Apologetics Bible

2Kings 18:1

Hebrew

וַֽיְהִי בִּשְׁנַת שָׁלֹשׁ לְהוֹשֵׁעַ בֶּן־אֵלָה מֶלֶךְ יִשְׂרָאֵל מָלַךְ חִזְקִיָּה בֶן־אָחָז מֶלֶךְ יְהוּדָֽה׃

vayehiy-vishenat-shalosh-lehvoshe'a-ven-'elah-melekhe-yishera'el-malakhe-chizeqiyah-ven-'achaz-melekhe-yehvdah

KJV: Now it came to pass in the third year of Hoshea son of Elah king of Israel, that Hezekiah the son of Ahaz king of Judah began to reign.

AKJV: Now it came to pass in the third year of Hoshea son of Elah king of Israel, that Hezekiah the son of Ahaz king of Judah began to reign.

ASV: Now it came to pass in the third year of Hoshea son of Elah king of Israel, that Hezekiah the son of Ahaz king of Judah began to reign.

YLT: And it cometh to pass, in the third year of Hoshea son of Elah king of Israel, reigned hath Hezekiah son of Ahaz king of Judah;

Exposition: 2Kings 18:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now it came to pass in the third year of Hoshea son of Elah king of Israel, that Hezekiah the son of Ahaz king of Judah began to reign.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:2

Hebrew

בֶּן־עֶשְׂרִים וְחָמֵשׁ שָׁנָה הָיָה בְמָלְכוֹ וְעֶשְׂרִים וָתֵשַׁע שָׁנָה מָלַךְ בִּירוּשָׁלָ͏ִם וְשֵׁם אִמּוֹ אֲבִי בַּת־זְכַרְיָֽה׃

ven-'esheriym-vechamesh-shanah-hayah-vemalekhvo-ve'esheriym-vatesha'-shanah-malakhe-viyrvshalaim-veshem-'imvo-'aviy-vat-zekhareyah

KJV: Twenty and five years old was he when he began to reign; and he reigned twenty and nine years in Jerusalem. His mother’s name also was Abi, the daughter of Zachariah.

AKJV: Twenty and five years old was he when he began to reign; and he reigned twenty and nine years in Jerusalem. His mother’s name also was Abi, the daughter of Zachariah.

ASV: Twenty and five years old was he when he began to reign; and he reigned twenty and nine years in Jerusalem: and his mother’s name was Abi the daughter of Zechariah.

YLT: a son of twenty and five years was he in his reigning, and twenty and nine years he hath reigned in Jerusalem, and the name of his mother is Abi daughter of Zechariah.

Exposition: 2Kings 18:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Twenty and five years old was he when he began to reign; and he reigned twenty and nine years in Jerusalem. His mother’s name also was Abi, the daughter of Zachariah.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:3

Hebrew

וַיַּעַשׂ הַיָּשָׁר בְּעֵינֵי יְהוָה כְּכֹל אֲשֶׁר־עָשָׂה דָּוִד אָבִֽיו׃

vaya'ash-hayashar-ve'eyney-yehvah-khekhol-'asher-'ashah-david-'aviyv

KJV: And he did that which was right in the sight of the LORD, according to all that David his father did.

AKJV: And he did that which was right in the sight of the LORD, according to all that David his father did. ¶

ASV: And he did that which was right in the eyes of Jehovah, according to all that David his father had done.

YLT: And he doth that which is right in the eyes of Jehovah, according to all that David his father did,

Exposition: 2Kings 18:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he did that which was right in the sight of the LORD, according to all that David his father did.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:4

Hebrew

הוּא ׀ הֵסִיר אֶת־הַבָּמוֹת וְשִׁבַּר אֶת־הַמַּצֵּבֹת וְכָרַת אֶת־הָֽאֲשֵׁרָה וְכִתַּת נְחַשׁ הַנְּחֹשֶׁת אֲשֶׁר־עָשָׂה מֹשֶׁה כִּי עַד־הַיָּמִים הָהֵמָּה הָיוּ בְנֵֽי־יִשְׂרָאֵל מְקַטְּרִים לוֹ וַיִּקְרָא־לוֹ נְחֻשְׁתָּֽן׃

hv'- -hesiyr-'et-havamvot-veshivar-'et-hamatzevot-vekharat-'et-ha'asherah-vekhitat-nechash-hanechoshet-'asher-'ashah-mosheh-khiy-'ad-hayamiym-hahemah-hayv-veney-yishera'el-meqateriym-lvo-vayiqera'-lvo-nechushetan

KJV: He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan.

AKJV: He removed the high places, and broke the images, and cut down the groves, and broke in pieces the brazen serpent that Moses had made: for to those days the children of Israel did burn incense to it: and he called it Nehushtan.

ASV: He removed the high places, and brake the pillars, and cut down the Asherah: and he brake in pieces the brazen serpent that Moses had made; for unto those days the children of Israel did burn incense to it; and he called it Nehushtan.

YLT: he hath turned aside the high places, and broken in pieces the standing-pillars, and cut down the shrine, and beaten down the brazen serpent that Moses made, for unto these days were the sons of Israel making perfume to it, and he calleth it `a piece of brass.'

Exposition: 2Kings 18:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called i...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:5

Hebrew

בַּיהוָה אֱלֹהֵֽי־יִשְׂרָאֵל בָּטָח וְאַחֲרָיו לֹא־הָיָה כָמֹהוּ בְּכֹל מַלְכֵי יְהוּדָה וַאֲשֶׁר הָיוּ לְפָנָֽיו׃

vayhvah-'elohey-yishera'el-vatach-ve'acharayv-lo'-hayah-khamohv-vekhol-malekhey-yehvdah-va'asher-hayv-lefanayv

KJV: He trusted in the LORD God of Israel; so that after him was none like him among all the kings of Judah, nor any that were before him.

AKJV: He trusted in the LORD God of Israel; so that after him was none like him among all the kings of Judah, nor any that were before him.

ASV: He trusted in Jehovah, the God of Israel; so that after him was none like him among all the kings of Judah, nor among them that were before him.

YLT: In Jehovah, God of Israel, he hath trusted, and after him there hath not been like him among all the kings of Judah, nor among any who were before him;

Exposition: 2Kings 18:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'He trusted in the LORD God of Israel; so that after him was none like him among all the kings of Judah, nor any that were before him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:6

Hebrew

וַיִּדְבַּק בַּֽיהוָה לֹא־סָר מֵאַֽחֲרָיו וַיִּשְׁמֹר מִצְוֺתָיו אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶֽׁה׃

vayidevaq-vayhvah-lo'-sar-me'acharayv-vayishemor-mitzevtayv-'asher-tzivah-yehvah-'et-mosheh

KJV: For he clave to the LORD, and departed not from following him, but kept his commandments, which the LORD commanded Moses.

AKJV: For he held to the LORD, and departed not from following him, but kept his commandments, which the LORD commanded Moses.

ASV: For he clave to Jehovah; he departed not from following him, but kept his commandments, which Jehovah commanded Moses.

YLT: and he cleaveth to Jehovah, he hath not turned aside from after Him, and keepeth His commands that Jehovah commanded Moses.

Exposition: 2Kings 18:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For he clave to the LORD, and departed not from following him, but kept his commandments, which the LORD commanded Moses.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:7

Hebrew

וְהָיָה יְהוָה עִמּוֹ בְּכֹל אֲשֶׁר־יֵצֵא יַשְׂכִּיל וַיִּמְרֹד בְּמֶֽלֶךְ־אַשּׁוּר וְלֹא עֲבָדֽוֹ׃

vehayah-yehvah-'imvo-vekhol-'asher-yetze'-yashekhiyl-vayimerod-vemelekhe-'ashvr-velo'-'avadvo

KJV: And the LORD was with him; and he prospered whithersoever he went forth: and he rebelled against the king of Assyria, and served him not.

AKJV: And the LORD was with him; and he prospered wherever he went forth: and he rebelled against the king of Assyria, and served him not.

ASV: And Jehovah was with him; whithersoever he went forth he prospered: and he rebelled against the king of Assyria, and served him not.

YLT: And Jehovah hath been with him, in every place where he goeth out he acteth wisely, and he rebelleth against the king of Asshur, and hath not served him;

Exposition: 2Kings 18:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD was with him; and he prospered whithersoever he went forth: and he rebelled against the king of Assyria, and served him not.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:8

Hebrew

הֽוּא־הִכָּה אֶת־פְּלִשְׁתִּים עַד־עַזָּה וְאֶת־גְּבוּלֶיהָ מִמִּגְדַּל נוֹצְרִים עַד־עִיר מִבְצָֽר׃

hv'-hikhah-'et-felishetiym-'ad-'azah-ve'et-gevvleyha-mimigedal-nvotzeriym-'ad-'iyr-mivetzar

KJV: He smote the Philistines, even unto Gaza, and the borders thereof, from the tower of the watchmen to the fenced city.

AKJV: He smote the Philistines, even to Gaza, and the borders thereof, from the tower of the watchmen to the fenced city. ¶

ASV: He smote the Philistines unto Gaza and the borders thereof, from the tower of the watchmen to the fortified city.

YLT: he hath smitten the Philistines unto Gaza, and its borders, from a tower of watchers unto the fenced city.

Exposition: 2Kings 18:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'He smote the Philistines, even unto Gaza, and the borders thereof, from the tower of the watchmen to the fenced city.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:9

Hebrew

וַֽיְהִי בַּשָּׁנָה הָֽרְבִיעִית לַמֶּלֶךְ חִזְקִיָּהוּ הִיא הַשָּׁנָה הַשְּׁבִיעִית לְהוֹשֵׁעַ בֶּן־אֵלָה מֶלֶךְ יִשְׂרָאֵל עָלָה שַׁלְמַנְאֶסֶר מֶֽלֶךְ־אַשּׁוּר עַל־שֹׁמְרוֹן וַיָּצַר עָלֶֽיהָ׃

vayehiy-vashanah-hareviy'iyt-lamelekhe-chizeqiyahv-hiy'-hashanah-hasheviy'iyt-lehvoshe'a-ven-'elah-melekhe-yishera'el-'alah-shalemane'eser-melekhe-'ashvr-'al-shomervon-vayatzar-'aleyha

KJV: And it came to pass in the fourth year of king Hezekiah, which was the seventh year of Hoshea son of Elah king of Israel, that Shalmaneser king of Assyria came up against Samaria, and besieged it.

AKJV: And it came to pass in the fourth year of king Hezekiah, which was the seventh year of Hoshea son of Elah king of Israel, that Shalmaneser king of Assyria came up against Samaria, and besieged it.

ASV: And it came to pass in the fourth year of king Hezekiah, which was the seventh year of Hoshea son of Elah king of Israel, that Shalmaneser king of Assyria came up against Samaria, and besieged it.

YLT: And it cometh to pass, in the fourth year of king Hezekiah--it is the seventh year of Hoshea son of Elah king of Israel--come up hath Shalmaneser king of Asshur against Samaria, and layeth siege to it,

Exposition: 2Kings 18:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass in the fourth year of king Hezekiah, which was the seventh year of Hoshea son of Elah king of Israel, that Shalmaneser king of Assyria came up against Samaria, and besieged it.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:10

Hebrew

וַֽיִּלְכְּדֻהָ מִקְצֵה שָׁלֹשׁ שָׁנִים בִּשְׁנַת־שֵׁשׁ לְחִזְקִיָּה הִיא שְׁנַת־תֵּשַׁע לְהוֹשֵׁעַ מֶלֶךְ יִשְׂרָאֵל נִלְכְּדָה שֹׁמְרֽוֹן׃

vayilekheduha-miqetzeh-shalosh-shaniym-vishenat-shesh-lechizeqiyah-hiy'-shenat-tesha'-lehvoshe'a-melekhe-yishera'el-nilekhedah-shomervon

KJV: And at the end of three years they took it: even in the sixth year of Hezekiah, that is the ninth year of Hoshea king of Israel, Samaria was taken.

AKJV: And at the end of three years they took it: even in the sixth year of Hezekiah, that is in the ninth year of Hoshea king of Israel, Samaria was taken.

ASV: And at the end of three years they took it: in the sixth year of Hezekiah, which was the ninth year of Hoshea king of Israel, Samaria was taken.

YLT: and they capture it at the end of three years; in the sixth year of Hezekiah--it is the ninth year of Hoshea king of Israel--hath Samaria been captureth,

Exposition: 2Kings 18:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And at the end of three years they took it: even in the sixth year of Hezekiah, that is the ninth year of Hoshea king of Israel, Samaria was taken.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:11

Hebrew

וַיֶּגֶל מֶֽלֶךְ־אַשּׁוּר אֶת־יִשְׂרָאֵל אַשּׁוּרָה וַיַּנְחֵם בַּחְלַח וּבְחָבוֹר נְהַר גּוֹזָן וְעָרֵי מָדָֽי׃

vayegel-melekhe-'ashvr-'et-yishera'el-'ashvrah-vayanechem-vachelach-vvechavvor-nehar-gvozan-ve'arey-maday

KJV: And the king of Assyria did carry away Israel unto Assyria, and put them in Halah and in Habor by the river of Gozan, and in the cities of the Medes:

AKJV: And the king of Assyria did carry away Israel to Assyria, and put them in Halah and in Habor by the river of Gozan, and in the cities of the Medes:

ASV: And the king of Assyria carried Israel away unto Assyria, and put them in Halah, and on the Habor, the river of Gozan, and in the cities of the Medes,

YLT: and the king of Asshur removeth Israel to Asshur, and placed them in Halah, and in Habor by the river Gozan, and in cities of the Medes,

Exposition: 2Kings 18:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king of Assyria did carry away Israel unto Assyria, and put them in Halah and in Habor by the river of Gozan, and in the cities of the Medes:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:12

Hebrew

עַל ׀ אֲשֶׁר לֹֽא־שָׁמְעוּ בְּקוֹל יְהוָה אֱלֹהֵיהֶם וַיַּעַבְרוּ אֶת־בְּרִיתוֹ אֵת כָּל־אֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד יְהוָה וְלֹא שָׁמְעוּ וְלֹא עָשֽׂוּ׃

'al- -'asher-lo'-shame'v-veqvol-yehvah-'eloheyhem-vaya'averv-'et-veriytvo-'et-khal-'asher-tzivah-mosheh-'eved-yehvah-velo'-shame'v-velo'-'ashv

KJV: Because they obeyed not the voice of the LORD their God, but transgressed his covenant, and all that Moses the servant of the LORD commanded, and would not hear them, nor do them.

AKJV: Because they obeyed not the voice of the LORD their God, but transgressed his covenant, and all that Moses the servant of the LORD commanded, and would not hear them, nor do them. ¶

ASV: because they obeyed not the voice of Jehovah their God, but transgressed his covenant, even all that Moses the servant of Jehovah commanded, and would not hear it, nor do it.

YLT: because that they have not hearkened to the voice of Jehovah their God, and transgress His covenant--all that He commanded Moses, servant of Jehovah--yea, they have not hearkened nor done it .

Exposition: 2Kings 18:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Because they obeyed not the voice of the LORD their God, but transgressed his covenant, and all that Moses the servant of the LORD commanded, and would not hear them, nor do them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:13

Hebrew

וּבְאַרְבַּע עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ חִזְקִיָּה עָלָה סַנְחֵרִיב מֶֽלֶךְ־אַשּׁוּר עַל כָּל־עָרֵי יְהוּדָה הַבְּצֻרוֹת וַֽיִּתְפְּשֵֽׂם׃

vve'areva'-'eshereh-shanah-lamelekhe-chizeqiyah-'alah-sanecheriyv-melekhe-'ashvr-'al-khal-'arey-yehvdah-havetzurvot-vayitefeshem

KJV: Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them.

AKJV: Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them.

ASV: Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fortified cities of Judah, and took them.

YLT: And in the fourteenth year of king Hezekiah hath Sennacherib king of Asshur come up against all the fenced cities of Judah, and seizeth them,

Exposition: 2Kings 18:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:14

Hebrew

וַיִּשְׁלַח חִזְקִיָּה מֶֽלֶךְ־יְהוּדָה אֶל־מֶֽלֶךְ־אַשּׁוּר ׀ לָכִישָׁה ׀ לֵאמֹר ׀ חָטָאתִי שׁוּב מֵֽעָלַי אֵת אֲשֶׁר־תִּתֵּן עָלַי אֶשָּׂא וַיָּשֶׂם מֶֽלֶךְ־אַשּׁוּר עַל־חִזְקִיָּה מֶֽלֶךְ־יְהוּדָה שְׁלֹשׁ מֵאוֹת כִּכַּר־כֶּסֶף וּשְׁלֹשִׁים כִּכַּר זָהָֽב׃

vayishelach-chizeqiyah-melekhe-yehvdah-'el-melekhe-'ashvr- -lakhiyshah- -le'mor- -chata'tiy-shvv-me'alay-'et-'asher-titen-'alay-'esha'-vayashem-melekhe-'ashvr-'al-chizeqiyah-melekhe-yehvdah-shelosh-me'vot-khikhar-khesef-vsheloshiym-khikhar-zahav

KJV: And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold.

AKJV: And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which you put on me will I bear. And the king of Assyria appointed to Hezekiah king of Judah three hundred talents of silver and thirty talents of gold.

ASV: And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold.

YLT: and Hezekiah king of Judah sendeth unto the king of Asshur to Lachish, saying, `I have sinned, turn back from off me; that which thou puttest on me I bear;' and the king of Asshur layeth on Hezekiah king of Judah three hundred talents of silver, and thirty talents of gold,

Exposition: 2Kings 18:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah thre...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:15

Hebrew

וַיִּתֵּן חִזְקִיָּה אֶת־כָּל־הַכֶּסֶף הַנִּמְצָא בֵית־יְהוָה וּבְאֹצְרוֹת בֵּית הַמֶּֽלֶךְ׃

vayiten-chizeqiyah-'et-khal-hakhesef-hanimetza'-veyt-yehvah-vve'otzervot-veyt-hamelekhe

KJV: And Hezekiah gave him all the silver that was found in the house of the LORD, and in the treasures of the king’s house.

AKJV: And Hezekiah gave him all the silver that was found in the house of the LORD, and in the treasures of the king’s house.

ASV: And Hezekiah gave him all the silver that was found in the house of Jehovah, and in the treasures of the king’s house.

YLT: and Hezekiah giveth all the silver that is found in the house of Jehovah, and in the treasures of the house of the king;

Exposition: 2Kings 18:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Hezekiah gave him all the silver that was found in the house of the LORD, and in the treasures of the king’s house.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:16

Hebrew

בָּעֵת הַהִיא קִצַּץ חִזְקִיָּה אֶת־דַּלְתוֹת הֵיכַל יְהוָה וְאֶת־הָאֹמְנוֹת אֲשֶׁר צִפָּה חִזְקִיָּה מֶלֶךְ יְהוּדָה וַֽיִּתְּנֵם לְמֶלֶךְ אַשּֽׁוּר׃

va'et-hahiy'-qitzatz-chizeqiyah-'et-daletvot-heykhal-yehvah-ve'et-ha'omenvot-'asher-tzifah-chizeqiyah-melekhe-yehvdah-vayitenem-lemelekhe-'ashvr

KJV: At that time did Hezekiah cut off the gold from the doors of the temple of the LORD, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.

AKJV: At that time did Hezekiah cut off the gold from the doors of the temple of the LORD, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria. ¶

ASV: At that time did Hezekiah cut off the gold from the doors of the temple of Jehovah, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.

YLT: at that time hath Hezekiah cut off the doors of the temple of Jehovah, and the pillars that Hezekiah king of Judah had overlaid, and giveth them to the king of Asshur.

Exposition: 2Kings 18:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'At that time did Hezekiah cut off the gold from the doors of the temple of the LORD, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:17

Hebrew

וַיִּשְׁלַח מֶֽלֶךְ־אַשּׁוּר אֶת־תַּרְתָּן וְאֶת־רַב־סָרִיס ׀ וְאֶת־רַב־שָׁקֵה מִן־לָכִישׁ אֶל־הַמֶּלֶךְ חִזְקִיָּהוּ בְּחֵיל כָּבֵד יְרוּשָׁלָ͏ִם וַֽיַּעֲלוּ וַיָּבֹאוּ יְרוּשָׁלִַם וַיַּעֲלוּ וַיָּבֹאוּ וַיַּֽעַמְדוּ בִּתְעָלַת הַבְּרֵכָה הָֽעֶלְיוֹנָה אֲשֶׁר בִּמְסִלַּת שְׂדֵה כוֹבֵֽס׃

vayishelach-melekhe-'ashvr-'et-taretan-ve'et-rav-sariys- -ve'et-rav-shaqeh-min-lakhiysh-'el-hamelekhe-chizeqiyahv-vecheyl-khaved-yervshalaim-vaya'alv-vayavo'v-yervshaliam-vaya'alv-vayavo'v-vaya'amedv-vite'alat-haverekhah-ha'eleyvonah-'asher-vimesilat-shedeh-khvoves

KJV: And the king of Assyria sent Tartan and Rabsaris and Rab–shakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field.

AKJV: And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field.

ASV: And the king of Assyria sent Tartan and Rab-saris and Rabshakeh from Lachish to king Hezekiah with a great army unto Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field.

YLT: And the king of Asshur sendeth Tartan, and the chief of the eunuchs, and the chief of the butlers, from Lachish, unto king Hezekiah, with a heavy force, to Jerusalem, and they go up and come in to Jerusalem, and they go up, and come in and stand by the conduit of the upper pool that is in the highway of the fuller's field.

Exposition: 2Kings 18:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king of Assyria sent Tartan and Rabsaris and Rab–shakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stoo...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:18

Hebrew

וַֽיִּקְרְאוּ אֶל־הַמֶּלֶךְ וַיֵּצֵא אֲלֵהֶם אֶלְיָקִים בֶּן־חִלְקִיָּהוּ אֲשֶׁר עַל־הַבָּיִת וְשֶׁבְנָה הַסֹּפֵר וְיוֹאָח בֶּן־אָסָף הַמַּזְכִּֽיר׃

vayiqere'v-'el-hamelekhe-vayetze'-'alehem-'eleyaqiym-ven-chileqiyahv-'asher-'al-havayit-veshevenah-hasofer-veyvo'ach-ven-'asaf-hamazekhiyr

KJV: And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder.

AKJV: And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder.

ASV: And when they had called to the king, there came out to them Eliakim the son of Hilkiah, who was over the household, and Shebnah the scribe, and Joah the son of Asaph the recorder.

YLT: And they call unto the king, and go out unto them doth Eliakim son of Hilkiah, who is over the house, and Shebna the scribe, and Joah son of Asaph the remembrancer.

Exposition: 2Kings 18:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:19

Hebrew

וַיֹּאמֶר אֲלֵהֶם רַב־שָׁקֵה אִמְרוּ־נָא אֶל־חִזְקִיָּהוּ כֹּֽה־אָמַר הַמֶּלֶךְ הַגָּדוֹל מֶלֶךְ אַשּׁוּר מָה הַבִּטָּחוֹן הַזֶּה אֲשֶׁר בָּטָֽחְתָּ׃

vayo'mer-'alehem-rav-shaqeh-'imerv-na'-'el-chizeqiyahv-khoh-'amar-hamelekhe-hagadvol-melekhe-'ashvr-mah-havitachvon-hazeh-'asher-vatacheta

KJV: And Rab–shakeh said unto them, Speak ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest?

AKJV: And Rabshakeh said to them, Speak you now to Hezekiah, Thus says the great king, the king of Assyria, What confidence is this wherein you trust?

ASV: And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest?

YLT: And the chief of the butlers saith unto them, `Say, I pray you, unto Hezekiah, Thus said the great king, the king of Asshur, What is this confidence in which thou hast confided?

Exposition: 2Kings 18:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Rab–shakeh said unto them, Speak ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:20

Hebrew

אָמַרְתָּ אַךְ־דְּבַר־שְׂפָתַיִם עֵצָה וּגְבוּרָה לַמִּלְחָמָה עַתָּה עַל־מִי בָטַחְתָּ כִּי מָרַדְתָּ בִּֽי׃

'amareta-'akhe-devar-shefatayim-'etzah-vgevvrah-lamilechamah-'atah-'al-miy-vatacheta-khiy-maradeta-viy

KJV: Thou sayest, (but they are but vain words,) I have counsel and strength for the war. Now on whom dost thou trust, that thou rebellest against me?

AKJV: You say, (but they are but vain words,) I have counsel and strength for the war. Now on whom do you trust, that you rebel against me?

ASV: Thou sayest (but they are but vain words), There is counsel and strength for the war. Now on whom dost thou trust, that thou hast rebelled against me?

YLT: Thou hast said: Only a word of the lips! counsel and might are for battle; now, on whom hast thou trusted that thou hast rebelled against me?

Exposition: 2Kings 18:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thou sayest, (but they are but vain words,) I have counsel and strength for the war. Now on whom dost thou trust, that thou rebellest against me?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:21

Hebrew

עַתָּה הִנֵּה בָטַחְתָּ לְּךָ עַל־מִשְׁעֶנֶת הַקָּנֶה הָרָצוּץ הַזֶּה עַל־מִצְרַיִם אֲשֶׁר יִסָּמֵךְ אִישׁ עָלָיו וּבָא בְכַפּוֹ וּנְקָבָהּ כֵּן פַּרְעֹה מֶֽלֶךְ־מִצְרַיִם לְכָֽל־הַבֹּטְחִים עָלָֽיו׃

'atah-hineh-vatacheta-lekha-'al-mishe'enet-haqaneh-haratzvtz-hazeh-'al-mitzerayim-'asher-yisamekhe-'iysh-'alayv-vva'-vekhafvo-vneqavah-khen-fare'oh-melekhe-mitzerayim-lekhal-havotechiym-'alayv

KJV: Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt, on which if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt unto all that trust on him.

AKJV: Now, behold, you trust on the staff of this bruised reed, even on Egypt, on which if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust on him.

ASV: Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt unto all that trust on him.

YLT: `Now, lo, thou hast trusted for thee on the staff of this broken reed, on Egypt; which a man leaneth on, and it hath gone into his hand, and pierced it! --so is Pharaoh king of Egypt to all those trusting on him.

Exposition: 2Kings 18:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt, on which if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt unto all that trust on him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:22

Hebrew

וְכִי־תֹאמְרוּן אֵלַי אֶל־יְהוָה אֱלֹהֵינוּ בָּטָחְנוּ הֲלוֹא־הוּא אֲשֶׁר הֵסִיר חִזְקִיָּהוּ אֶת־בָּמֹתָיו וְאֶת־מִזְבְּחֹתָיו וַיֹּאמֶר לִֽיהוּדָה וְלִירוּשָׁלִַם לִפְנֵי הַמִּזְבֵּחַ הַזֶּה תִּֽשְׁתַּחֲווּ בִּירוּשָׁלָֽ͏ִם׃

vekhiy-to'mervn-'elay-'el-yehvah-'eloheynv-vatachenv-halvo'-hv'-'asher-hesiyr-chizeqiyahv-'et-vamotayv-ve'et-mizevechotayv-vayo'mer-liyhvdah-veliyrvshaliam-lifeney-hamizevecha-hazeh-tishetachavv-viyrvshalaim

KJV: But if ye say unto me, We trust in the LORD our God: is not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem?

AKJV: But if you say to me, We trust in the LORD our God: is not that he, whose high places and whose altars Hezekiah has taken away, and has said to Judah and Jerusalem, You shall worship before this altar in Jerusalem?

ASV: But if ye say unto me, We trust in Jehovah our God; is not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and to Jerusalem, Ye shall worship before this altar in Jerusalem?

YLT: `And when ye say unto me, Unto Jehovah our God we have trusted, is it not He whose high places and whose altars Hezekiah hath turned aside, and saith to Judah and to Jerusalem, Before this altar do ye bow yourselves in Jerusalem?

Exposition: 2Kings 18:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But if ye say unto me, We trust in the LORD our God: is not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:23

Hebrew

וְעַתָּה הִתְעָרֶב נָא אֶת־אֲדֹנִי אֶת־מֶלֶךְ אַשּׁוּר וְאֶתְּנָה לְךָ אַלְפַּיִם סוּסִים אִם־תּוּכַל לָתֶת לְךָ רֹכְבִים עֲלֵיהֶֽם׃

ve'atah-hite'arev-na'-'et-'adoniy-'et-melekhe-'ashvr-ve'etenah-lekha-'alefayim-svsiym-'im-tvkhal-latet-lekha-rokheviym-'aleyhem

KJV: Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them.

AKJV: Now therefore, I pray you, give pledges to my lord the king of Assyria, and I will deliver you two thousand horses, if you be able on your part to set riders on them.

ASV: Now therefore, I pray thee, give pledges to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.

YLT: `And, now, give a pledge for thee, I pray thee, to my lord the king of Asshur, and I give to thee two thousand horses, if thou art able to give for thee riders on them.

Exposition: 2Kings 18:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:24

Hebrew

וְאֵיךְ תָּשִׁיב אֵת פְּנֵי פַחַת אַחַד עַבְדֵי אֲדֹנִי הַקְּטַנִּים וַתִּבְטַח לְךָ עַל־מִצְרַיִם לְרֶכֶב וּלְפָרָשִֽׁים׃

ve'eykhe-tashiyv-'et-feney-fachat-'achad-'avedey-'adoniy-haqetaniym-vativetach-lekha-'al-mitzerayim-lerekhev-vlefarashiym

KJV: How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen?

AKJV: How then will you turn away the face of one captain of the least of my master’s servants, and put your trust on Egypt for chariots and for horsemen?

ASV: How then canst thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen?

YLT: And how dost thou turn back the face of one captain of the least of the servants of my lord, that thou dost trust for thee on Egypt for chariot, and for horsemen?

Exposition: 2Kings 18:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:25

Hebrew

עַתָּה הֲמִבַּלְעֲדֵי יְהוָה עָלִיתִי עַל־הַמָּקוֹם הַזֶּה לְהַשְׁחִתוֹ יְהוָה אָמַר אֵלַי עֲלֵה עַל־הָאָרֶץ הַזֹּאת וְהַשְׁחִיתָֽהּ׃

'atah-hamivale'adey-yehvah-'aliytiy-'al-hamaqvom-hazeh-lehashechitvo-yehvah-'amar-'elay-'aleh-'al-ha'aretz-hazo't-vehashechiytah

KJV: Am I now come up without the LORD against this place to destroy it? The LORD said to me, Go up against this land, and destroy it.

AKJV: Am I now come up without the LORD against this place to destroy it? The LORD said to me, Go up against this land, and destroy it.

ASV: Am I now come up without Jehovah against this place to destroy it? Jehovah said unto me, Go up against this land, and destroy it.

YLT: Now, without Jehovah have I come up against this place to destroy it? Jehovah said unto me, Go up against this land, and thou hast destroyed it.'

Exposition: 2Kings 18:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Am I now come up without the LORD against this place to destroy it? The LORD said to me, Go up against this land, and destroy it.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:26

Hebrew

וַיֹּאמֶר אֶלְיָקִים בֶּן־חִלְקִיָּהוּ וְשֶׁבְנָה וְיוֹאָח אֶל־רַב־שָׁקֵה דַּבֶּר־נָא אֶל־עֲבָדֶיךָ אֲרָמִית כִּי שֹׁמְעִים אֲנָחְנוּ וְאַל־תְּדַבֵּר עִמָּנוּ יְהוּדִית בְּאָזְנֵי הָעָם אֲשֶׁר עַל־הַחֹמָֽה׃

vayo'mer-'eleyaqiym-ven-chileqiyahv-veshevenah-veyvo'ach-'el-rav-shaqeh-daver-na'-'el-'avadeykha-'aramiyt-khiy-shome'iym-'anachenv-ve'al-tedaver-'imanv-yehvdiyt-ve'azeney-ha'am-'asher-'al-hachomah

KJV: Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rab–shakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall.

AKJV: Then said Eliakim the son of Hilkiah, and Shebna, and Joah, to Rabshakeh, Speak, I pray you, to your servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall.

ASV: Then said Eliakim the son of Hilkiah, and Shebnah, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and speak not with us in the Jews’ language, in the ears of the people that are on the wall.

YLT: And Eliakim son of Hilkiah saith--and Shebna, and Joah--to the chief of the butlers, `Speak, we pray thee, unto thy servants in Aramaean, for we are understanding, and do not speak with us in Jewish, in the ears of the people who are on the wall.'

Exposition: 2Kings 18:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rab–shakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:27

Hebrew

וַיֹּאמֶר אֲלֵיהֶם רַב־שָׁקֵה הַעַל אֲדֹנֶיךָ וְאֵלֶיךָ שְׁלָחַנִי אֲדֹנִי לְדַבֵּר אֶת־הַדְּבָרִים הָאֵלֶּה הֲלֹא עַל־הָאֲנָשִׁים הַיֹּֽשְׁבִים עַל־הַחֹמָה לֶאֱכֹל אֶת חריהם צוֹאָתָם וְלִשְׁתּוֹת אֶת־שיניהם מימֵי רַגְלֵיהֶם עִמָּכֶֽם׃

vayo'mer-'aleyhem-rav-shaqeh-ha'al-'adoneykha-ve'eleykha-shelachaniy-'adoniy-ledaver-'et-hadevariym-ha'eleh-halo'-'al-ha'anashiym-hayosheviym-'al-hachomah-le'ekhol-'et-chryhm-tzvo'atam-velishetvot-'et-shynyhm-mymey-rageleyhem-'imakhem

KJV: But Rab–shakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you?

AKJV: But Rabshakeh said to them, Has my master sent me to your master, and to you, to speak these words? has he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own urine with you?

ASV: But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men that sit on the wall, to eat their own dung, and to drink their own water with you?

YLT: And the chief of the butlers saith unto them, `For thy lord, and unto thee, hath my lord sent me to speak these words? is it not for the men, those sitting on the wall to eat their own dung and to drink their own water, with you?'

Exposition: 2Kings 18:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But Rab–shakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:28

Hebrew

וַֽיַּעֲמֹד רַב־שָׁקֵה וַיִּקְרָא בְקוֹל־גָּדוֹל יְהוּדִית וַיְדַבֵּר וַיֹּאמֶר שִׁמְעוּ דְּבַר־הַמֶּלֶךְ הַגָּדוֹל מֶלֶךְ אַשּֽׁוּר׃

vaya'amod-rav-shaqeh-vayiqera'-veqvol-gadvol-yehvdiyt-vayedaver-vayo'mer-shime'v-devar-hamelekhe-hagadvol-melekhe-'ashvr

KJV: Then Rab–shakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria:

AKJV: Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spoke, saying, Hear the word of the great king, the king of Assyria:

ASV: Then Rabshakeh stood, and cried with a loud voice in the Jews’ language, and spake, saying, Hear ye the word of the great king, the king of Assyria.

YLT: And the chief of the butlers standeth and calleth with a great voice in Jewish, and speaketh and saith, `Hear ye a word of the great king, the king of Asshur:

Exposition: 2Kings 18:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Rab–shakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:29

Hebrew

כֹּה אָמַר הַמֶּלֶךְ אַל־יַשִּׁיא לָכֶם חִזְקִיָּהוּ כִּי־לֹא יוּכַל לְהַצִּיל אֶתְכֶם מִיָּדֽוֹ׃

khoh-'amar-hamelekhe-'al-yashiy'-lakhem-chizeqiyahv-khiy-lo'-yvkhal-lehatziyl-'etekhem-miyadvo

KJV: Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you out of his hand:

AKJV: Thus says the king, Let not Hezekiah deceive you: for he shall not be able to deliver you out of his hand:

ASV: Thus saith the king, Let not Hezekiah deceive you; for he will not be able to deliver you out of his hand:

YLT: thus said the king, Let not Hezekiah lift you up, for he is not able to deliver you out of his hand;

Exposition: 2Kings 18:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you out of his hand:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:30

Hebrew

וְאַל־יַבְטַח אֶתְכֶם חִזְקִיָּהוּ אֶל־יְהוָה לֵאמֹר הַצֵּל יַצִּילֵנוּ יְהוָה וְלֹא תִנָּתֵן אֶת־הָעִיר הַזֹּאת בְּיַד מֶלֶךְ אַשּֽׁוּר׃

ve'al-yavetach-'etekhem-chizeqiyahv-'el-yehvah-le'mor-hatzel-yatziylenv-yehvah-velo'-tinaten-'et-ha'iyr-hazo't-veyad-melekhe-'ashvr

KJV: Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us, and this city shall not be delivered into the hand of the king of Assyria.

AKJV: Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us, and this city shall not be delivered into the hand of the king of Assyria.

ASV: neither let Hezekiah make you trust in Jehovah, saying, Jehovah will surely deliver us, and this city shall not be given into the hand of the king of Assyria.

YLT: and let not Hezekiah make you trust unto Jehovah, saying, Jehovah doth certainly deliver us, and this city is not given into the hand of the king of Asshur.

Exposition: 2Kings 18:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us, and this city shall not be delivered into the hand of the king of Assyria.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:31

Hebrew

אַֽל־תִּשְׁמְעוּ אֶל־חִזְקִיָּהוּ כִּי כֹה אָמַר מֶלֶךְ אַשּׁוּר עֲשֽׂוּ־אִתִּי בְרָכָה וּצְאוּ אֵלַי וְאִכְלוּ אִישׁ־גַּפְנוֹ וְאִישׁ תְּאֵֽנָתוֹ וּשְׁתוּ אִישׁ מֵֽי־בוֹרֽוֹ׃

'al-tisheme'v-'el-chizeqiyahv-khiy-khoh-'amar-melekhe-'ashvr-'ashv-'itiy-verakhah-vtze'v-'elay-ve'ikhelv-'iysh-gafenvo-ve'iysh-te'enatvo-vshetv-'iysh-mey-vvorvo

KJV: Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me, and then eat ye every man of his own vine, and every one of his fig tree, and drink ye every one the waters of his cistern:

AKJV: Listen not to Hezekiah: for thus says the king of Assyria, Make an agreement with me by a present, and come out to me, and then eat you every man of his own vine, and every one of his fig tree, and drink you every one the waters of his cistern:

ASV: Hearken not to Hezekiah: for thus saith the king of Assyria, Make your peace with me, and come out to me; and eat ye every one of his vine, and every one of his fig-tree, and drink ye every one the waters of his own cistern;

YLT: `Do not hearken unto Hezekiah, for thus said the king of Asshur, Make with me a blessing, and come out unto me, and eat ye each of his vine, and each of his fig-tree, and drink ye each the waters of his own well,

Exposition: 2Kings 18:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me, and then eat ye every man of his own vine, and every one of his fig tree, and drink ye every one...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:32

Hebrew

עַד־בֹּאִי וְלָקַחְתִּי אֶתְכֶם אֶל־אֶרֶץ כְּאַרְצְכֶם אֶרֶץ דָּגָן וְתִירוֹשׁ אֶרֶץ לֶחֶם וּכְרָמִים אֶרֶץ זֵית יִצְהָר וּדְבַשׁ וִֽחְיוּ וְלֹא תָמֻתוּ וְאַֽל־תִּשְׁמְעוּ אֶל־חִזְקִיָּהוּ כִּֽי־יַסִּית אֶתְכֶם לֵאמֹר יְהוָה יַצִּילֵֽנוּ׃

'ad-vo'iy-velaqachetiy-'etekhem-'el-'eretz-khe'aretzekhem-'eretz-dagan-vetiyrvosh-'eretz-lechem-vkheramiym-'eretz-zeyt-yitzehar-vdevash-vicheyv-velo'-tamutv-ve'al-tisheme'v-'el-chizeqiyahv-khiy-yasiyt-'etekhem-le'mor-yehvah-yatziylenv

KJV: Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey, that ye may live, and not die: and hearken not unto Hezekiah, when he persuadeth you, saying, The LORD will deliver us.

AKJV: Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey, that you may live, and not die: and listen not to Hezekiah, when he persuades you, saying, The LORD will deliver us.

ASV: until I come and take you away to a land like your own land, a land of grain and new wine, a land of bread and vineyards, a land of olive-trees and of honey, that ye may live, and not die: and hearken not unto Hezekiah, when he persuadeth you, saying, Jehovah will deliver us.

YLT: till my coming in, and I have taken you unto a land like your own land, a land of corn and new wine, a land of bread and vineyards, a land of oil olive, and honey, and live, and die not; and do not hearken unto Hezekiah, when he persuadeth you, saying, Jehovah doth deliver us.

Exposition: 2Kings 18:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey, that ye may live, and not die: and hearken not unto Hezekiah, when...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:33

Hebrew

הַהַצֵּל הִצִּילוּ אֱלֹהֵי הַגּוֹיִם אִישׁ אֶת־אַרְצוֹ מִיַּד מֶלֶךְ אַשּֽׁוּר׃

hahatzel-hitziylv-'elohey-hagvoyim-'iysh-'et-'aretzvo-miyad-melekhe-'ashvr

KJV: Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria?

AKJV: Has any of the gods of the nations delivered at all his land out of the hand of the king of Assyria?

ASV: Hath any of the gods of the nations ever delivered his land out of the hand of the king of Assyria?

YLT: `Have the gods of the nations delivered at all each his land out of the hand of the king of Asshur?

Exposition: 2Kings 18:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:34

Hebrew

אַיֵּה אֱלֹהֵי חֲמָת וְאַרְפָּד אַיֵּה אֱלֹהֵי סְפַרְוַיִם הֵנַע וְעִוָּה כִּֽי־הִצִּילוּ אֶת־שֹׁמְרוֹן מִיָּדִֽי׃

'ayeh-'elohey-chamat-ve'arefad-'ayeh-'elohey-sefarevayim-hena'-ve'ivah-khiy-hitziylv-'et-shomervon-miyadiy

KJV: Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand?

AKJV: Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of my hand?

ASV: Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, of Hena, and Ivvah? have they delivered Samaria out of my hand?

YLT: Where are the gods of Hamath and Arpad? where the gods of Sepharvaim, Hena, and Ivvah, that they have delivered Samaria out of my hand?

Exposition: 2Kings 18:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:35

Hebrew

מִי בְּכָל־אֱלֹהֵי הָֽאֲרָצוֹת אֲשֶׁר־הִצִּילוּ אֶת־אַרְצָם מִיָּדִי כִּי־יַצִּיל יְהוָה אֶת־יְרוּשָׁלַ͏ִם מִיָּדִֽי׃

miy-vekhal-'elohey-ha'aratzvot-'asher-hitziylv-'et-'aretzam-miyadiy-khiy-yatziyl-yehvah-'et-yervshalaim-miyadiy

KJV: Who are they among all the gods of the countries, that have delivered their country out of mine hand, that the LORD should deliver Jerusalem out of mine hand?

AKJV: Who are they among all the gods of the countries, that have delivered their country out of my hand, that the LORD should deliver Jerusalem out of my hand?

ASV: Who are they among all the gods of the countries, that have delivered their country out of my hand, that Jehovah should deliver Jerusalem out of my hand?

YLT: Who are they among all the gods of the lands that have delivered their land out of my hand, that Jehovah doth deliver Jerusalem out of my hand?'

Exposition: 2Kings 18:35 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Who are they among all the gods of the countries, that have delivered their country out of mine hand, that the LORD should deliver Jerusalem out of mine hand?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:36

Hebrew

וְהֶחֱרִישׁוּ הָעָם וְלֹֽא־עָנוּ אֹתוֹ דָּבָר כִּי־מִצְוַת הַמֶּלֶךְ הִיא לֵאמֹר לֹא תַעֲנֻֽהוּ׃

vehecheriyshv-ha'am-velo'-'anv-'otvo-davar-khiy-mitzevat-hamelekhe-hiy'-le'mor-lo'-ta'anuhv

KJV: But the people held their peace, and answered him not a word: for the king’s commandment was, saying, Answer him not.

AKJV: But the people held their peace, and answered him not a word: for the king’s commandment was, saying, Answer him not.

ASV: But the people held their peace, and answered him not a word; for the king’s commandment was, saying, Answer him not.

YLT: And the people have kept silent, and have not answered him a word, for the command of the king is, saying, `Do not answer him.'

Exposition: 2Kings 18:36 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But the people held their peace, and answered him not a word: for the king’s commandment was, saying, Answer him not.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

2Kings 18:37

Hebrew

וַיָּבֹא אֶלְיָקִים בֶּן־חִלְקִיָּה אֲשֶׁר־עַל־הַבַּיִת וְשֶׁבְנָא הַסֹּפֵר וְיוֹאָח בֶּן־אָסָף הַמַּזְכִּיר אֶל־חִזְקִיָּהוּ קְרוּעֵי בְגָדִים וַיַּגִּדוּ לוֹ דִּבְרֵי רַב־שָׁקֵֽה׃

vayavo'-'eleyaqiym-ven-chileqiyah-'asher-'al-havayit-veshevena'-hasofer-veyvo'ach-ven-'asaf-hamazekhiyr-'el-chizeqiyahv-qerv'ey-vegadiym-vayagidv-lvo-diverey-rav-shaqeh

KJV: Then came Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rent, and told him the words of Rab–shakeh.

AKJV: Then came Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.

ASV: Then came Eliakim the son of Hilkiah, who was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.

YLT: And Eliakim son of Hilkiah, who is over the house, cometh in, and Shebna the scribe, and Joah son of Asaph the remembrancer, unto Hezekiah, with rent garments, and they declare to him the words of the chief of the butlers.

Exposition: 2Kings 18:37 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then came Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rent, and told him the words of Rab–shakeh.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.