as the gods of those lands were: but, Lord, distinguish thyself, by distinguishing us, and let all the world know, and be made to confess, that thou art the Lord God, the self-existent sovereign God, even thou only, and that all pretenders are vanity and a lie." Note, The best pleas in prayer are those which are taken from God's honour; and therefore the Lord's prayer begins with Hallowed be thy name, and concludes with Thine is the glory.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–19. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
2 Kings 19:9 marks a pivotal moment in the Assyrian siege of Jerusalem, revealing God's providential hand in human affairs. As King Sennacherib of Assyria was poised to intensify his assault on King Hezekiah and Judah, news reached him of an advancing army led by Tirhakah, king of Ethiopia. This unexpected geopolitical development compelled Sennacherib to divert his immediate attention from Jerusalem, prompting him to send a second, more urgent and threatening message to Hezekiah rather than launching a full-scale attack. The verse subtly highlights the divine orchestration of events, introducing a strategic diversion that would ultimately pave the way for Jerusalem's miraculous deliverance.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to enhance its narrative impact and theological depth. There is clear Foreshadowing, as the news of Tirhakah's advance subtly hints at the impending divine intervention that will ultimately deliver Jerusalem. This external threat, seemingly coincidental, is the first step in God's plan to divert Sennacherib and ultimately defeat him. Dramatic Pause is also evident; the arrival of this news creates a momentary halt in Sennacherib's relentless pursuit of Jerusalem, building tension and anticipation before the next phase of the confrontation. Furthermore, there is a degree of Irony in the situation: the powerful Sennacherib, who has just blasphemously challenged the Lord God, finds his plans momentarily disrupted by another human king, a prelude to the ultimate divine check on his power and the demonstration of God's supreme authority.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the active and sovereign involvement of God in human history, even through seemingly mundane geopolitical developments. The arrival of Tirhakah is not presented as a random coincidence but as a divinely orchestrated event that serves God's purpose to deliver Jerusalem. It demonstrates that God can use "natural" events and the strategic calculations of human rulers to achieve His supernatural ends, often in ways that are unexpected to human observers. This intervention highlights God's faithfulness to His covenant promises and His ability to protect His people against overwhelming odds, reinforcing the truth that His plans cannot be thwarted by human might or ambition. It sets the stage for the miraculous deliverance that follows, emphasizing that the ultimate victory belongs to the Lord, who "frustrates the plans of the nations" and "thwarts the purposes of the peoples."
REFLECTION AND APPLICATION
The news of Tirhakah's advance serves as a profound reminder that God is actively at work in our lives, often orchestrating circumstances we cannot foresee to bring about His purposes. When we face overwhelming challenges, whether personal, professional, or spiritual, it's easy to feel trapped and overwhelmed by the immediate threat, much like Hezekiah and Jerusalem were by Sennacherib. This verse encourages us to trust in God's unexpected providence. He may not always send a visible army; instead, He can introduce "diversions" or new factors that alter the course of events, creating space for His deliverance. Our call is to maintain faith and continue seeking His counsel, much like Hezekiah did, even when the path to resolution is unclear. It challenges us to look beyond immediate circumstances and recognize God's sovereign hand at work, even in the details of global politics or the intricacies of our personal struggles, knowing that He is always working for the good of those who love Him.
Questions for Reflection
FAQ
Who was Tirhakah, and why is his appearance significant in this narrative?
Answer: Tirhakah (also known as Taharqa) was a historical Kushite (Nubian) prince who would later become pharaoh of the 25th Dynasty of Egypt. His appearance is highly significant because his advancing army posed a new, credible military threat to Sennacherib from the south. This forced Sennacherib to divide his attention and strategize, buying crucial time for Jerusalem and setting the stage for God's miraculous intervention and deliverance of the city. It demonstrates God's use of external, seemingly coincidental events to fulfill His divine plan, highlighting His sovereignty over all earthly powers.
Did Tirhakah's army actually engage Sennacherib's forces at this time?
Answer: Historical records suggest that a battle, likely at Eltekeh, did occur between Assyrian forces and an Egyptian/Kushite army, though its precise outcome in this specific campaign is debated by historians. Regardless of the detailed military outcome, the news of Tirhakah's advance was sufficient to create a strategic dilemma for Sennacherib, causing him to alter his immediate plans for Jerusalem. From the biblical perspective, the mere report of his coming served God's purpose as a providential diversion, leading to Sennacherib's second message to Hezekiah and ultimately to the miraculous destruction of the Assyrian army, as described in 2 Kings 19:35.
How does this verse relate to the overall theme of divine deliverance in 2 Kings?
Answer: This verse is a crucial turning point in the narrative of Jerusalem's deliverance. It shows God actively intervening in the geopolitical landscape to protect His people. While Sennacherib's might seemed insurmountable, God introduced an external factor—Tirhakah's advance—that shifted the Assyrian king's focus. This act of divine providence demonstrates God's sovereignty over nations and armies, setting the stage for the dramatic and miraculous destruction of the Assyrian forces (see 2 Kings 19:35-36), thereby showcasing His faithfulness to His covenant promises and His power to save. It underscores that true security comes from trusting in the Lord, not in human strength or alliances.
CHRIST-CENTERED FULFILLMENT
The divine intervention through the news of Tirhakah's advance, which disrupts Sennacherib's plans and ultimately leads to Jerusalem's deliverance, serves as a powerful Old Testament foreshadowing of God's ultimate and decisive intervention in human history through Jesus Christ. Just as God used an external, seemingly geopolitical event to save His people from an overwhelming earthly enemy, He sent His Son into the world to confront the ultimate spiritual enemies: sin, death, and the power of darkness. Christ is the ultimate "diversion" of God's righteous wrath, bearing the penalty for humanity's transgressions on the cross, thereby delivering all who believe from spiritual bondage (see Romans 5:8). The peace and security offered to Jerusalem through this miraculous intervention prefigure the eternal peace and reconciliation found only in Christ, who has overcome the world and its trials (see John 16:33). He is the true King who triumphs over all opposing powers, not by human armies, but by His sacrificial love and resurrection power, securing a victory far greater than any earthly deliverance, disarming the powers and authorities and making a public spectacle of them (see Colossians 2:15). In Him, we find the ultimate fulfillment of God's promise to deliver His people.