Apologetics Bible

2Kings 3:1

Hebrew

וִיהוֹרָם בֶּן־אַחְאָב מָלַךְ עַל־יִשְׂרָאֵל בְּשֹׁמְרוֹן בִּשְׁנַת שְׁמֹנֶה עֶשְׂרֵה לִיהוֹשָׁפָט מֶלֶךְ יְהוּדָה וַיִּמְלֹךְ שְׁתֵּים־עֶשְׂרֵה שָׁנָֽה׃

viyhvoram-ven-'ache'av-malakhe-'al-yishera'el-veshomervon-vishenat-shemoneh-'eshereh-liyhvoshafat-melekhe-yehvdah-vayimelokhe-sheteym-'eshereh-shanah

KJV: Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years.

AKJV: Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years.

ASV: Now Jehoram the son of Ahab began to reign over Israel in Samaria in the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years.

YLT: And Jehoram son of Ahab hath reigned over Israel, in Samaria, in the eighteenth year of Jehoshaphat king of Judah, and he reigneth twelve years,

Exposition: 2Kings 3:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years.'. 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 3:2

Hebrew

וַיַּעֲשֶׂה הָרַע בְּעֵינֵי יְהוָה רַק לֹא כְאָבִיו וּכְאִמּוֹ וַיָּסַר אֶת־מַצְּבַת הַבַּעַל אֲשֶׁר עָשָׂה אָבִֽיו׃

vaya'asheh-hara'-ve'eyney-yehvah-raq-lo'-khe'aviyv-vkhe'imvo-vayasar-'et-matzevat-hava'al-'asher-'ashah-'aviyv

KJV: And he wrought evil in the sight of the LORD; but not like his father, and like his mother: for he put away the image of Baal that his father had made.

AKJV: And he worked evil in the sight of the LORD; but not like his father, and like his mother: for he put away the image of Baal that his father had made.

ASV: And he did that which was evil in the sight of Jehovah, but not like his father, and like his mother; for he put away the pillar of Baal that his father had made.

YLT: and doth the evil thing in the eyes of Jehovah, only not like his father, and like his mother, and he turneth aside the standing-pillar of Baal that his father made;

Exposition: 2Kings 3:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he wrought evil in the sight of the LORD; but not like his father, and like his mother: for he put away the image of Baal that his father had made.'. 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 3:3

Hebrew

רַק בְּחַטֹּאות יָרָבְעָם בֶּֽן־נְבָט אֲשֶׁר־הֶחֱטִיא אֶת־יִשְׂרָאֵל דָּבֵק לֹא־סָר מִמֶּֽנָּה׃

raq-vechato'vt-yarave'am-ven-nevat-'asher-hechetiy'-'et-yishera'el-daveq-lo'-sar-mimenah

KJV: Nevertheless he cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom.

AKJV: Nevertheless he joined to the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom. ¶

ASV: Nevertheless he cleaved unto the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin; he departed not therefrom.

YLT: only to the sins of Jeroboam son of Nebat that he caused Israel to sin he hath cleaved, he hath not turned aside from it.

Exposition: 2Kings 3:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Nevertheless he cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom.'. 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 3:4

Hebrew

וּמֵישַׁע מֶֽלֶךְ־מוֹאָב הָיָה נֹקֵד וְהֵשִׁיב לְמֶֽלֶךְ־יִשְׂרָאֵל מֵאָה־אֶלֶף כָּרִים וּמֵאָה אֶלֶף אֵילִים צָֽמֶר׃

vmeysha'-melekhe-mvo'av-hayah-noqed-veheshiyv-lemelekhe-yishera'el-me'ah-'elef-khariym-vme'ah-'elef-'eyliym-tzamer

KJV: And Mesha king of Moab was a sheepmaster, and rendered unto the king of Israel an hundred thousand lambs, and an hundred thousand rams, with the wool.

AKJV: And Mesha king of Moab was a sheep master, and rendered to the king of Israel an hundred thousand lambs, and an hundred thousand rams, with the wool.

ASV: Now Mesha king of Moab was a sheep-master; and he rendered unto the king of Israel the wool of a hundred thousand lambs, and of a hundred thousand rams.

YLT: And Mesha king of Moab was a sheep-master, and he rendered to the king of Israel a hundred thousand lambs, and a hundred thousand rams, with wool,

Exposition: 2Kings 3:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Mesha king of Moab was a sheepmaster, and rendered unto the king of Israel an hundred thousand lambs, and an hundred thousand rams, with the wool.'. 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 3:5

Hebrew

וַיְהִי כְּמוֹת אַחְאָב וַיִּפְשַׁע מֶֽלֶךְ־מוֹאָב בְּמֶלֶךְ יִשְׂרָאֵֽל׃

vayehiy-khemvot-'ache'av-vayifesha'-melekhe-mvo'av-vemelekhe-yishera'el

KJV: But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel.

AKJV: But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel. ¶

ASV: But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel.

YLT: and it cometh to pass at the death of Ahab, that the king of Moab transgresseth against the king of Israel.

Exposition: 2Kings 3:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel.'. 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 3:6

Hebrew

וַיֵּצֵא הַמֶּלֶךְ יְהוֹרָם בַּיּוֹם הַהוּא מִשֹּׁמְרוֹן וַיִּפְקֹד אֶת־כָּל־יִשְׂרָאֵֽל׃

vayetze'-hamelekhe-yehvoram-vayvom-hahv'-mishomervon-vayifeqod-'et-khal-yishera'el

KJV: And king Jehoram went out of Samaria the same time, and numbered all Israel.

AKJV: And king Jehoram went out of Samaria the same time, and numbered all Israel.

ASV: And king Jehoram went out of Samaria at that time, and mustered all Israel.

YLT: And king Jehoram goeth out in that day from Samaria, and inspecteth all Israel,

Exposition: 2Kings 3:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And king Jehoram went out of Samaria the same time, and numbered all Israel.'. 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 3:7

Hebrew

וַיֵּלֶךְ וַיִּשְׁלַח אֶל־יְהוֹשָׁפָט מֶֽלֶךְ־יְהוּדָה לֵאמֹר מֶלֶךְ מוֹאָב פָּשַׁע בִּי הֲתֵלֵךְ אִתִּי אֶל־מוֹאָב לַמִּלְחָמָה וַיֹּאמֶר אֶעֱלֶה כָּמוֹנִי כָמוֹךָ כְּעַמִּי כְעַמֶּךָ כְּסוּסַי כְּסוּסֶֽיךָ׃

vayelekhe-vayishelach-'el-yehvoshafat-melekhe-yehvdah-le'mor-melekhe-mvo'av-fasha'-viy-hatelekhe-'itiy-'el-mvo'av-lamilechamah-vayo'mer-'e'eleh-khamvoniy-khamvokha-khe'amiy-khe'amekha-khesvsay-khesvseykha

KJV: And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle? And he said, I will go up: I am as thou art, my people as thy people, and my horses as thy horses.

AKJV: And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab has rebelled against me: will you go with me against Moab to battle? And he said, I will go up: I am as you are, my people as your people, and my horses as your horses.

ASV: And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle? And he said, I will go up: I am as thou art, my people as thy people, my horses as thy horses.

YLT: and goeth and sendeth unto Jehoshaphat king of Judah, saying, The king of Moab hath transgressed against me; dost thou go with me unto Moab for battle?' and he saith, I go up, as I, so thou; as my people, so thy people; as my horses, so thy horses.

Exposition: 2Kings 3:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle? And he said, I will go up: I am as thou art, my people as thy peop...'. 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 3:8

Hebrew

וַיֹּאמֶר אֵי־זֶה הַדֶּרֶךְ נַעֲלֶה וַיֹּאמֶר דֶּרֶךְ מִדְבַּר אֱדֽוֹם׃

vayo'mer-'ey-zeh-haderekhe-na'aleh-vayo'mer-derekhe-midevar-'edvom

KJV: And he said, Which way shall we go up? And he answered, The way through the wilderness of Edom.

AKJV: And he said, Which way shall we go up? And he answered, The way through the wilderness of Edom.

ASV: And he said, Which way shall we go up? And he answered, The way of the wilderness of Edom.

YLT: And he saith, Where is this--the way we go up?' and he saith, The way of the wilderness of Edom.'

Exposition: 2Kings 3:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, Which way shall we go up? And he answered, The way through the wilderness of Edom.'. 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 3:9

Hebrew

וַיֵּלֶךְ מֶלֶךְ יִשְׂרָאֵל וּמֶֽלֶך־יְהוּדָה וּמֶלֶךְ אֱדוֹם וַיָּסֹבּוּ דֶּרֶךְ שִׁבְעַת יָמִים וְלֹא־הָיָה מַיִם לַֽמַּחֲנֶה וְלַבְּהֵמָה אֲשֶׁר בְּרַגְלֵיהֶֽם׃

vayelekhe-melekhe-yishera'el-vmelekh-yehvdah-vmelekhe-'edvom-vayasovv-derekhe-shive'at-yamiym-velo'-hayah-mayim-lamachaneh-velavehemah-'asher-verageleyhem

KJV: So the king of Israel went, and the king of Judah, and the king of Edom: and they fetched a compass of seven days’ journey: and there was no water for the host, and for the cattle that followed them.

AKJV: So the king of Israel went, and the king of Judah, and the king of Edom: and they fetched a compass of seven days’ journey: and there was no water for the host, and for the cattle that followed them.

ASV: So the king of Israel went, and the king of Judah, and the king of Edom; and they made a circuit of seven days’ journey: and there was no water for the host, nor for the beasts that followed them.

YLT: And the king of Israel goeth, and the king of Judah, and the king of Edom, and they turn round the way seven days, and there hath been no water for the camp, and for the cattle that are at their feet,

Exposition: 2Kings 3:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So the king of Israel went, and the king of Judah, and the king of Edom: and they fetched a compass of seven days’ journey: and there was no water for the host, and for the cattle that followed 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 3:10

Hebrew

וַיֹּאמֶר מֶלֶךְ יִשְׂרָאֵל אֲהָהּ כִּֽי־קָרָא יְהוָה לִשְׁלֹשֶׁת הַמְּלָכִים הָאֵלֶּה לָתֵת אוֹתָם בְּיַד־מוֹאָֽב׃

vayo'mer-melekhe-yishera'el-'ahah-khiy-qara'-yehvah-lisheloshet-hamelakhiym-ha'eleh-latet-'votam-veyad-mvo'av

KJV: And the king of Israel said, Alas! that the LORD hath called these three kings together, to deliver them into the hand of Moab!

AKJV: And the king of Israel said, Alas! that the LORD has called these three kings together, to deliver them into the hand of Moab!

ASV: And the king of Israel said, Alas! for Jehovah hath called these three kings together to deliver them into the hand of Moab.

YLT: and the king of Israel saith, `Alas, for Jehovah hath called for these three kings, to give them into the hand of Moab.'

Exposition: 2Kings 3:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king of Israel said, Alas! that the LORD hath called these three kings together, to deliver them into the hand of Moab!'. 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 3:11

Hebrew

וַיֹּאמֶר יְהוֹשָׁפָט הַאֵין פֹּה נָבִיא לַֽיהוָה וְנִדְרְשָׁה אֶת־יְהוָה מֵאוֹתוֹ וַיַּעַן אֶחָד מֵעַבְדֵי מֶֽלֶךְ־יִשְׂרָאֵל וַיֹּאמֶר פֹּה אֱלִישָׁע בֶּן־שָׁפָט אֲשֶׁר־יָצַק מַיִם עַל־יְדֵי אֵלִיָּֽהוּ׃

vayo'mer-yehvoshafat-ha'eyn-foh-naviy'-layhvah-venidereshah-'et-yehvah-me'votvo-vaya'an-'echad-me'avedey-melekhe-yishera'el-vayo'mer-foh-'eliysha'-ven-shafat-'asher-yatzaq-mayim-'al-yedey-'eliyahv

KJV: But Jehoshaphat said, Is there not here a prophet of the LORD, that we may enquire of the LORD by him? And one of the king of Israel’s servants answered and said, Here is Elisha the son of Shaphat, which poured water on the hands of Elijah.

AKJV: But Jehoshaphat said, Is there not here a prophet of the LORD, that we may inquire of the LORD by him? And one of the king of Israel’s servants answered and said, Here is Elisha the son of Shaphat, which poured water on the hands of Elijah.

ASV: But Jehoshaphat said, Is there not here a prophet of Jehovah, that we may inquire of Jehovah by him? And one of the king of Israel’s servants answered and said, Elisha the son of Shaphat is here, who poured water on the hands of Elijah.

YLT: And Jehoshaphat saith, Is there not here a prophet of Jehovah, and we seek Jehovah by him?' And one of the servants of the king of Israel answereth and saith, Here is Elisha son of Shaphat, who poured water on the hands of Elijah.'

Exposition: 2Kings 3:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But Jehoshaphat said, Is there not here a prophet of the LORD, that we may enquire of the LORD by him? And one of the king of Israel’s servants answered and said, Here is Elisha the son of Shaphat, which poured water...'. 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 3:12

Hebrew

וַיֹּאמֶר יְהוֹשָׁפָט יֵשׁ אוֹתוֹ דְּבַר־יְהוָה וַיֵּרְדוּ אֵלָיו מֶלֶךְ יִשְׂרָאֵל וִיהוֹשָׁפָט וּמֶלֶךְ אֱדֽוֹם׃

vayo'mer-yehvoshafat-yesh-'votvo-devar-yehvah-vayeredv-'elayv-melekhe-yishera'el-viyhvoshafat-vmelekhe-'edvom

KJV: And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him.

AKJV: And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him.

ASV: And Jehoshaphat said, The word of Jehovah is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him.

YLT: And Jehoshaphat saith, `The word of Jehovah is with him;' and go down unto him do the king of Israel, and Jehoshaphat, and the king of Edom.

Exposition: 2Kings 3:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to 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 3:13

Hebrew

וַיֹּאמֶר אֱלִישָׁע אֶל־מֶלֶךְ יִשְׂרָאֵל מַה־לִּי וָלָךְ לֵךְ אֶל־נְבִיאֵי אָבִיךָ וְאֶל־נְבִיאֵי אִמֶּךָ וַיֹּאמֶר לוֹ מֶלֶךְ יִשְׂרָאֵל אַל כִּֽי־קָרָא יְהוָה לִשְׁלֹשֶׁת הַמְּלָכִים הָאֵלֶּה לָתֵת אוֹתָם בְּיַד־מוֹאָֽב׃

vayo'mer-'eliysha'-'el-melekhe-yishera'el-mah-liy-valakhe-lekhe-'el-neviy'ey-'aviykha-ve'el-neviy'ey-'imekha-vayo'mer-lvo-melekhe-yishera'el-'al-khiy-qara'-yehvah-lisheloshet-hamelakhiym-ha'eleh-latet-'votam-veyad-mvo'av

KJV: And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay: for the LORD hath called these three kings together, to deliver them into the hand of Moab.

AKJV: And Elisha said to the king of Israel, What have I to do with you? get you to the prophets of your father, and to the prophets of your mother. And the king of Israel said to him, No: for the LORD has called these three kings together, to deliver them into the hand of Moab.

ASV: And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay; for Jehovah hath called these three kings together to deliver them into the hand of Moab.

YLT: And Elisha saith unto the king of Israel, What--to me and to thee? go unto the prophets of thy father, and unto the prophets of thy mother;' and the king of Israel saith to him, Nay, for Jehovah hath called for these three kings to give them into the hand of Moab.'

Exposition: 2Kings 3:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay: for the LORD hath called thes...'. 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 3:14

Hebrew

וַיֹּאמֶר אֱלִישָׁע חַי־יְהוָה צְבָאוֹת אֲשֶׁר עָמַדְתִּי לְפָנָיו כִּי לוּלֵי פְּנֵי יְהוֹשָׁפָט מֶֽלֶךְ־יְהוּדָה אֲנִי נֹשֵׂא אִם־אַבִּיט אֵלֶיךָ וְאִם־אֶרְאֶֽךָּ׃

vayo'mer-'eliysha'-chay-yehvah-tzeva'vot-'asher-'amadetiy-lefanayv-khiy-lvley-feney-yehvoshafat-melekhe-yehvdah-'aniy-noshe'-'im-'aviyt-'eleykha-ve'im-'ere'ekha

KJV: And Elisha said, As the LORD of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee.

AKJV: And Elisha said, As the LORD of hosts lives, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward you, nor see you.

ASV: And Elisha said, As Jehovah of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee.

YLT: And Elisha saith, `Jehovah of Hosts liveth, before whom I have stood; for unless the face of Jehoshaphat king of Judah I am lifting up, I do not look unto thee, nor see thee;

Exposition: 2Kings 3:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Elisha said, As the LORD of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee.'. 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 3:15

Hebrew

וְעַתָּה קְחוּ־לִי מְנַגֵּן וְהָיָה כְּנַגֵּן הַֽמְנַגֵּן וַתְּהִי עָלָיו יַד־יְהוָֽה׃

ve'atah-qechv-liy-menagen-vehayah-khenagen-hamenagen-vatehiy-'alayv-yad-yehvah

KJV: But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the LORD came upon him.

AKJV: But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the LORD came on him.

ASV: But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of Jehovah came upon him.

YLT: and now, bring to me a minstrel; and it hath been, at the playing of the minstrel, that the hand of Jehovah is on him,

Exposition: 2Kings 3:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the LORD came upon 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 3:16

Hebrew

וַיֹּאמֶר כֹּה אָמַר יְהוָה עָשֹׂה הַנַּחַל הַזֶּה גֵּבִים ׀ גֵּבִֽים׃

vayo'mer-khoh-'amar-yehvah-'ashoh-hanachal-hazeh-geviym- -geviym

KJV: And he said, Thus saith the LORD, Make this valley full of ditches.

AKJV: And he said, Thus says the LORD, Make this valley full of ditches.

ASV: And he said, Thus saith Jehovah, Make this valley full of trenches.

YLT: and he saith, `Thus said Jehovah, Make this valley ditches--ditches;

Exposition: 2Kings 3:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, Thus saith the LORD, Make this valley full of ditches.'. 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 3:17

Hebrew

כִּֽי־כֹה ׀ אָמַר יְהוָה לֹֽא־תִרְאוּ רוּחַ וְלֹֽא־תִרְאוּ גֶשֶׁם וְהַנַּחַל הַהוּא יִמָּלֵא מָיִם וּשְׁתִיתֶם אַתֶּם וּמִקְנֵיכֶם וּֽבְהֶמְתְּכֶֽם׃

khiy-khoh- -'amar-yehvah-lo'-tire'v-rvcha-velo'-tire'v-geshem-vehanachal-hahv'-yimale'-mayim-vshetiytem-'atem-vmiqeneykhem-vvehemetekhem

KJV: For thus saith the LORD, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, that ye may drink, both ye, and your cattle, and your beasts.

AKJV: For thus says the LORD, You shall not see wind, neither shall you see rain; yet that valley shall be filled with water, that you may drink, both you, and your cattle, and your beasts.

ASV: For thus saith Jehovah, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, and ye shall drink, both ye and your cattle and your beasts.

YLT: for thus said Jehovah, Ye do not see wind, nor do ye see rain, and that valley is full of water, and ye have drunk--ye, and your cattle, and your beasts.

Exposition: 2Kings 3:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For thus saith the LORD, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, that ye may drink, both ye, and your cattle, and your beasts.'. 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 3:18

Hebrew

וְנָקַל זֹאת בְּעֵינֵי יְהוָה וְנָתַן אֶת־מוֹאָב בְּיֶדְכֶֽם׃

venaqal-zo't-ve'eyney-yehvah-venatan-'et-mvo'av-veyedekhem

KJV: And this is but a light thing in the sight of the LORD: he will deliver the Moabites also into your hand.

AKJV: And this is but a light thing in the sight of the LORD: he will deliver the Moabites also into your hand.

ASV: And this is but a light thing in the sight of Jehovah: he will also deliver the Moabites into your hand.

YLT: `And this hath been light in the eyes of Jehovah, and he hath given Moab into your hand,

Exposition: 2Kings 3:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And this is but a light thing in the sight of the LORD: he will deliver the Moabites also into your 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 3:19

Hebrew

וְהִכִּיתֶם כָּל־עִיר מִבְצָר וְכָל־עִיר מִבְחוֹר וְכָל־עֵץ טוֹב תַּפִּילוּ וְכָל־מַעְיְנֵי־מַיִם תִּסְתֹּמוּ וְכֹל הַחֶלְקָה הַטּוֹבָה תַּכְאִבוּ בָּאֲבָנִֽים׃

vehikhiytem-khal-'iyr-mivetzar-vekhal-'iyr-mivechvor-vekhal-'etz-tvov-tafiylv-vekhal-ma'eyeney-mayim-tisetomv-vekhol-hacheleqah-hatvovah-takhe'ivv-va'avaniym

KJV: And ye shall smite every fenced city, and every choice city, and shall fell every good tree, and stop all wells of water, and mar every good piece of land with stones.

AKJV: And you shall smite every fenced city, and every choice city, and shall fell every good tree, and stop all wells of water, and mar every good piece of land with stones.

ASV: And ye shall smite every fortified city, and every choice city, and shall fell every good tree, and stop all fountains of water, and mar every good piece of land with stones.

YLT: and ye have smitten every fenced city, and every choice city, and every good tree ye cause to fall, and all fountains of waters ye stop, and every good portion ye mar with stones.'

Exposition: 2Kings 3:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And ye shall smite every fenced city, and every choice city, and shall fell every good tree, and stop all wells of water, and mar every good piece of land with stones.'. 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 3:20

Hebrew

וַיְהִי בַבֹּקֶר כַּעֲלוֹת הַמִּנְחָה וְהִנֵּה־מַיִם בָּאִים מִדֶּרֶךְ אֱדוֹם וַתִּמָּלֵא הָאָרֶץ אֶת־הַמָּֽיִם׃

vayehiy-vavoqer-kha'alvot-haminechah-vehineh-mayim-va'iym-miderekhe-'edvom-vatimale'-ha'aretz-'et-hamayim

KJV: And it came to pass in the morning, when the meat offering was offered, that, behold, there came water by the way of Edom, and the country was filled with water.

AKJV: And it came to pass in the morning, when the meat offering was offered, that, behold, there came water by the way of Edom, and the country was filled with water. ¶

ASV: And it came to pass in the morning, about the time of offering the oblation, that, behold, there came water by the way of Edom, and the country was filled with water.

YLT: And it cometh to pass in the morning, at the ascending of the morning -present, that lo, waters are coming in from the way of Edom, and the land is filled with the waters,

Exposition: 2Kings 3:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass in the morning, when the meat offering was offered, that, behold, there came water by the way of Edom, and the country was filled with water.'. 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 3:21

Hebrew

וְכָל־מוֹאָב שָֽׁמְעוּ כִּֽי־עָלוּ הַמְּלָכִים לְהִלָּחֶם בָּם וַיִּצָּעֲקוּ מִכֹּל חֹגֵר חֲגֹרָה וָמַעְלָה וַיַּעַמְדוּ עַֽל־הַגְּבֽוּל׃

vekhal-mvo'av-shame'v-khiy-'alv-hamelakhiym-lehilachem-vam-vayitza'aqv-mikhol-choger-chagorah-vama'elah-vaya'amedv-'al-hagevvl

KJV: And when all the Moabites heard that the kings were come up to fight against them, they gathered all that were able to put on armour, and upward, and stood in the border.

AKJV: And when all the Moabites heard that the kings were come up to fight against them, they gathered all that were able to put on armor, and upward, and stood in the border.

ASV: Now when all the Moabites heard that the kings were come up to fight against them, they gathered themselves together, all that were able to put on armor, and upward, and stood on the border.

YLT: and all Moab have heard that the kings have come up to fight against them, and they are called together, from every one girding on a girdle and upward, and they stand by the border.

Exposition: 2Kings 3:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when all the Moabites heard that the kings were come up to fight against them, they gathered all that were able to put on armour, and upward, and stood in the border.'. 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 3:22

Hebrew

וַיַּשְׁכִּימוּ בַבֹּקֶר וְהַשֶּׁמֶשׁ זָרְחָה עַל־הַמָּיִם וַיִּרְאוּ מוֹאָב מִנֶּגֶד אֶת־הַמַּיִם אֲדֻמִּים כַּדָּֽם׃

vayashekhiymv-vavoqer-vehashemesh-zarechah-'al-hamayim-vayire'v-mvo'av-mineged-'et-hamayim-'adumiym-khadam

KJV: And they rose up early in the morning, and the sun shone upon the water, and the Moabites saw the water on the other side as red as blood:

AKJV: And they rose up early in the morning, and the sun shone on the water, and the Moabites saw the water on the other side as red as blood:

ASV: And they rose up early in the morning, and the sun shone upon the water, and the Moabites saw the water over against them as red as blood:

YLT: And they rise early in the morning, and the sun hath shone on the waters, and the Moabites see, from over-against, the waters red as blood,

Exposition: 2Kings 3:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they rose up early in the morning, and the sun shone upon the water, and the Moabites saw the water on the other side as red as blood:'. 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 3:23

Hebrew

וַיֹּֽאמְרוּ דָּם זֶה הָחֳרֵב נֶֽחֶרְבוּ הַמְּלָכִים וַיַּכּוּ אִישׁ אֶת־רֵעֵהוּ וְעַתָּה לַשָּׁלָל מוֹאָֽב׃

vayo'merv-dam-zeh-hachorev-necherevv-hamelakhiym-vayakhv-'iysh-'et-re'ehv-ve'atah-lashalal-mvo'av

KJV: And they said, This is blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil.

AKJV: And they said, This is blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil.

ASV: and they said, This is blood; the kings are surely destroyed, and they have smitten each man his fellow: now therefore, Moab, to the spoil.

YLT: and say, `Blood this is ; the kings have been surely destroyed, and they smite each his neighbour; and now for spoil, Moab!'

Exposition: 2Kings 3:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they said, This is blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil.'. 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 3:24

Hebrew

וַיָּבֹאוּ אֶל־מַחֲנֵה יִשְׂרָאֵל וַיָּקֻמוּ יִשְׂרָאֵל וַיַּכּוּ אֶת־מוֹאָב וַיָּנֻסוּ מִפְּנֵיהֶם ויבו־וַיַּכּוּ־בָהּ וְהַכּוֹת אֶת־מוֹאָֽב׃

vayavo'v-'el-machaneh-yishera'el-vayaqumv-yishera'el-vayakhv-'et-mvo'av-vayanusv-mifeneyhem-vyvv-vayakhv-vah-vehakhvot-'et-mvo'av

KJV: And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them: but they went forward smiting the Moabites, even in their country.

AKJV: And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them: but they went forward smiting the Moabites, even in their country.

ASV: And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them; and they went forward into the land smiting the Moabites.

YLT: And they come in unto the camp of Israel, and the Israelites rise, and smite the Moabites, and they flee from their face; and they enter into Moab, so as to smite Moab,

Exposition: 2Kings 3:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them: but they went forward smiting the Moabites, even in their country.'. 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 3:25

Hebrew

וְהֶעָרִים יַהֲרֹסוּ וְכָל־חֶלְקָה טוֹבָה יַשְׁלִיכוּ אִישׁ־אַבְנוֹ וּמִלְאוּהָ וְכָל־מַעְיַן־מַיִם יִסְתֹּמוּ וְכָל־עֵֽץ־טוֹב יַפִּילוּ עַד־הִשְׁאִיר אֲבָנֶיהָ בַּקִּיר חֲרָשֶׂת וַיָּסֹבּוּ הַקַּלָּעִים וַיַּכּֽוּהָ׃

vehe'ariym-yaharosv-vekhal-cheleqah-tvovah-yasheliykhv-'iysh-'avenvo-vmile'vha-vekhal-ma'eyan-mayim-yisetomv-vekhal-'etz-tvov-yafiylv-'ad-hishe'iyr-'avaneyha-vaqiyr-charashet-vayasovv-haqala'iym-vayakhvha

KJV: And they beat down the cities, and on every good piece of land cast every man his stone, and filled it; and they stopped all the wells of water, and felled all the good trees: only in Kir–haraseth left they the stones thereof; howbeit the slingers went about it, and smote it.

AKJV: And they beat down the cities, and on every good piece of land cast every man his stone, and filled it; and they stopped all the wells of water, and felled all the good trees: only in Kirharaseth left they the stones thereof; however, the slingers went about it, and smote it. ¶

ASV: And they beat down the cities; and on every good piece of land they cast every man his stone, and filled it; and they stopped all the fountains of water, and felled all the good trees, until in Kir-hareseth only they left the stones thereof; howbeit the slingers went about it, and smote it.

YLT: and the cities they break down, and on every good portion they cast each his stone, and have filled it, and every fountain of water they stop, and every good tree they cause to fall--till one had left its stones in Kir-Haraseth, and the slingers go round and smite it.

Exposition: 2Kings 3:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they beat down the cities, and on every good piece of land cast every man his stone, and filled it; and they stopped all the wells of water, and felled all the good trees: only in Kir–haraseth left they the stones...'. 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 3:26

Hebrew

וַיַּרְא מֶלֶךְ מוֹאָב כִּֽי־חָזַק מִמֶּנּוּ הַמִּלְחָמָה וַיִּקַּח אוֹתוֹ שְׁבַע־מֵאוֹת אִישׁ שֹׁלֵֽף חֶרֶב לְהַבְקִיעַ אֶל־מֶלֶךְ אֱדוֹם וְלֹא יָכֹֽלוּ׃

vayare'-melekhe-mvo'av-khiy-chazaq-mimenv-hamilechamah-vayiqach-'votvo-sheva'-me'vot-'iysh-sholef-cherev-lehaveqiy'a-'el-melekhe-'edvom-velo'-yakholv

KJV: And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through even unto the king of Edom: but they could not.

AKJV: And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through even to the king of Edom: but they could not.

ASV: And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew sword, to break through unto the king of Edom; but they could not.

YLT: And the king of Moab seeth that the battle has been too strong for him, and he taketh with him seven hundred men, drawing sword, to cleave through unto the king of Edom, and they have not been able,

Exposition: 2Kings 3:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through even unto the king of Edom: but they could 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 3:27

Hebrew

וַיִּקַּח אֶת־בְּנוֹ הַבְּכוֹר אֲשֶׁר־יִמְלֹךְ תַּחְתָּיו וַיַּעֲלֵהוּ עֹלָה עַל־הַחֹמָה וַיְהִי קֶצֶף־גָּדוֹל עַל־יִשְׂרָאֵל וַיִּסְעוּ מֵֽעָלָיו וַיָּשֻׁבוּ לָאָֽרֶץ׃

vayiqach-'et-venvo-havekhvor-'asher-yimelokhe-tachetayv-vaya'alehv-'olah-'al-hachomah-vayehiy-qetzef-gadvol-'al-yishera'el-vayise'v-me'alayv-vayashuvv-la'aretz

KJV: Then he took his eldest son that should have reigned in his stead, and offered him for a burnt offering upon the wall. And there was great indignation against Israel: and they departed from him, and returned to their own land.

AKJV: Then he took his oldest son that should have reigned in his stead, and offered him for a burnt offering on the wall. And there was great indignation against Israel: and they departed from him, and returned to their own land.

ASV: Then he took his eldest son that should have reigned in his stead, and offered him for a burnt-offering upon the wall. And there was great wrath against Israel: and they departed from him, and returned to their own land.

YLT: and he taketh his son, the first-born who reigneth in his stead, and causeth him to ascend--a burnt-offering on the wall, and there is great wrath against Israel, and they journey from off him, and turn back to the land.

Exposition: 2Kings 3:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then he took his eldest son that should have reigned in his stead, and offered him for a burnt offering upon the wall. And there was great indignation against Israel: and they departed from him, and returned to their...'. 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.