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Selected Verse: Isaiah 37:9 - King James

Verse	Translation	Text
Isa 37:9	King James	And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee. And when he heard it, he sent messengers to Hezekiah, saying,

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Tirhakah--(See on Isa 17:12; Isa 18:6). Egypt was in part governed by three successive Ethiopian monarchs, for forty or fifty years: Sabacho, Sevechus, and Tirhakah. Sevechus retired from Lower Egypt owing to the resistance of the priests, whereupon Sethos, a prince-priest, obtained supreme power with Tanis (Zoan in Scripture), or Memphis, as his capital. The Ethiopians retained Upper Egypt under Tirhakah, with Thebes as the capital. Tirhakah's fame as a conqueror rivalled that of Sesostris; he, and one at least, of the Pharaohs of Lower Egypt, were Hezekiah's allies against Assyria. The tidings of his approach made Sennacherib the more anxious to get possession of Jerusalem before his arrival. sent-- Kg2 19:9 more fully expresses Sennacherib's eagerness by adding "again."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Tirhakah--(See on Isa 17:12; Isa 18:6). Egypt was in part governed by three successive Ethiopian monarchs, for forty or fifty years: Sabacho, Sevechus, and Tirhakah. Sevechus retired from Lower Egypt owing to the resistance of the priests, whereupon Sethos, a prince-priest, obtained supreme power with Tanis (Zoan in Scripture), or Memphis, as his capital. The Ethiopians retained Upper Egypt under Tirhakah, with Thebes as the capital. Tirhakah's fame as a conqueror rivalled that of Sesostris; he, and one at least, of the Pharaohs of Lower Egypt, were Hezekiah's allies against Assyria. The tidings of his approach made Sennacherib the more anxious to get possession of Jerusalem before his arrival.

sent-- Kg2 19:9 more fully expresses Sennacherib's eagerness by adding "again."

Notes on the Bible, by Albert Barnes, [1834]
And he heard say - The report or rumour referred to in Isa 37:7. In what way he heard this is not intimated. It is probable that the preparations which Tirhakah had made, were well known to the surrounding regions, and that he was already on his march against Sennacherib. Tirhakah - This king, who, by Eusebius and by most ancient writers, is called Ταρακὸς Tarakos, was a celebrated conqueror, and had subdued Egypt to himself. He reigned over Egypt eighteen years. When Sennacherib marched into Egypt, Sevechus or Sethon was on the throne. Sennacherib having laid siege to Pelusium, Tirhakah came to the aid of the city, and, in consequence of his aid, Sennacherib was compelled to raise the siege and returned to Palestine, and laid siege to Lachish. Tirhakah succeeded Sevechus in Egypt, and was the third and last of the Ethiopian kings that reigned over that country. He probably took advantage of the distracted state that succeeded the death of Sevechus, and secured the crown for himself. This was, however, after the death of Sennacherib. The capital which he occupied was Thebes (see Prideaux's "Connection," vol. i. pp. 141, 145, 149. Ed. 1815). As he was celebrated as a conqueror, and as he had driven Sennacherib from Pelusium and from Egypt, we may see the cause of the alarm of Sennacherib when it was rumoured that he was about to follow him into Palestine, and to make war on him there. He is come forth - He has made preparations, and is on his way. He sent messengers ... - With letters or despatches Isa 37:14. Hezekiah was probably ignorant of the approach of Tirhakah, or at all events Sennacherib would suppose that he was ignorant of it; and as Sennacherib knew that there would be no hope that Hezekiah would yield if he knew that Tirhakah was approaching to make war on him, he seems to have resolved to anticipate the intelligence, and to see if it were possible to induce him to surrender. He, therefore, sent substantially the same message as before, and summoned him to capitulate.

Notes on the Bible, by Albert Barnes, [1834]

And he heard say - The report or rumour referred to in Isa 37:7. In what way he heard this is not intimated. It is probable that the preparations which Tirhakah had made, were well known to the surrounding regions, and that he was already on his march against Sennacherib.

Tirhakah - This king, who, by Eusebius and by most ancient writers, is called Ταρακὸς Tarakos, was a celebrated conqueror, and had subdued Egypt to himself. He reigned over Egypt eighteen years. When Sennacherib marched into Egypt, Sevechus or Sethon was on the throne. Sennacherib having laid siege to Pelusium, Tirhakah came to the aid of the city, and, in consequence of his aid, Sennacherib was compelled to raise the siege and returned to Palestine, and laid siege to Lachish. Tirhakah succeeded Sevechus in Egypt, and was the third and last of the Ethiopian kings that reigned over that country. He probably took advantage of the distracted state that succeeded the death of Sevechus, and secured the crown for himself. This was, however, after the death of Sennacherib. The capital which he occupied was Thebes (see Prideaux's "Connection," vol. i. pp. 141, 145, 149. Ed. 1815). As he was celebrated as a conqueror, and as he had driven Sennacherib from Pelusium and from Egypt, we may see the cause of the alarm of Sennacherib when it was rumoured that he was about to follow him into Palestine, and to make war on him there.

He is come forth - He has made preparations, and is on his way.

He sent messengers ... - With letters or despatches Isa 37:14. Hezekiah was probably ignorant of the approach of Tirhakah, or at all events Sennacherib would suppose that he was ignorant of it; and as Sennacherib knew that there would be no hope that Hezekiah would yield if he knew that Tirhakah was approaching to make war on him, he seems to have resolved to anticipate the intelligence, and to see if it were possible to induce him to surrender. He, therefore, sent substantially the same message as before, and summoned him to capitulate.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
He heard say concerning Tirhakah king of Ethiopia - When he heard that Tirhakah king of Ethiopia had come out against him, then he sent that blasphemous manifesto which is contained in Isa 37:10-13, to terrify Hezekiah into submission. How much was this like, in words and spirit, to the manifesto sent to the Parisians by the late Duke of Brunswick, from the plains of Champaigne, in 1792, which was the forerunner of the mighty torrents of human blood which was shed in the French revolution! And what a blast of God fell upon him and his army - nearly like that which fell on the army of Sennacherib! He sent messengers "He sent messengers again" - The word וישמע vaiyishma, "and he heard, "which occurs the second time in this verse, is repeated by mistake from the beginning of the verse. It is omitted in an ancient MS. It is a mere tautology, and embarrasses the sense. The true reading instead of it is, וישב veyesheb, "and he returned, "which the Septuagint read in this place, απεστρεψε, and which is preserved in the other copy, Kg2 19:9 : "He returned and sent, "that is, according to the Hebrew idiom, "he sent again."

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

He heard say concerning Tirhakah king of Ethiopia - When he heard that Tirhakah king of Ethiopia had come out against him, then he sent that blasphemous manifesto which is contained in Isa 37:10-13, to terrify Hezekiah into submission. How much was this like, in words and spirit, to the manifesto sent to the Parisians by the late Duke of Brunswick, from the plains of Champaigne, in 1792, which was the forerunner of the mighty torrents of human blood which was shed in the French revolution! And what a blast of God fell upon him and his army - nearly like that which fell on the army of Sennacherib!

He sent messengers "He sent messengers again" - The word וישמע vaiyishma, "and he heard, "which occurs the second time in this verse, is repeated by mistake from the beginning of the verse. It is omitted in an ancient MS. It is a mere tautology, and embarrasses the sense. The true reading instead of it is, וישב veyesheb, "and he returned, "which the Septuagint read in this place, απεστρεψε, and which is preserved in the other copy, Kg2 19:9 : "He returned and sent, "that is, according to the Hebrew idiom, "he sent again."

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