Apologetics Bible

2Kings 23:1

Hebrew

וַיִּשְׁלַח הַמֶּלֶךְ וַיַּאַסְפוּ אֵלָיו כָּל־זִקְנֵי יְהוּדָה וִירוּשָׁלָֽ͏ִם׃

vayishelach-hamelekhe-vaya'asefv-'elayv-khal-ziqeney-yehvdah-viyrvshalaim

KJV: And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem.

AKJV: And the king sent, and they gathered to him all the elders of Judah and of Jerusalem.

ASV: And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem.

YLT: And the king sendeth, and they gather unto him all the elders of Judah and Jerusalem,

Exposition: 2Kings 23:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king sent, and they gathered unto him all the elders of Judah and of 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 23:2

Hebrew

וַיַּעַל הַמֶּלֶךְ בֵּית־יְהוָה וְכָל־אִישׁ יְהוּדָה וְכָל־יֹשְׁבֵי יְרוּשָׁלִַם אִתּוֹ וְהַכֹּֽהֲנִים וְהַנְּבִיאִים וְכָל־הָעָם לְמִקָּטֹן וְעַד־גָּדוֹל וַיִּקְרָא בְאָזְנֵיהֶם אֶת־כָּל־דִּבְרֵי סֵפֶר הַבְּרִית הַנִּמְצָא בְּבֵית יְהוָֽה׃

vaya'al-hamelekhe-veyt-yehvah-vekhal-'iysh-yehvdah-vekhal-yoshevey-yervshaliam-'itvo-vehakhohaniym-vehaneviy'iym-vekhal-ha'am-lemiqaton-ve'ad-gadvol-vayiqera'-ve'azeneyhem-'et-khal-diverey-sefer-haveriyt-hanimetza'-veveyt-yehvah

KJV: And the king went up into the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in their ears all the words of the book of the covenant which was found in the house of the LORD.

AKJV: And the king went up into the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in their ears all the words of the book of the covenant which was found in the house of the LORD. ¶

ASV: And the king went up to the house of Jehovah, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in their ears all the words of the book of the covenant which was found in the house of Jehovah.

YLT: and the king goeth up to the house of Jehovah, and every man of Judah, and all the inhabitants of Jerusalem, with him, and the priests, and the prophets, and all the people, from small unto great, and he readeth in their ears all the words of the book of the covenant that is found in the house of Jehovah.

Exposition: 2Kings 23:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king went up into the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in thei...'. 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 23:3

Hebrew

וַיַּעֲמֹד הַמֶּלֶךְ עַֽל־הָעַמּוּד וַיִּכְרֹת אֶֽת־הַבְּרִית ׀ לִפְנֵי יְהוָה לָלֶכֶת אַחַר יְהוָה וְלִשְׁמֹר מִצְוֺתָיו וְאֶת־עֵדְוֺתָיו וְאֶת־חֻקֹּתָיו בְּכָל־לֵב וּבְכָל־נֶפֶשׁ לְהָקִים אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת הַכְּתֻבִים עַל־הַסֵּפֶר הַזֶּה וַיַּעֲמֹד כָּל־הָעָם בַּבְּרִֽית׃

vaya'amod-hamelekhe-'al-ha'amvd-vayikherot-'et-haveriyt- -lifeney-yehvah-lalekhet-'achar-yehvah-velishemor-mitzevtayv-ve'et-'edevtayv-ve'et-chuqotayv-vekhal-lev-vvekhal-nefesh-lehaqiym-'et-diverey-haveriyt-hazo't-hakhetuviym-'al-hasefer-hazeh-vaya'amod-khal-ha'am-vaveriyt

KJV: And the king stood by a pillar, and made a covenant before the LORD, to walk after the LORD, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant.

AKJV: And the king stood by a pillar, and made a covenant before the LORD, to walk after the LORD, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant.

ASV: And the king stood by the pillar, and made a covenant before Jehovah, to walk after Jehovah, and to keep his commandments, and his testimonies, and his statutes, with all his heart, and all his soul, to confirm the words of this covenant that were written in this book: and all the people stood to the covenant.

YLT: And the king standeth by the pillar, and maketh the covenant before Jehovah, to walk after Jehovah, and to keep His commands, and His testimonies, and His statutes, with all the heart, and with all the soul, to establish the words of this covenant that are written on this book, and all the people stand in the covenant.

Exposition: 2Kings 23:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king stood by a pillar, and made a covenant before the LORD, to walk after the LORD, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the wo...'. 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 23:4

Hebrew

וַיְצַו הַמֶּלֶךְ אֶת־חִלְקִיָּהוּ הַכֹּהֵן הַגָּדוֹל וְאֶת־כֹּהֲנֵי הַמִּשְׁנֶה וְאֶת־שֹׁמְרֵי הַסַּף לְהוֹצִיא מֵהֵיכַל יְהוָה אֵת כָּל־הַכֵּלִים הָֽעֲשׂוּיִם לַבַּעַל וְלָֽאֲשֵׁרָה וּלְכֹל צְבָא הַשָּׁמָיִם וַֽיִּשְׂרְפֵם מִחוּץ לִירוּשָׁלִַם בְּשַׁדְמוֹת קִדְרוֹן וְנָשָׂא אֶת־עֲפָרָם בֵּֽית־אֵֽל׃

vayetzav-hamelekhe-'et-chileqiyahv-hakhohen-hagadvol-ve'et-khohaney-hamisheneh-ve'et-shomerey-hasaf-lehvotziy'-meheykhal-yehvah-'et-khal-hakheliym-ha'ashvyim-lava'al-vela'asherah-vlekhol-tzeva'-hashamayim-vayisherefem-michvtz-liyrvshaliam-veshademvot-qidervon-venasha'-'et-'afaram-veyt-'el

KJV: And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the grove, and for all the host of heaven: and he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Beth–el.

AKJV: And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the grove, and for all the host of heaven: and he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them to Bethel.

ASV: And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the threshold, to bring forth out of the temple of Jehovah all the vessels that were made for Baal, and for the Asherah, and for all the host of heaven, and he burned them without Jerusalem in the fields of the Kidron, and carried the ashes of them unto Beth-el.

YLT: And the king commandeth Hilkiah the high priest, and the priests of the second order, and the keepers of the threshold, to bring out from the temple of Jehovah all the vessels that are made for Baal, and for the shrine, and for all the host of the heavens, and he burneth them at the outside of Jerusalem, in the fields of Kidron, and hath borne their ashes to Beth-El.

Exposition: 2Kings 23:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the grove...'. 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 23:5

Hebrew

וְהִשְׁבִּית אֶת־הַכְּמָרִים אֲשֶׁר נָֽתְנוּ מַלְכֵי יְהוּדָה וַיְקַטֵּר בַּבָּמוֹת בְּעָרֵי יְהוּדָה וּמְסִבֵּי יְרוּשָׁלָ͏ִם וְאֶת־הַֽמְקַטְּרִים לַבַּעַל לַשֶּׁמֶשׁ וְלַיָּרֵחַ וְלַמַּזָּלוֹת וּלְכֹל צְבָא הַשָּׁמָֽיִם׃

vehisheviyt-'et-hakhemariym-'asher-natenv-malekhey-yehvdah-vayeqater-vavamvot-ve'arey-yehvdah-vmesivey-yervshalaim-ve'et-hameqateriym-lava'al-lashemesh-velayarecha-velamazalvot-vlekhol-tzeva'-hashamayim

KJV: And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven.

AKJV: And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense to Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven.

ASV: And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven.

YLT: And he hath caused to cease the idolatrous priests whom the kings of Judah have appointed, (and they make perfume in high places, in cities of Judah and suburbs of Jerusalem,) and those making perfume to Baal, to the sun, and to the moon, and to the planets, and to all the host of the heavens.

Exposition: 2Kings 23:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal,...'. 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 23:6

Hebrew

וַיֹּצֵא אֶת־הָאֲשֵׁרָה מִבֵּית יְהוָה מִחוּץ לִירוּשָׁלִַם אֶל־נַחַל קִדְרוֹן וַיִּשְׂרֹף אֹתָהּ בְּנַחַל קִדְרוֹן וַיָּדֶק לְעָפָר וַיַּשְׁלֵךְ אֶת־עֲפָרָהּ עַל־קֶבֶר בְּנֵי הָעָֽם׃

vayotze'-'et-ha'asherah-miveyt-yehvah-michvtz-liyrvshaliam-'el-nachal-qidervon-vayisherof-'otah-venachal-qidervon-vayadeq-le'afar-vayashelekhe-'et-'afarah-'al-qever-veney-ha'am

KJV: And he brought out the grove from the house of the LORD, without Jerusalem, unto the brook Kidron, and burned it at the brook Kidron, and stamped it small to powder, and cast the powder thereof upon the graves of the children of the people.

AKJV: And he brought out the grove from the house of the LORD, without Jerusalem, to the brook Kidron, and burned it at the brook Kidron, and stamped it small to powder, and cast the powder thereof on the graves of the children of the people.

ASV: And he brought out the Asherah from the house of Jehovah, without Jerusalem, unto the brook Kidron, and burned it at the brook Kidron, and beat it to dust, and cast the dust thereof upon the graves of the common people.

YLT: And he bringeth out the shrine from the house of Jehovah to the outside of Jerusalem, unto the brook Kidron, and burneth it at the brook Kidron, and beateth it small to dust, and casteth its dust on the grave of the sons of the people.

Exposition: 2Kings 23:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he brought out the grove from the house of the LORD, without Jerusalem, unto the brook Kidron, and burned it at the brook Kidron, and stamped it small to powder, and cast the powder thereof upon the graves of the...'. 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 23:7

Hebrew

וַיִּתֹּץ אֶת־בָּתֵּי הַקְּדֵשִׁים אֲשֶׁר בְּבֵית יְהוָה אֲשֶׁר הַנָּשִׁים אֹרְגוֹת שָׁם בָּתִּים לָאֲשֵׁרָֽה׃

vayitotz-'et-vatey-haqedeshiym-'asher-veveyt-yehvah-'asher-hanashiym-'oregvot-sham-vatiym-la'asherah

KJV: And he brake down the houses of the sodomites, that were by the house of the LORD, where the women wove hangings for the grove.

AKJV: And he broke down the houses of the sodomites, that were by the house of the LORD, where the women wove hangings for the grove.

ASV: And he brake down the houses of the sodomites, that were in the house of Jehovah, where the women wove hangings for the Asherah.

YLT: And he breaketh down the houses of the whoremongers that are in the house of Jehovah, where the women are weaving houses for the shrine.

Exposition: 2Kings 23:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he brake down the houses of the sodomites, that were by the house of the LORD, where the women wove hangings for the grove.'. 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 23:8

Hebrew

וַיָּבֵא אֶת־כָּל־הַכֹּֽהֲנִים מֵעָרֵי יְהוּדָה וַיְטַמֵּא אֶת־הַבָּמוֹת אֲשֶׁר קִטְּרוּ־שָׁמָּה הַכֹּהֲנִים מִגֶּבַע עַד־בְּאֵר שָׁבַע וְנָתַץ אֶת־בָּמוֹת הַשְּׁעָרִים אֲשֶׁר־פֶּתַח שַׁעַר יְהוֹשֻׁעַ שַׂר־הָעִיר אֲשֶֽׁר־עַל־שְׂמֹאול אִישׁ בְּשַׁעַר הָעִֽיר׃

vayave'-'et-khal-hakhohaniym-me'arey-yehvdah-vayetame'-'et-havamvot-'asher-qiterv-shamah-hakhohaniym-migeva'-'ad-ve'er-shava'-venatatz-'et-vamvot-hashe'ariym-'asher-fetach-sha'ar-yehvoshu'a-shar-ha'iyr-'asher-'al-shemo'vl-'iysh-vesha'ar-ha'iyr

KJV: And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had burned incense, from Geba to Beer–sheba, and brake down the high places of the gates that were in the entering in of the gate of Joshua the governor of the city, which were on a man’s left hand at the gate of the city.

AKJV: And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had burned incense, from Geba to Beersheba, and broke down the high places of the gates that were in the entering in of the gate of Joshua the governor of the city, which were on a man’s left hand at the gate of the city.

ASV: And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had burned incense, from Geba to Beer-sheba; and he brake down the high places of the gates that were at the entrance of the gate of Joshua the governor of the city, which were on a man’s left hand at the gate of the city.

YLT: And he bringeth in all the priests out of the cities of Judah, and defileth the high places where the priests have made perfume, from Geba unto Beer-Sheba, and hath broken down the high places of the gates that are at the opening of the gate of Joshua, head of the city, that is on a man's left hand at the gate of the city;

Exposition: 2Kings 23:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had burned incense, from Geba to Beer–sheba, and brake down the high places of the gates that were in the enteri...'. 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 23:9

Hebrew

אַךְ לֹא יַֽעֲלוּ כֹּהֲנֵי הַבָּמוֹת אֶל־מִזְבַּח יְהוָה בִּירוּשָׁלָ͏ִם כִּי אִם־אָכְלוּ מַצּוֹת בְּתוֹךְ אֲחֵיהֶֽם׃

'akhe-lo'-ya'alv-khohaney-havamvot-'el-mizevach-yehvah-viyrvshalaim-khiy-'im-'akhelv-matzvot-vetvokhe-'acheyhem

KJV: Nevertheless the priests of the high places came not up to the altar of the LORD in Jerusalem, but they did eat of the unleavened bread among their brethren.

AKJV: Nevertheless the priests of the high places came not up to the altar of the LORD in Jerusalem, but they did eat of the unleavened bread among their brothers.

ASV: Nevertheless the priests of the high places came not up to the altar of Jehovah in Jerusalem, but they did eat unleavened bread among their brethren.

YLT: only, the priests of the high places come not up unto the altar of Jehovah in Jerusalem, but they have eaten unleavened things in the midst of their brethren.

Exposition: 2Kings 23:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Nevertheless the priests of the high places came not up to the altar of the LORD in Jerusalem, but they did eat of the unleavened bread among their brethren.'. 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 23:10

Hebrew

וְטִמֵּא אֶת־הַתֹּפֶת אֲשֶׁר בְּגֵי בני־בֶן־הִנֹּם לְבִלְתִּי לְהַעֲבִיר אִישׁ אֶת־בְּנוֹ וְאֶת־בִּתּוֹ בָּאֵשׁ לַמֹּֽלֶךְ׃

vetime'-'et-hatofet-'asher-vegey-vny-ven-hinom-leviletiy-leha'aviyr-'iysh-'et-venvo-ve'et-vitvo-va'esh-lamolekhe

KJV: And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.

AKJV: And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.

ASV: And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.

YLT: And he hath defiled Topheth, that is in the valley of the son of Hinnom, so that no man doth cause his son and his daughter to pass over through fire to Molech.

Exposition: 2Kings 23:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.'. 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 23:11

Hebrew

וַיַּשְׁבֵּת אֶת־הַסּוּסִים אֲשֶׁר נָתְנוּ מַלְכֵי יְהוּדָה לַשֶּׁמֶשׁ מִבֹּא בֵית־יְהוָה אֶל־לִשְׁכַּת נְתַן־מֶלֶךְ הַסָּרִיס אֲשֶׁר בַּפַּרְוָרִים וְאֶת־מַרְכְּבוֹת הַשֶּׁמֶשׁ שָׂרַף בָּאֵֽשׁ׃

vayashevet-'et-hasvsiym-'asher-natenv-malekhey-yehvdah-lashemesh-mivo'-veyt-yehvah-'el-lishekhat-netan-melekhe-hasariys-'asher-vafarevariym-ve'et-marekhevvot-hashemesh-sharaf-va'esh

KJV: And he took away the horses that the kings of Judah had given to the sun, at the entering in of the house of the LORD, by the chamber of Nathan–melech the chamberlain, which was in the suburbs, and burned the chariots of the sun with fire.

AKJV: And he took away the horses that the kings of Judah had given to the sun, at the entering in of the house of the LORD, by the chamber of Nathanmelech the chamberlain, which was in the suburbs, and burned the chariots of the sun with fire.

ASV: And he took away the horses that the kings of Judah had given to the sun, at the entrance of the house of Jehovah, by the chamber of Nathan-melech the chamberlain, which was in the precincts; and he burned the chariots of the sun with fire.

YLT: And he causeth to cease the horses that the kings of Judah have given to the sun from the entering in of the house of Jehovah, by the chamber of Nathan-Melech the eunuch, that is in the suburbs, and the chariots of the sun he hath burnt with fire.

Exposition: 2Kings 23:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he took away the horses that the kings of Judah had given to the sun, at the entering in of the house of the LORD, by the chamber of Nathan–melech the chamberlain, which was in the suburbs, and burned the chariots...'. 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 23:12

Hebrew

וְאֶֽת־הַֽמִּזְבְּחוֹת אֲשֶׁר עַל־הַגָּג עֲלִיַּת אָחָז אֲשֶׁר־עָשׂוּ ׀ מַלְכֵי יְהוּדָה וְאֶת־הַֽמִּזְבְּחוֹת אֲשֶׁר־עָשָׂה מְנַשֶּׁה בִּשְׁתֵּי חַצְרוֹת בֵּית־יְהוָה נָתַץ הַמֶּלֶךְ וַיָּרָץ מִשָּׁם וְהִשְׁלִיךְ אֶת־עֲפָרָם אֶל־נַחַל קִדְרֽוֹן׃

ve'et-hamizevechvot-'asher-'al-hagag-'aliyat-'achaz-'asher-'ashv- -malekhey-yehvdah-ve'et-hamizevechvot-'asher-'ashah-menasheh-vishetey-chatzervot-veyt-yehvah-natatz-hamelekhe-vayaratz-misham-vehisheliykhe-'et-'afaram-'el-nachal-qidervon

KJV: And the altars that were on the top of the upper chamber of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of the LORD, did the king beat down, and brake them down from thence, and cast the dust of them into the brook Kidron.

AKJV: And the altars that were on the top of the upper chamber of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of the LORD, did the king beat down, and broke them down from there, and cast the dust of them into the brook Kidron.

ASV: And the altars that were on the roof of the upper chamber of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of Jehovah, did the king break down, and beat them down from thence, and cast the dust of them into the brook Kidron.

YLT: And the altars that are on the top of the upper chamber of Ahaz, that the kings of Judah made, and the altars that Manasseh made in the two courts of the house of Jehovah, hath the king broken down, and removeth thence, and hath cast their dust unto the brook Kidron.

Exposition: 2Kings 23:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the altars that were on the top of the upper chamber of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of the LORD, did the king beat down, and brake...'. 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 23:13

Hebrew

וְֽאֶת־הַבָּמוֹת אֲשֶׁר ׀ עַל־פְּנֵי יְרוּשָׁלִַם אֲשֶׁר מִימִין לְהַר־הַמַּשְׁחִית אֲשֶׁר בָּנָה שְׁלֹמֹה מֶֽלֶךְ־יִשְׂרָאֵל לְעַשְׁתֹּרֶת ׀ שִׁקֻּץ צִידֹנִים וְלִכְמוֹשׁ שִׁקֻּץ מוֹאָב וּלְמִלְכֹּם תּוֹעֲבַת בְּנֵֽי־עַמּוֹן טִמֵּא הַמֶּֽלֶךְ׃

ve'et-havamvot-'asher- -'al-feney-yervshaliam-'asher-miymiyn-lehar-hamashechiyt-'asher-vanah-shelomoh-melekhe-yishera'el-le'ashetoret- -shiqutz-tziydoniym-velikhemvosh-shiqutz-mvo'av-vlemilekhom-tvo'avat-veney-'amvon-time'-hamelekhe

KJV: And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had builded for Ashtoreth the abomination of the Zidonians, and for Chemosh the abomination of the Moabites, and for Milcom the abomination of the children of Ammon, did the king defile.

AKJV: And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had built for Ashtoreth the abomination of the Zidonians, and for Chemosh the abomination of the Moabites, and for Milcom the abomination of the children of Ammon, did the king defile.

ASV: And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had builded for Ashtoreth the abomination of the Sidonians, and for Chemosh the abomination of Moab, and for Milcom the abomination of the children of Ammon, did the king defile.

YLT: And the high places that are on the front of Jerusalem, that are on the right of the mount of corruption, that Solomon king of Israel had built to Ashtoreth abomination of the Zidonians, and Chemosh abomination of Moab, and to Milcom abomination of the sons of Ammon, hath the king defiled.

Exposition: 2Kings 23:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had builded for Ashtoreth the abomination of the Zidonians, and for Chemosh the...'. 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 23:14

Hebrew

וְשִׁבַּר אֶת־הַמַּצֵּבוֹת וַיִּכְרֹת אֶת־הָאֲשֵׁרִים וַיְמַלֵּא אֶת־מְקוֹמָם עַצְמוֹת אָדָֽם׃

veshivar-'et-hamatzevvot-vayikherot-'et-ha'asheriym-vayemale'-'et-meqvomam-'atzemvot-'adam

KJV: And he brake in pieces the images, and cut down the groves, and filled their places with the bones of men.

AKJV: And he broke in pieces the images, and cut down the groves, and filled their places with the bones of men. ¶

ASV: And he brake in pieces the pillars, and cut down the Asherim, and filled their places with the bones of men.

YLT: And he hath broken in pieces the standing-pillars, and cutteth down the shrines, and filleth their place with bones of men;

Exposition: 2Kings 23:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he brake in pieces the images, and cut down the groves, and filled their places with the bones of men.'. 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 23:15

Hebrew

וְגַם אֶת־הַמִּזְבֵּחַ אֲשֶׁר בְּבֵֽית־אֵל הַבָּמָה אֲשֶׁר עָשָׂה יָרָבְעָם בֶּן־נְבָט אֲשֶׁר הֶחֱטִיא אֶת־יִשְׂרָאֵל גַּם אֶת־הַמִּזְבֵּחַ הַהוּא וְאֶת־הַבָּמָה נָתָץ וַיִּשְׂרֹף אֶת־הַבָּמָה הֵדַק לְעָפָר וְשָׂרַף אֲשֵׁרָֽה׃

vegam-'et-hamizevecha-'asher-veveyt-'el-havamah-'asher-'ashah-yarave'am-ven-nevat-'asher-hechetiy'-'et-yishera'el-gam-'et-hamizevecha-hahv'-ve'et-havamah-natatz-vayisherof-'et-havamah-hedaq-le'afar-vesharaf-'asherah

KJV: Moreover the altar that was at Beth–el, and the high place which Jeroboam the son of Nebat, who made Israel to sin, had made, both that altar and the high place he brake down, and burned the high place, and stamped it small to powder, and burned the grove.

AKJV: Moreover the altar that was at Bethel, and the high place which Jeroboam the son of Nebat, who made Israel to sin, had made, both that altar and the high place he broke down, and burned the high place, and stamped it small to powder, and burned the grove.

ASV: Moreover the altar that was at Beth-el, and the high place which Jeroboam the son of Nebat, who made Israel to sin, had made, even that altar and the high place he brake down; and he burned the high place and beat it to dust, and burned the Asherah.

YLT: and also the altar that is in Beth-El, the high place that Jeroboam son of Nebat made, by which he made Israel sin, both that altar and the high place he hath broken down, and doth burn the high place--he hath beat it small to dust, and hath burnt the shrine.

Exposition: 2Kings 23:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Moreover the altar that was at Beth–el, and the high place which Jeroboam the son of Nebat, who made Israel to sin, had made, both that altar and the high place he brake down, and burned the high place, and stamped 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 23:16

Hebrew

וַיִּפֶן יֹאשִׁיָּהוּ וַיַּרְא אֶת־הַקְּבָרִים אֲשֶׁר־שָׁם בָּהָר וַיִּשְׁלַח וַיִּקַּח אֶת־הָֽעֲצָמוֹת מִן־הַקְּבָרִים וַיִּשְׂרֹף עַל־הַמִּזְבֵּחַ וַֽיְטַמְּאֵהוּ כִּדְבַר יְהוָה אֲשֶׁר קָרָא אִישׁ הָאֱלֹהִים אֲשֶׁר קָרָא אֶת־הַדְּבָרִים הָאֵֽלֶּה׃

vayifen-yo'shiyahv-vayare'-'et-haqevariym-'asher-sham-vahar-vayishelach-vayiqach-'et-ha'atzamvot-min-haqevariym-vayisherof-'al-hamizevecha-vayetame'ehv-khidevar-yehvah-'asher-qara'-'iysh-ha'elohiym-'asher-qara'-'et-hadevariym-ha'eleh

KJV: And as Josiah turned himself, he spied the sepulchres that were there in the mount, and sent, and took the bones out of the sepulchres, and burned them upon the altar, and polluted it, according to the word of the LORD which the man of God proclaimed, who proclaimed these words.

AKJV: And as Josiah turned himself, he spied the sepulchers that were there in the mount, and sent, and took the bones out of the sepulchers, and burned them on the altar, and polluted it, according to the word of the LORD which the man of God proclaimed, who proclaimed these words.

ASV: And as Josiah turned himself, he spied the sepulchres that were there in the mount; and he sent, and took the bones out of the sepulchres, and burned them upon the altar, and defiled it, according to the word of Jehovah which the man of God proclaimed, who proclaimed these things.

YLT: And Josiah turneth, and seeth the graves that are there in the mount, and sendeth and taketh the bones out of the graves, and burneth them on the altar, and defileth it, according to the word of Jehovah that the man of God proclaimed, who proclaimed these things.

Exposition: 2Kings 23:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And as Josiah turned himself, he spied the sepulchres that were there in the mount, and sent, and took the bones out of the sepulchres, and burned them upon the altar, and polluted it, according to the word of the LOR...'. 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 23:17

Hebrew

וַיֹּאמֶר מָה הַצִיּוּן הַלָּז אֲשֶׁר אֲנִי רֹאֶה וַיֹּאמְרוּ אֵלָיו אַנְשֵׁי הָעִיר הַקֶּבֶר אִישׁ־הָֽאֱלֹהִים אֲשֶׁר־בָּא מִֽיהוּדָה וַיִּקְרָא אֶת־הַדְּבָרִים הָאֵלֶּה אֲשֶׁר עָשִׂיתָ עַל הַמִּזְבַּח בֵּֽית־אֵֽל׃

vayo'mer-mah-hatziyvn-halaz-'asher-'aniy-ro'eh-vayo'merv-'elayv-'aneshey-ha'iyr-haqever-'iysh-ha'elohiym-'asher-va'-miyhvdah-vayiqera'-'et-hadevariym-ha'eleh-'asher-'ashiyta-'al-hamizevach-veyt-'el

KJV: Then he said, What title is that that I see? And the men of the city told him, It is the sepulchre of the man of God, which came from Judah, and proclaimed these things that thou hast done against the altar of Beth–el.

AKJV: Then he said, What title is that that I see? And the men of the city told him, It is the sepulcher of the man of God, which came from Judah, and proclaimed these things that you have done against the altar of Bethel.

ASV: Then he said, What monument is that which I see? And the men of the city told him, It is the sepulchre of the man of God, who came from Judah, and proclaimed these things that thou hast done against the altar of Beth-el.

YLT: And he saith, What is this sign that I see?' and the men of the city say unto him, The grave of the man of God who hath come from Judah, and proclaimeth these things that thou hast done concerning the altar of Beth-El.'

Exposition: 2Kings 23:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then he said, What title is that that I see? And the men of the city told him, It is the sepulchre of the man of God, which came from Judah, and proclaimed these things that thou hast done against the altar of Beth–el.'. 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 23:18

Hebrew

וַיֹּאמֶר הַנִּיחוּ לוֹ אִישׁ אַל־יָנַע עַצְמֹתָיו וַֽיְמַלְּטוּ עַצְמֹתָיו אֵת עַצְמוֹת הַנָּבִיא אֲשֶׁר־בָּא מִשֹּׁמְרֽוֹן׃

vayo'mer-haniychv-lvo-'iysh-'al-yana'-'atzemotayv-vayemaletv-'atzemotayv-'et-'atzemvot-hanaviy'-'asher-va'-mishomervon

KJV: And he said, Let him alone; let no man move his bones. So they let his bones alone, with the bones of the prophet that came out of Samaria.

AKJV: And he said, Let him alone; let no man move his bones. So they let his bones alone, with the bones of the prophet that came out of Samaria.

ASV: And he said, Let him be; let no man move his bones. So they let his bones alone, with the bones of the prophet that came out of Samaria.

YLT: And he saith, `Let him alone, let no man touch his bones;' and they let his bones escape, with the bones of the prophet who came out of Samaria.

Exposition: 2Kings 23:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, Let him alone; let no man move his bones. So they let his bones alone, with the bones of the prophet that came out of Samaria.'. 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 23:19

Hebrew

וְגַם אֶת־כָּל־בָּתֵּי הַבָּמוֹת אֲשֶׁר ׀ בְּעָרֵי שֹׁמְרוֹן אֲשֶׁר עָשׂוּ מַלְכֵי יִשְׂרָאֵל לְהַכְעִיס הֵסִיר יֹֽאשִׁיָּהוּ וַיַּעַשׂ לָהֶם כְּכָל־הַֽמַּעֲשִׂים אֲשֶׁר עָשָׂה בְּבֵֽית־אֵֽל׃

vegam-'et-khal-vatey-havamvot-'asher- -ve'arey-shomervon-'asher-'ashv-malekhey-yishera'el-lehakhe'iys-hesiyr-yo'shiyahv-vaya'ash-lahem-khekhal-hama'ashiym-'asher-'ashah-veveyt-'el

KJV: And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke the LORD to anger, Josiah took away, and did to them according to all the acts that he had done in Beth–el.

AKJV: And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke the Lord to anger, Josiah took away, and did to them according to all the acts that he had done in Bethel.

ASV: And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke Jehovah to anger, Josiah took away, and did to them according to all the acts that he had done in Beth-el.

YLT: And also all the houses of the high places that are in the cities of Samaria, that the kings of Israel made to provoke to anger, hath Josiah turned aside, and doth to them according to all the deeds that he did in Beth-El.

Exposition: 2Kings 23:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke the LORD to anger, Josiah took away, and did to them according to all the acts that he had d...'. 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 23:20

Hebrew

וַיִּזְבַּח אֶת־כָּל־כֹּהֲנֵי הַבָּמוֹת אֲשֶׁר־שָׁם עַל־הַֽמִּזְבְּחוֹת וַיִּשְׂרֹף אֶת־עַצְמוֹת אָדָם עֲלֵיהֶם וַיָּשָׁב יְרוּשָׁלָֽ͏ִם׃

vayizevach-'et-khal-khohaney-havamvot-'asher-sham-'al-hamizevechvot-vayisherof-'et-'atzemvot-'adam-'aleyhem-vayashav-yervshalaim

KJV: And he slew all the priests of the high places that were there upon the altars, and burned men’s bones upon them, and returned to Jerusalem.

AKJV: And he slew all the priests of the high places that were there on the altars, and burned men’s bones on them, and returned to Jerusalem. ¶

ASV: And he slew all the priests of the high places that were there, upon the altars, and burned men’s bones upon them; and he returned to Jerusalem.

YLT: And he slayeth all the priests of the high places who are there by the altars, and burneth the bones of man upon them, and turneth back to Jerusalem.

Exposition: 2Kings 23:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he slew all the priests of the high places that were there upon the altars, and burned men’s bones upon them, and returned to 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 23:21

Hebrew

וַיְצַו הַמֶּלֶךְ אֶת־כָּל־הָעָם לֵאמֹר עֲשׂוּ פֶסַח לַֽיהוָה אֱלֹֽהֵיכֶם כַּכָּתוּב עַל סֵפֶר הַבְּרִית הַזֶּֽה׃

vayetzav-hamelekhe-'et-khal-ha'am-le'mor-'ashv-fesach-layhvah-'eloheykhem-khakhatvv-'al-sefer-haveriyt-hazeh

KJV: And the king commanded all the people, saying, Keep the passover unto the LORD your God, as it is written in the book of this covenant.

AKJV: And the king commanded all the people, saying, Keep the passover to the LORD your God, as it is written in the book of this covenant.

ASV: And the king commanded all the people, saying, Keep the passover unto Jehovah your God, as it is written in this book of the covenant.

YLT: And the king commandeth the whole of the people, saying, `Make ye a passover to Jehovah your God, as it is written on this book of the covenant.'

Exposition: 2Kings 23:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king commanded all the people, saying, Keep the passover unto the LORD your God, as it is written in the book of this covenant.'. 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 23:22

Hebrew

כִּי לֹא נַֽעֲשָׂה כַּפֶּסַח הַזֶּה מִימֵי הַשֹּׁפְטִים אֲשֶׁר שָׁפְטוּ אֶת־יִשְׂרָאֵל וְכֹל יְמֵי מַלְכֵי יִשְׂרָאֵל וּמַלְכֵי יְהוּדָֽה׃

khiy-lo'-na'ashah-khafesach-hazeh-miymey-hashofetiym-'asher-shafetv-'et-yishera'el-vekhol-yemey-malekhey-yishera'el-vmalekhey-yehvdah

KJV: Surely there was not holden such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah;

AKJV: Surely there was not held such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah;

ASV: Surely there was not kept such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah;

YLT: Surely there hath not been made like this passover from the days of the judges who judged Israel, even all the days of the kings of Israel, and of the kings of Judah;

Exposition: 2Kings 23:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Surely there was not holden such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah;'. 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 23:23

Hebrew

כִּי אִם־בִּשְׁמֹנֶה עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ יֹֽאשִׁיָּהוּ נַעֲשָׂה הַפֶּסַח הַזֶּה לַיהוָה בִּירוּשָׁלָֽ͏ִם׃

khiy-'im-vishemoneh-'eshereh-shanah-lamelekhe-yo'shiyahv-na'ashah-hafesach-hazeh-layhvah-viyrvshalaim

KJV: But in the eighteenth year of king Josiah, wherein this passover was holden to the LORD in Jerusalem.

AKJV: But in the eighteenth year of king Josiah, wherein this passover was held to the LORD in Jerusalem. ¶

ASV: but in the eighteenth year of king Josiah was this passover kept to Jehovah in Jerusalem.

YLT: but in the eighteenth year of king Josiah, hath this passover been made to Jehovah in Jerusalem.

Exposition: 2Kings 23:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But in the eighteenth year of king Josiah, wherein this passover was holden to the LORD 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 23:24

Hebrew

וְגַם אֶת־הָאֹבוֹת וְאֶת־הַיִּדְּעֹנִים וְאֶת־הַתְּרָפִים וְאֶת־הַגִּלֻּלִים וְאֵת כָּל־הַשִּׁקֻּצִים אֲשֶׁר נִרְאוּ בְּאֶרֶץ יְהוּדָה וּבִירוּשָׁלִַם בִּעֵר יֹֽאשִׁיָּהוּ לְמַעַן הָקִים אֶת־דִּבְרֵי הַתּוֹרָה הַכְּתֻבִים עַל־הַסֵּפֶר אֲשֶׁר מָצָא חִלְקִיָּהוּ הַכֹּהֵן בֵּית יְהוָֽה׃

vegam-'et-ha'ovvot-ve'et-hayide'oniym-ve'et-haterafiym-ve'et-hagiluliym-ve'et-khal-hashiqutziym-'asher-nire'v-ve'eretz-yehvdah-vviyrvshaliam-vi'er-yo'shiyahv-lema'an-haqiym-'et-diverey-hatvorah-hakhetuviym-'al-hasefer-'asher-matza'-chileqiyahv-hakhohen-veyt-yehvah

KJV: Moreover the workers with familiar spirits, and the wizards, and the images, and the idols, and all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might perform the words of the law which were written in the book that Hilkiah the priest found in the house of the LORD.

AKJV: Moreover the workers with familiar spirits, and the wizards, and the images, and the idols, and all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might perform the words of the law which were written in the book that Hilkiah the priest found in the house of the LORD.

ASV: Moreover them that had familiar spirits, and the wizards, and the teraphim, and the idols, and all the abominations that were seen in the land of Judah and in Jerusalem, did Josiah put away, that he might confirm the words of the law which were written in the book that Hilkiah the priest found in the house of Jehovah.

YLT: And also, those having familiar spirits, and the wizards, and the teraphim, and the idols, and all the abominations that were seen in the land of Judah, and in Jerusalem, hath Josiah put away, in order to establish the words of the law that are written on the book that Hilkiah the priest hath found in the house of Jehovah.

Exposition: 2Kings 23:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Moreover the workers with familiar spirits, and the wizards, and the images, and the idols, and all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might perform th...'. 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 23:25

Hebrew

וְכָמֹהוּ לֹֽא־הָיָה לְפָנָיו מֶלֶךְ אֲשֶׁר־שָׁב אֶל־יְהוָה בְּכָל־לְבָבוֹ וּבְכָל־נַפְשׁוֹ וּבְכָל־מְאֹדוֹ כְּכֹל תּוֹרַת מֹשֶׁה וְאַחֲרָיו לֹֽא־קָם כָּמֹֽהוּ׃

vekhamohv-lo'-hayah-lefanayv-melekhe-'asher-shav-'el-yehvah-vekhal-levavvo-vvekhal-nafeshvo-vvekhal-me'odvo-khekhol-tvorat-mosheh-ve'acharayv-lo'-qam-khamohv

KJV: And like unto him was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him.

AKJV: And like to him was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him. ¶

ASV: And like unto him was there no king before him, that turned to Jehovah with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him.

YLT: And like him there hath not been before him a king who turned back unto Jehovah with all his heart, and with all his soul, and with all his might, according to all the law of Moses, and after him there hath none risen like him.

Exposition: 2Kings 23:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And like unto him was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like 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 23:26

Hebrew

אַךְ ׀ לֹֽא־שָׁב יְהוָה מֵחֲרוֹן אַפּוֹ הַגָּדוֹל אֲשֶׁר־חָרָה אַפּוֹ בִּֽיהוּדָה עַל כָּל־הַכְּעָסִים אֲשֶׁר הִכְעִיסוֹ מְנַשֶּֽׁה׃

'akhe- -lo'-shav-yehvah-mecharvon-'afvo-hagadvol-'asher-charah-'afvo-viyhvdah-'al-khal-hakhe'asiym-'asher-hikhe'iysvo-menasheh

KJV: Notwithstanding the LORD turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal.

AKJV: Notwithstanding the LORD turned not from the fierceness of his great wrath, with which his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him with.

ASV: Notwithstanding, Jehovah turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations wherewith Manasseh had provoked him.

YLT: Only, Jehovah hath not turned back from the fierceness of His great anger with which His anger burned against Judah, because of all the provocations with which Manasseh provoked him,

Exposition: 2Kings 23:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Notwithstanding the LORD turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal.'. 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 23:27

Hebrew

וַיֹּאמֶר יְהוָה גַּם אֶת־יְהוּדָה אָסִיר מֵעַל פָּנַי כַּאֲשֶׁר הֲסִרֹתִי אֶת־יִשְׂרָאֵל וּמָאַסְתִּי אֶת־הָעִיר הַזֹּאת אֲשֶׁר־בָּחַרְתִּי אֶת־יְרוּשָׁלִַם וְאֶת־הַבַּיִת אֲשֶׁר אָמַרְתִּי יִהְיֶה שְׁמִי שָֽׁם׃

vayo'mer-yehvah-gam-'et-yehvdah-'asiyr-me'al-fanay-kha'asher-hasirotiy-'et-yishera'el-vma'asetiy-'et-ha'iyr-hazo't-'asher-vacharetiy-'et-yervshaliam-ve'et-havayit-'asher-'amaretiy-yiheyeh-shemiy-sham

KJV: And the LORD said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there.

AKJV: And the LORD said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there.

ASV: And Jehovah said, I will remove Judah also out of my sight, as I have removed Israel, and I will cast off this city which I have chosen, even Jerusalem, and the house of which I said, My name shall be there.

YLT: and Jehovah saith, `Also Judah I turn aside from my presence, as I turned Israel aside, and I have rejected this city that I have chosen--Jerusalem, and the house of which I said, My name is there.'

Exposition: 2Kings 23:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there.'. 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 23:28

Hebrew

וְיֶתֶר דִּבְרֵי יֹאשִׁיָּהוּ וְכָל־אֲשֶׁר עָשָׂה הֲלֹא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יְהוּדָֽה׃

veyeter-diverey-yo'shiyahv-vekhal-'asher-'ashah-halo'-hem-khetvviym-'al-sefer-diverey-hayamiym-lemalekhey-yehvdah

KJV: Now the rest of the acts of Josiah, and all that he did, are they not written in the book of the chronicles of the kings of Judah?

AKJV: Now the rest of the acts of Josiah, and all that he did, are they not written in the book of the chronicles of the kings of Judah? ¶

ASV: Now the rest of the acts of Josiah, and all that he did, are they not written in the book of the chronicles of the kings of Judah?

YLT: And the rest of the matters of Josiah, and all that he did, are they not written on the book of the Chronicles of the kings of Judah?

Exposition: 2Kings 23:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now the rest of the acts of Josiah, and all that he did, are they not written in the book of the chronicles of the kings of Judah?'. 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 23:29

Hebrew

בְּיָמָיו עָלָה פַרְעֹה נְכֹה מֶֽלֶךְ־מִצְרַיִם עַל־מֶלֶךְ אַשּׁוּר עַל־נְהַר־פְּרָת וַיֵּלֶךְ הַמֶּלֶךְ יֹאשִׁיָּהוּ לִקְרָאתוֹ וַיְמִיתֵהוּ בִּמְגִדּוֹ כִּרְאֹתוֹ אֹתֽוֹ׃

veyamayv-'alah-fare'oh-nekhoh-melekhe-mitzerayim-'al-melekhe-'ashvr-'al-nehar-ferat-vayelekhe-hamelekhe-yo'shiyahv-liqera'tvo-vayemiytehv-vimegidvo-khire'otvo-'otvo

KJV: In his days Pharaoh–nechoh king of Egypt went up against the king of Assyria to the river Euphrates: and king Josiah went against him; and he slew him at Megiddo, when he had seen him.

AKJV: In his days Pharaohnechoh king of Egypt went up against the king of Assyria to the river Euphrates: and king Josiah went against him; and he slew him at Megiddo, when he had seen him.

ASV: In his days Pharaoh-necoh king of Egypt went up against the king of Assyria to the river Euphrates: and king Josiah went against him; and Pharaoh-necoh slew him at Megiddo, when he had seen him.

YLT: In his days hath Pharaoh-Nechoh king of Egypt come up against the king of Asshur, by the river Phrat, and king Josiah goeth out to meet him, and he putteth him to death in Megiddo, when he seeth him.

Exposition: 2Kings 23:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'In his days Pharaoh–nechoh king of Egypt went up against the king of Assyria to the river Euphrates: and king Josiah went against him; and he slew him at Megiddo, when he had seen 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 23:30

Hebrew

וַיַּרְכִּבֻהוּ עֲבָדָיו מֵת מִמְּגִדּוֹ וַיְבִאֻהוּ יְרוּשָׁלִַם וַֽיִּקְבְּרֻהוּ בִּקְבֻֽרָתוֹ וַיִּקַּח עַם־הָאָרֶץ אֶת־יְהֽוֹאָחָז בֶּן־יֹאשִׁיָּהוּ וַיִּמְשְׁחוּ אֹתוֹ וַיַּמְלִיכוּ אֹתוֹ תַּחַת אָבִֽיו׃

vayarekhivuhv-'avadayv-met-mimegidvo-vayevi'uhv-yervshaliam-vayiqeveruhv-viqevuratvo-vayiqach-'am-ha'aretz-'et-yehvo'achaz-ven-yo'shiyahv-vayimeshechv-'otvo-vayameliykhv-'otvo-tachat-'aviyv

KJV: And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s stead.

AKJV: And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulcher. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s stead. ¶

ASV: And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s stead.

YLT: And his servants cause him to ride dying from Megiddo, and bring him in to Jerusalem, and bury him in his own grave, and the people of the land take Jehoahaz son of Josiah, and anoint him, and cause him to reign instead of his father.

Exposition: 2Kings 23:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made hi...'. 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 23:31

Hebrew

בֶּן־עֶשְׂרִים וְשָׁלֹשׁ שָׁנָה יְהוֹאָחָז בְּמָלְכוֹ וּשְׁלֹשָׁה חֳדָשִׁים מָלַךְ בִּירוּשָׁלָ͏ִם וְשֵׁם אִמּוֹ חֲמוּטַל בַּֽת־יִרְמְיָהוּ מִלִּבְנָֽה׃

ven-'esheriym-veshalosh-shanah-yehvo'achaz-vemalekhvo-vsheloshah-chodashiym-malakhe-viyrvshalaim-veshem-'imvo-chamvtal-vat-yiremeyahv-milivenah

KJV: Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And his mother’s name was Hamutal, the daughter of Jeremiah of Libnah.

AKJV: Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And his mother’s name was Hamutal, the daughter of Jeremiah of Libnah.

ASV: Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem: and his mother’s name was Hamutal the daughter of Jeremiah of Libnah.

YLT: A son of twenty and three years is Jehoahaz in his reigning, and three months he hath reigned in Jerusalem, and the name of his mother is Hamutal daughter of Jeremiah of Libnah,

Exposition: 2Kings 23:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And his mother’s name was Hamutal, the daughter of Jeremiah of Libnah.'. 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 23:32

Hebrew

וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה כְּכֹל אֲשֶׁר־עָשׂוּ אֲבֹתָֽיו׃

vaya'ash-hara'-ve'eyney-yehvah-khekhol-'asher-'ashv-'avotayv

KJV: And he did that which was evil in the sight of the LORD, according to all that his fathers had done.

AKJV: And he did that which was evil in the sight of the LORD, according to all that his fathers had done.

ASV: And he did that which was evil in the sight of Jehovah, according to all that his fathers had done.

YLT: and he doth the evil thing in the eyes of Jehovah, according to all that his fathers did,

Exposition: 2Kings 23:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he did that which was evil in the sight of the LORD, according to all that his fathers had done.'. 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 23:33

Hebrew

וַיַּאַסְרֵהוּ פַרְעֹה נְכֹה בְרִבְלָה בְּאֶרֶץ חֲמָת במלך מִמְּלֹךְ בִּירוּשָׁלָ͏ִם וַיִּתֶּן־עֹנֶשׁ עַל־הָאָרֶץ מֵאָה כִכַּר־כֶּסֶף וְכִכַּר זָהָֽב׃

vaya'aserehv-fare'oh-nekhoh-verivelah-ve'eretz-chamat-vmlkh-mimelokhe-viyrvshalaim-vayiten-'onesh-'al-ha'aretz-me'ah-khikhar-khesef-vekhikhar-zahav

KJV: And Pharaoh–nechoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold.

AKJV: And Pharaohnechoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold.

ASV: And Pharaoh-necoh put him in bonds at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of a hundred talents of silver, and a talent of gold.

YLT: and Pharaoh-Nechoh bindeth him in Riblah, in the land of Hamath, from reigning in Jerusalem, and he putteth a fine on the land--a hundred talents of silver, and a talent of gold.

Exposition: 2Kings 23:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Pharaoh–nechoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold.'. 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 23:34

Hebrew

וַיַּמְלֵךְ פַּרְעֹה נְכֹה אֶת־אֶלְיָקִים בֶּן־יֹאשִׁיָּהוּ תַּחַת יֹאשִׁיָּהוּ אָבִיו וַיַּסֵּב אֶת־שְׁמוֹ יְהוֹיָקִים וְאֶת־יְהוֹאָחָז לָקָח וַיָּבֹא מִצְרַיִם וַיָּמָת שָֽׁם׃

vayamelekhe-fare'oh-nekhoh-'et-'eleyaqiym-ven-yo'shiyahv-tachat-yo'shiyahv-'aviyv-vayasev-'et-shemvo-yehvoyaqiym-ve'et-yehvo'achaz-laqach-vayavo'-mitzerayim-vayamat-sham

KJV: And Pharaoh–nechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there.

AKJV: And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there.

ASV: And Pharaoh-necoh made Eliakim the son of Josiah king in the room of Josiah his father, and changed his name to Jehoiakim: but he took Jehoahaz away; and he came to Egypt, and died there.

YLT: And Pharaoh-Nechoh causeth Eliakim son of Josiah to reign instead of Josiah his father, and turneth his name to Jehoiakim, and Jehoahaz he hath taken away, and he cometh in to Egypt, and dieth there.

Exposition: 2Kings 23:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Pharaoh–nechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there.'. 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 23:35

Hebrew

וְהַכֶּסֶף וְהַזָּהָב נָתַן יְהוֹיָקִים לְפַרְעֹה אַךְ הֶעֱרִיךְ אֶת־הָאָרֶץ לָתֵת אֶת־הַכֶּסֶף עַל־פִּי פַרְעֹה אִישׁ כְּעֶרְכּוֹ נָגַשׂ אֶת־הַכֶּסֶף וְאֶת־הַזָּהָב אֶת־עַם הָאָרֶץ לָתֵת לְפַרְעֹה נְכֹֽה׃

vehakhesef-vehazahav-natan-yehvoyaqiym-lefare'oh-'akhe-he'eriykhe-'et-ha'aretz-latet-'et-hakhesef-'al-fiy-fare'oh-'iysh-khe'erekhvo-nagash-'et-hakhesef-ve'et-hazahav-'et-'am-ha'aretz-latet-lefare'oh-nekhoh

KJV: And Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh: he exacted the silver and the gold of the people of the land, of every one according to his taxation, to give it unto Pharaoh–nechoh.

AKJV: And Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh: he exacted the silver and the gold of the people of the land, of every one according to his taxation, to give it to Pharaohnechoh. ¶

ASV: And Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh: he exacted the silver and the gold of the people of the land, of every one according to his taxation, to give it unto Pharaoh-necoh.

YLT: And the silver and the gold hath Jehoiakim given to Pharaoh; only he valued the land to give the silver by the command of Pharaoh; from each, according to his valuation, he exacted the silver and the gold, from the people of the land, to give to Pharaoh-Nechoh.

Exposition: 2Kings 23:35 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh: he exacted the silver and the gold of the people of the land, of every one accord...'. 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 23:36

Hebrew

בֶּן־עֶשְׂרִים וְחָמֵשׁ שָׁנָה יְהוֹיָקִים בְּמָלְכוֹ וְאַחַת עֶשְׂרֵה שָׁנָה מָלַךְ בִּירוּשָׁלָ͏ִם וְשֵׁם אִמּוֹ זבידה זְבוּדָּה בַת־פְּדָיָה מִן־רוּמָֽה׃

ven-'esheriym-vechamesh-shanah-yehvoyaqiym-vemalekhvo-ve'achat-'eshereh-shanah-malakhe-viyrvshalaim-veshem-'imvo-zvydh-zevvdah-vat-fedayah-min-rvmah

KJV: Jehoiakim was twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem. And his mother’s name was Zebudah, the daughter of Pedaiah of Rumah.

AKJV: Jehoiakim was twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem. And his mother’s name was Zebudah, the daughter of Pedaiah of Rumah.

ASV: Jehoiakim was twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem: and his mother’s name was Zebidah the daughter of Pedaiah of Rumah.

YLT: A son of twenty and five years is Jehoiakim in his reigning, and eleven years he hath reigned in Jerusalem, and the name of his mother is Zebudah daughter of Pedaiah of Rumah,

Exposition: 2Kings 23:36 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Jehoiakim was twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem. And his mother’s name was Zebudah, the daughter of Pedaiah of Rumah.'. 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 23:37

Hebrew

וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה כְּכֹל אֲשֶׁר־עָשׂוּ אֲבֹתָֽיו׃

vaya'ash-hara'-ve'eyney-yehvah-khekhol-'asher-'ashv-'avotayv

KJV: And he did that which was evil in the sight of the LORD, according to all that his fathers had done.

AKJV: And he did that which was evil in the sight of the LORD, according to all that his fathers had done.

ASV: And he did that which was evil in the sight of Jehovah, according to all that his fathers had done.

YLT: and he doth the evil thing in the eyes of Jehovah, according to all that his fathers did.

Exposition: 2Kings 23:37 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he did that which was evil in the sight of the LORD, according to all that his fathers had done.'. 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.