2 Kings 20:19
But Hezekiah said to Isaiah, "The word of the LORD that you have spoken is good." For he thought, "Will there not at least be peace and security in my lifetime?"
Sermons
A House and a Soul ComparedJ. R. Starey.2 Kings 20:1-19
Attachment to LifeCharles Lamb.2 Kings 20:1-19
Hezekiah's Prayer AnsweredMonday Club Sermons2 Kings 20:1-19
Set Thy House in Order -- a New Year's SermonE. D. Griffin, D. D.2 Kings 20:1-19
The Blessing of SicknessDavid Thomas, D. D.2 Kings 20:1-19
The House in OrderThomas Spurgeon.2 Kings 20:1-19
DeathD. Thomas 2 Kings 20:1-21
The Babylonian EmbassyJ. Orr 2 Kings 20:12-19
Hezekiah and the AmbassadorsC.H. Irwin 2 Kings 20:12-21
Resignation in AfflictionH. O. Mackey.2 Kings 20:19-20
SubmissionE. D. Griffith, D. D.2 Kings 20:19-20
The PeaceJ. B. Owen, M. A.2 Kings 20:19-20
Unshaken FaithC. L. M'Cleery.2 Kings 20:19-20














Friendly greetings are always welcome. They are especially so after a time of sickness. Hezekiah's illness, no doubt, called forth many expressions of sympathy, and, among the rest, a message and present from Merodach-Baladan King of Babylon. The ambassadors who bore the message and the present were very courteously received by Hezekiah. Unfortunately, he allowed himself to be unduly elated by the honor done to him by the heathen king. He showed the messengers all the house of his precious things, and all his treasures of gold and silver and armor; "there was nothing in his house, nor in all his dominion, that Hezekiah showed them not." We see here -

I. FOOLISH PRIDE. Hezekiah's prosperity for once led him astray.

1. He gave not glory to God. It was God who had prospered him, and crowned all his labors with success. But there is no word of this to the ambassadors. He takes all the honor and glory to himself. He might have, perhaps, excused himself, as many do, by saying that there is no use in obtruding our religion upon strangers. But why should he have been ashamed to acknowledge God's bountiful hand, if he was not ashamed to take his bounties? Why should any of us be ashamed to confess Christ? To be ashamed of Christ is not only weak and cowardly; it is unreasonable.

2. We see also how foolish Hezekiah's pride was, when we remember his recent sickness. It was not so long since Hezekiah, now so vain and boastful, turned his face to the wall, and wept sore. The memory of that should have humbled him. Not only so, but when he was recovered of his sickness, he made special promises of praise to God and humility of spirit. "The living, the living, he shall praise thee, as I do this day." Where was Hezekiah's praise of God's goodness when these Babylonish ambassadors came to him? "I shall go softly all my years in the bitterness of my soul" (Isaiah 38:15). Where now is Hezekiah's humility? On the contrary, as it is said in 2 Chronicles 32:25, "Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up."

3. We see here how watchful we need to be over our own hearts. We read in 2 Chronicles 32:31, "Howbeit in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart." We cannot tell how we may act until the temptation comes. Such a crisis as this may come to each of us. Let us watch and pray, that we enter not into temptation. "Above all treasure guard thy heart, for out of it are the fountains of life."

II. A FAITHFUL PROPHET. Isaiah did not delay in the path of duty. Hezekiah had humbled himself and his nation, and he had dishonored God, before these heathen ambassadors. Isaiah at once proceeds to the king's presence, and rebukes him for his folly and pride (vers. 14 -18). Not only so, but he foretells that Babylon, whose avarice had thus been aroused, would one day take advantage of this act of weakness, and take possession of the treasures of Jerusalem. Hezekiah's answer was wise and humble. He was a God-fearing, if mistaken, man. "Good is the word of the Lord which thou hast spoken." So let us receive God's judgments, in humility, submission, and patience, and not in rebellion and defiance. What a blessing to a king to have a faithful and wise counselor! What a blessing to a nation and to a Church to have faithful ministers! They who fear God need not fear the face of man. - C.H.I

Good is the word of the Lord which thou hast spoken.
The text is susceptible of two propositions. First, that peace is a blessing only on a basis of truth. "He said, Is it not good if peace and truth be in my days?" Secondly, that the godliest celebration of peace is to resume the social and religious benefactions interrupted by war. Hezekiah's "might" was diverted to the construction of "the pool and the conduit of water" for the relief of his people.

I. THAT PEACE WITHOUT TRUTH IS NOT THE PEACE OF GOD IS CAPABLE OF ABUNDANT EVIDENCE AND ILLUSTRATION. As in a religious sense there may be "a cry of Peace, peace, where there is no peace," except the unnatural stillness of a moral stupefaction, a stifling of the voice of conscience, and a compromise of principle with "the spirit that worketh in the children of disobedience," and under whose influence, when the "strong man armed keepeth his palace, his goods are in peace," such as it is — but it is at the best only the torpor of sordid subjection to spiritual bondage, the tranquillity of a dungeon, or the quiescence of a corpse, dead in its trespasses and sins — so in the political moralities of nations there may be a peace that has no truth in it, neither in the reality of its foundation, the assurance of its continuance, nor the uprightness of its conditions. That is a peace at the expense of truth which is not true to the eternal and inalienable principles of international rights — which is bought by the ignoble subsidy of subjection to wrong and injustice, or which consents to spare itself the possible cost and sacrifice of a generous intervention on behalf of the weak against the strong — which ignores the great plea of national brotherhoods, and asks with the first fratricide, "Am I my brother's keeper?" and which entails upon itself the malediction written against those who were "not grieved with the afflictions of Joseph." That is a peace without truth which "looks every man to his own things, and not every man to the things of others also"; and if this maxim be a canon binding on any one man in reference to any other man, it is equally binding on any one nation in reference to any other nation.

II. Our second deduction from the text is, THAT THE GODLIEST CELEBRATION OF PEACE IS TO RESUME THE SOCIAL AND RELIGIOUS BENEFACTIONS INTERRUPTED BY THE WAR. Hezekiah so improved even a period of respite. "He made a pool, and a conduit, and brought water into the city." If God condescended to put twice on record the mere municipal zeal of this pious prince; if, the pool, the conduit and the water are counted worthy of a place in the compendious annals of Inspiration, we may be sure the activities of Christian benevolence in the same direction will meet with His gracious approval. It is a miserable mistake to suppose, that Christianity has nothing to do with the common tenements, the daily vulgar wants and homespun miseries of our fellow-men. It stirs our sympathy to listen to the recital of the far-off dark places of the earth and their habitations of cruelty; but it is not so easy to extort a sigh over the dark back lanes and more noisome and cruel abodes in the next street behind us. There are no Hezekiah's pools, except in fever-brewing abominations of the cesspool, nor other conduit except the constant exhalations of disease and death from the sluggish gutter, nor better homes than the vile hovels where in guilt and penury alike seek a covert to sin, and suffer and die. If the bitter mass of gratuitous suffering and mortality arising from a defective commissariat in the Crimea should drag into reluctant notice the amount of misery dally endured from a similar neglect of sanitary provisions in the crowded courts and alleys of the metropolis, the poor battalions will not have perished in vain. They will have incidentally achieved an involuntary victory on behalf of their fellow-citizens, attended perhaps with more comfort than glory, but none the less precious for the public welfare. Oh! there is more hope of the Gospel gaining audience of the wild Indian in the cheerful freedom of his native forests, than of its penetrating the gross darkness of the denizens alongside the Thames, or the purlieus of the city. If we would speak with any hope of evangelising effect of "the pool of Siloam," and of "the Fountain of living waters," we must first tread in Hezekiah's footsteps, provide the pool and the conduit of sanitary necessities, the possibilities of popular decency and comfort, the practicableness of a family hearth and home, the humble means of health and cleanliness, of light and air and water, freely as God bestows them, and fully as a seasonable adoption of remedial agents would supply them. Such a celebration of the peace abroad would afford the happiest prospect of more peace at home, and co-operate with city missionaries and ministers of religion with the most hopeful pledges of success, in their more directly spiritual efforts for the evangelisation of our fellow-citizens.

(J. B. Owen, M. A.)

"Hezekiah rendered not again according to the benefit done unto him: therefore there was wrath upon him and upon Judah and Jerusalem." The prophet was sent to say to him, "Behold the days come that all that is in thy house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the Lord. And of thy sons which shall issue from thee — shall they take away, and they shall be eunuchs in the palace of the king of Babylon." This was the humiliating and distressing message to which the penitent king made the reply in our text, "Good is the word of the Lord which thou bass spoken." Shall I call your attention to the holiness and happiness of such a temper, and to the universal obligation on mankind to offer this homage to their God and King? In doing this I will,

I. EXPLAIN PRECISELY WHAT THE TEMPER IS. It is a temper of universal and absolute submission to the will of God. There is a forced submission — a yielding because we cannot help it; but this is not the thing required. There is an acquiescence in the will of God when that will sends prosperity; but this is only a consenting that another should make us happy. The only true submission is that hearty acquiescence in the will of God which arises from supreme love to him. The reason why the wicked do not submit, is that they love themselves and their own enjoyments most. While such a temper continues, they must of course value their own gratification more than the Divine pleasure, and approve of the will of God only so far as that will is tributary to them. This selfishness is the root and core of all rebellion. When our own wishes and interests are less dear to us than that universal interest which is wrapt up in the Divine will, what can tempt us to unsubmission? what is there for us to oppose to that will? what interest have we to maintain against the wishes of God? But so certain as we love another interest better than that which the Divine will protects, we shall set up that interest against God, and resist whenever he lays his finger upon it. True submission then is the necessary effect of supreme love to God, and can arise from no other principle. This submission is to be distinguished from that morbid inactivity and aversion to care which, retiring from exertion, leaves God to be the only agent in the universe — which puts off burdens upon Him just as the indolent shift them off upon each other — which, instead of exerting a dependent agency with an eye fixed upon an overruling providence, leaves God to perform both His part and ours. That may be called submission to a providential dispensation, which really is indolence shrinking from an effort to change the posture of affairs. It is an essential part of God's plan, and for His glory, that creatures should obtain good by their own activity; otherwise there would be no use for their immortal powers. This activity He has therefore enjoined. "Not slothful in business, fervent in spirit, serving the Lord," is the Christian's motto.

II. I AM TO DWELL A LITTLE ON THE HOLINESS AND HAPPINESS OF SUCH A TEMPER, and the universal obligation on mankind to exercise it. To love the righteous will of God, in which are balanced all the interests of the universe — which is perfectly wise and benevolent and right — to love that will better than our own interests, and to subject our interests and wishes to that; must be holy if any thing is holy — must be pure and sublime benevolence. How generous and noble is the temper. How infinitely superior to the littleness and meanness of a selfish spirit. And it is precisely what God commands. If then holiness consists in obeying God, it consists in rendering him that supreme love which will produce the submission in question. What can be holiness, what can be goodness, if it is not subjection to the will of eternal wisdom and benevolence? This submission to the will of God, so far as it operates, necessarily excludes all evil passions and conduct. For instance, it excludes all discontent. For one who knows that the providence of God is universal, and extends to the most minute events, and who is willing that the will of the Lord in all things should be done, and delights in that will more than in anything which that will can take away; what ground can there be for discontentment? If events are crossing to his feelings, still His supreme desire is gratified, for the will of the Lord is done; and though He may suffer he would by no means change a single circumstance about which the Divine will has been clearly expressed. But when the pleasure of God is known, a particle of discontentment evinces a want of submission. With proper resignation, we shall feel, under any cross event, that we have nothing to do, in mind or body, but to use the means which God has appointed to remove or support the evil. In looking forward into the wide expanse of futurity, or in contemplating the issue of any particular event, the Christian knows that nothing can happen but what the will of God appoints. While that will engages his supreme regard, how can he be anxious? It follows of course that submission will exclude every complaining word, every, angry, or bitter word, every impatient word. Submission will cure every inordinate desire after wealth, honour, pleasure, friends, ease, or whatever else we regard. An inordinate desire is an unsubmissive desire. Submission is an effectual cure of all envious feelings towards our neighbour. It follows of course that submission will exclude every falsehood, and I may add, every transgression. The temptation to transgress is a desire for some object which we cannot obtain without going counter to a Divine precept. Where the object is placed in this predicament by the providence of God, it is plain that submission to providence take away all motives to transgress. I add finally, that submission, so far as it extends, must quench every evil passion, and thus extinguish the inward fire from which all outward eruptions proceed. If it suppresses every inordinate desire, every feeling of discontent, all distrust of God, every motion of impatience. Thus the holiness of this temper appears. And its happiness is no less evident. Submission to God, as we have seen, excludes all those uncomfortable passions which make the wicked like the troubled sea when it cannot rest, whose waters cast up mire and dirt. It clears away everything that can agitate or corrode the mind. And as its very life-blood consists in supreme delight in the will of God, it has always the happiness of knowing that its dearest object is safe — that the ground of its highest exultation and joy is secure — that the will of infinite wisdom and benevolence will in all things be done. And in respect to the universal obligation, who can doubt that this is precisely the temper in which all moral agents ought to unite? The very definition of moral agents is, that they are under obligation to feel and do right and to avoid wrong. But in the temper under consideration, all the right feelings in the universe are involved, and by it all the wrong feelings in the universe are excluded. If you revolt from these conclusions, you must go back to the full admission that all men are under indispensable obligations to yield unlimited submission to God. Is he not our rightful King, and are we not His subjects? Is not His will perfect? Has not the Creator and Proprietor of all things a right to govern His own world according to His own pleasure? This is the religion Of the Old Testament and the New. Under the severest trials this resignation has all along been exemplified in the history of the Church. "The Lord gave and the Lord hath taken away; blessed be the name of the Lord," said Job when all his children and possessions were destroyed. "Shall we receive good at the hand of the Lord, and shall we not receive evil?" was his language when covered with one tormenting ulcer from head to foot. In more general and common matters, the same acknowledgment of God and the same resignation to His will have all along been exemplified. A general acquiescence and joy in His government have always distinguished His true servants. All down the ages they have sung, "The Lord reigneth, let the earth rejoice; let the multitude of isles be glad thereof."

(E. D. Griffith, D. D.)

The Fram, which went in search of the North Pole, escaped many of the perils that injured other expeditionary vessels, because her commander built her wide at the decks and narrowing her down to the keel, so that she did not withstand the ice, but yielded to its pressure. The cruel masses could not get a grip of the wisely constructed craft. The pressure, so far from crushing her, lifted her clean out of the ice, and she rode triumphantly on the floes. How many of our life troubles which if faced resentfully, sullenly, proudly, threaten to grind us to powder; but meet them meekly, resignedly, recognising in them God's wiser will for us than we for ourselves, and they will in the end lift us upward and bear us onward towards the eternal Light.

(H. O. Mackey.)

The Rev. Dr. Campbell Morgan tells the following pathetic story concerning Commander Booth-Tucker, who lost his wife in a railway accident last autumn. "A few weeks ago," he, says, "in a city of Nebraska, I was holding meetings. There came to that city my dear friend Commander Booth-Tucker. It was the city of Omaha. I shall never forget my talk with him there. I said to him, 'Commander, the passing of your beloved wife was one of the things that I freely confess I cannot understand.' He looked at me across the breakfast table, his eyes wet with tears, and yet his face radiant with that light which never shone on sea or land, and he said to me, 'Dear man, do you not know that the Cross can only be preached by tragedy?' Then he told me this incident: 'When I and my wife were last in Chicago I was trying to lead a sceptic to Christ in a meeting. At last the sceptic said, with a cold glittering eye and a sarcastic voice, 'It is all very well. You mean well; but I lost my faith in God when my wife was taken out of my home. It is all very well; but if that beautiful woman at your side lay dead and cold by you, how would you believe in God?' Within one month she had been taken through the awful tragedy of a railway accident, and the Commander went back to Chicago, and, in the hearing of a vast multitude, said, 'Here, in the midst of the crowd, standing by the side of my dead wife as I take her to burial, I want to say that I still believe in Him, and love Him, and know Him.'"

(C. L. M'Cleery.).

People
Ahaz, Amoz, Baladan, Berodachbaladan, David, Hezekiah, Isaiah, Manasseh
Places
Ararat, Assyria, Babylon
Topics
Hast, Hezekiah, Hezeki'ah, Isaiah, Isn't, Lifetime, Moreover, Peace, Replied, Righteousness, Security, Spoken, Truth
Outline
1. Hezekiah, having received a message of death, by prayer has his life lengthened.
8. The sun goes ten degrees backward for a sign of that promise.
12. Berodach-baladan sending to visit Hezekiah has notice of his treasures.
14. Isaiah understanding thereof, foretells the Babylonian captivity.
20. Manasseh succeeds Hezekiah.

Dictionary of Bible Themes
2 Kings 20:19

     5940   searching

2 Kings 20:12-19

     4215   Babylon
     6701   peace, search for

Library
An Old-Fashioned Home
TEXT: "What have they seen in thy house?"--2 Kings 20:15. If you will tell me what is in your own house by your own choice I will tell you the story of your home life and will be able to inform you whether yours is a home in which there is harmony and peace or confusion and despair. Let me read the names of the guests in your guest book, allow me to study the titles of the books in your library in which you have special delight, permit me to scan your magazines which you particularly like, allow
J. Wilbur Chapman—And Judas Iscariot

Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

God's Sovereignty Defined
"Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O LORD, and Thou art exalted as Head above all" (1 Chron. 29:11). The Sovereignty of God is an expression that once was generally understood. It was a phrase commonly used in religious literature. It was a theme frequently expounded in the pulpit. It was a truth which brought comfort to many hearts, and gave virility and stability
Arthur W. Pink—The Sovereignty of God

That for the Most Part the Occupation of Government Dissipates the Solidity of the Mind.
Often the care of government, when undertaken, distracts the heart in divers directions; and one is found unequal to dealing with particular things, while with confused mind divided among many. Whence a certain wise man providently dissuades, saying, My son, meddle not with many matters (Ecclus. xi. 10); because, that is, the mind is by no means collected on the plan of any single work while parted among divers. And, when it is drawn abroad by unwonted care, it is emptied of the solidity of inward
Leo the Great—Writings of Leo the Great

The World, Created by God, Still Cherished and Protected by Him. Each and all of Its Parts Governed by his Providence.
1. Even the wicked, under the guidance of carnal sense, acknowledge that God is the Creator. The godly acknowledge not this only, but that he is a most wise and powerful governor and preserver of all created objects. In so doing, they lean on the Word of God, some passages from which are produced. 2. Refutation of the Epicureans, who oppose fortune and fortuitous causes to Divine Providence, as taught in Scripture. The sun, a bright manifestation of Divine Providence. 3. Figment of the Sophists as
John Calvin—The Institutes of the Christian Religion

Interpretation of Prophecy.
1. The scriptural idea of prophecy is widely removed from that of human foresight and presentiment. It is that of a revelation made by the Holy Spirit respecting the future, always in the interest of God's kingdom. It is no part of the plan of prophecy to gratify vain curiosity respecting "the times or the seasons which the Father hath put in his own power." Acts 1:7. "Comfort ye, comfort ye my people, saith your God"--this is its key-note. In its form it is carefully adapted to this great end.
E. P. Barrows—Companion to the Bible

The Historical Books.
1. In the Pentateuch we have the establishment of the Theocracy, with the preparatory and accompanying history pertaining to it. The province of the historical books is to unfold its practiced working, and to show how, under the divine superintendence and guidance, it accomplished the end for which it was given. They contain, therefore, primarily, a history of God's dealings with the covenant people under the economy which he had imposed upon them. They look at the course of human events on the
E. P. Barrows—Companion to the Bible

The Kingdom of Judah.
II K. 18-25; II Chron. 28-36. Note: This period covers the time from the fail of Israel to the fall of Judah. It begins in the sixth year of the reign of Hezekiah, whose name is given as the first king of the period since most of his reign was in this instead of the former period. The Kings of this Period. 13. Hezekiah, 2 K. 18:1-20-21; 2 Chron. 29:1-32:33. Reigned 29 years and died. 14. Manasseh, 2 K. 21:1-18; 2 Chron. 33:1-20. Reigned 55 year and died. 15. Amon, 2 K. 21:19-26; 2 Chron. 33:20-25.
Josiah Blake Tidwell—The Bible Period by Period

The Christian Struggling under Great and Heavy Affliction.
1. Here it is advised--that afflictions should only be expected.--2. That the righteous hand of God should be acknowledged in them when they come.--3. That they should be borne with patience.--4. That the divine conduct in them should be cordially approved.--5. That thankfulness should be maintained in the midst of trials.--6. That the design of afflictions should be diligently inquired into, and all proper assistance taken in discovering it.--7. That, when it is discovered, it should humbly be complied
Philip Doddridge—The Rise and Progress of Religion in the Soul

Of the Sacraments.
1. Of the sacraments in general. A sacrament defined. 2. Meaning of the word sacrament. 3. Definition explained. Why God seals his promises to us by sacraments. 4. The word which ought to accompany the element, that the sacrament may be complete. 5. Error of those who attempt to separate the word, or promise of God, from the element. 6. Why sacraments are called Signs of the Covenant. 7. They are such signs, though the wicked should receive them, but are signs of grace only to believers. 8. Objections
John Calvin—The Institutes of the Christian Religion

Use to be Made of the Doctrine of Providence.
Sections. 1. Summary of the doctrine of Divine Providence. 1. It embraces the future and the past. 2. It works by means, without means, and against means. 3. Mankind, and particularly the Church, the object of special care. 4. The mode of administration usually secret, but always just. This last point more fully considered. 2. The profane denial that the world is governed by the secret counsel of God, refuted by passages of Scripture. Salutary counsel. 3. This doctrine, as to the secret counsel of
John Calvin—The Institutes of the Christian Religion

Meditations of the True Manner of Practising Piety on the Sabbath-Day.
Almighty God will have himself worshipped, not only in a private manner by private persons and families, but also in a more public sort, of all the godly joined together in a visible church; that by this means he may be known not only to be the God and Lord of every Singular person, but also of the creatures of the whole universal world. Question--But why do not we Christians under the New, keep the Sabbath on the same seventh day on which it was kept under the Old Testament? I answer--Because our
Lewis Bayly—The Practice of Piety

A Prayer when one Begins to be Sick.
O most righteous Judge, yet in Jesus Christ my gracious Father! I, wretched sinner, do here return unto thee, though driven with pain and sickness, like the prodigal child with want and hunger. I acknowledge that this sickness and pain comes not by blind chance or fortune, but by thy divine providence and special appointment. It is the stroke of thy heavy hand, which my sins have justly deserved; and the things that I feared are now fallen upon me (Job iii. 25.) Yet do I well perceive that in wrath
Lewis Bayly—The Practice of Piety

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient,
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

Links
2 Kings 20:19 NIV
2 Kings 20:19 NLT
2 Kings 20:19 ESV
2 Kings 20:19 NASB
2 Kings 20:19 KJV

2 Kings 20:19 Bible Apps
2 Kings 20:19 Parallel
2 Kings 20:19 Biblia Paralela
2 Kings 20:19 Chinese Bible
2 Kings 20:19 French Bible
2 Kings 20:19 German Bible

2 Kings 20:19 Commentaries

Bible Hub
2 Kings 20:18
Top of Page
Top of Page