Apologetics Bible

2Kings 5:1

Hebrew

וְנַעֲמָן שַׂר־צְבָא מֶֽלֶךְ־אֲרָם הָיָה אִישׁ גָּדוֹל לִפְנֵי אֲדֹנָיו וּנְשֻׂא פָנִים כִּֽי־בוֹ נָֽתַן־יְהוָה תְּשׁוּעָה לַאֲרָם וְהָאִישׁ הָיָה גִּבּוֹר חַיִל מְצֹרָֽע׃

vena'aman-shar-tzeva'-melekhe-'aram-hayah-'iysh-gadvol-lifeney-'adonayv-vneshu'-faniym-khiy-vvo-natan-yehvah-teshv'ah-la'aram-veha'iysh-hayah-givvor-chayil-metzora'

KJV: Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valour, but he was a leper.

AKJV: Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honorable, because by him the LORD had given deliverance to Syria: he was also a mighty man in valor, but he was a leper.

ASV: Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honorable, because by him Jehovah had given victory unto Syria: he was also a mighty man of valor, but he was a leper.

YLT: And Naaman, head of the host of the king of Aram, was a great man before his lord, and accepted of face, for by him had Jehovah given salvation to Aram, and the man was mighty in valour--leprous.

Exposition: 2Kings 5:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valour, but he was a leper.'. 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 5:2

Hebrew

וַאֲרָם יָצְאוּ גְדוּדִים וַיִּשְׁבּוּ מֵאֶרֶץ יִשְׂרָאֵל נַעֲרָה קְטַנָּה וַתְּהִי לִפְנֵי אֵשֶׁת נַעֲמָֽן׃

va'aram-yatze'v-gedvdiym-vayishevv-me'eretz-yishera'el-na'arah-qetanah-vatehiy-lifeney-'eshet-na'aman

KJV: And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman’s wife.

AKJV: And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman’s wife.

ASV: And the Syrians had gone out in bands, and had brought away captive out of the land of Israel a little maiden; and she waited on Naaman’s wife.

YLT: And the Aramaeans have gone out by troops, and they take captive out of the land of Israel a little damsel, and she is before the wife of Naaman,

Exposition: 2Kings 5:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman’s wife.'. 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 5:3

Hebrew

וַתֹּאמֶר אֶל־גְּבִרְתָּהּ אַחֲלֵי אֲדֹנִי לִפְנֵי הַנָּבִיא אֲשֶׁר בְּשֹׁמְרוֹן אָז יֶאֱסֹף אֹתוֹ מִצָּרַעְתּֽוֹ׃

vato'mer-'el-geviretah-'achaley-'adoniy-lifeney-hanaviy'-'asher-veshomervon-'az-ye'esof-'otvo-mitzara'etvo

KJV: And she said unto her mistress, Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy.

AKJV: And she said to her mistress, Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy.

ASV: And she said unto her mistress, Would that my lord were with the prophet that is in Samaria! then would he recover him of his leprosy.

YLT: and she saith unto her mistress, `O that my lord were before the prophet who is in Samaria; then he doth recover him from his leprosy.'

Exposition: 2Kings 5:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And she said unto her mistress, Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy.'. 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 5:4

Hebrew

וַיָּבֹא וַיַּגֵּד לַאדֹנָיו לֵאמֹר כָּזֹאת וְכָזֹאת דִּבְּרָה הַֽנַּעֲרָה אֲשֶׁר מֵאֶרֶץ יִשְׂרָאֵֽל׃

vayavo'-vayaged-la'donayv-le'mor-khazo't-vekhazo't-diverah-hana'arah-'asher-me'eretz-yishera'el

KJV: And one went in, and told his lord, saying, Thus and thus said the maid that is of the land of Israel.

AKJV: And one went in, and told his lord, saying, Thus and thus said the maid that is of the land of Israel.

ASV: And one went in, and told his lord, saying, Thus and thus said the maiden that is of the land of Israel.

YLT: And one goeth in and declareth to his lord, saying, `Thus and thus she hath spoken, the damsel who is from the land of Israel.'

Exposition: 2Kings 5:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And one went in, and told his lord, saying, Thus and thus said the maid that is of the land 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 5:5

Hebrew

וַיֹּאמֶר מֶֽלֶךְ־אֲרָם לֶךְ־בֹּא וְאֶשְׁלְחָה סֵפֶר אֶל־מֶלֶךְ יִשְׂרָאֵל וַיֵּלֶךְ וַיִּקַּח בְּיָדוֹ עֶשֶׂר כִּכְּרֵי־כֶסֶף וְשֵׁשֶׁת אֲלָפִים זָהָב וְעֶשֶׂר חֲלִיפוֹת בְּגָדִֽים׃

vayo'mer-melekhe-'aram-lekhe-vo'-ve'eshelechah-sefer-'el-melekhe-yishera'el-vayelekhe-vayiqach-veyadvo-'esher-khikherey-khesef-vesheshet-'alafiym-zahav-ve'esher-chaliyfvot-vegadiym

KJV: And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment.

AKJV: And the king of Syria said, Go to, go, and I will send a letter to the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment.

ASV: And the king of Syria said, Go now, and I will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment.

YLT: And the king of Aram saith, `Go thou, enter, and I send a letter unto the king of Israel;' and he goeth and taketh in his hand ten talents of silver, and six thousand pieces of gold, and ten changes of garments.

Exposition: 2Kings 5:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment.'. 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 5:6

Hebrew

וַיָּבֵא הַסֵּפֶר אֶל־מֶלֶךְ יִשְׂרָאֵל לֵאמֹר וְעַתָּה כְּבוֹא הַסֵּפֶר הַזֶּה אֵלֶיךָ הִנֵּה שָׁלַחְתִּי אֵלֶיךָ אֶת־נַעֲמָן עַבְדִּי וַאֲסַפְתּוֹ מִצָּרַעְתּֽוֹ׃

vayave'-hasefer-'el-melekhe-yishera'el-le'mor-ve'atah-khevvo'-hasefer-hazeh-'eleykha-hineh-shalachetiy-'eleykha-'et-na'aman-'avediy-va'asafetvo-mitzara'etvo

KJV: And he brought the letter to the king of Israel, saying, Now when this letter is come unto thee, behold, I have therewith sent Naaman my servant to thee, that thou mayest recover him of his leprosy.

AKJV: And he brought the letter to the king of Israel, saying, Now when this letter is come to you, behold, I have therewith sent Naaman my servant to you, that you may recover him of his leprosy.

ASV: And he brought the letter to the king of Israel, saying, And now when this letter is come unto thee, behold, I have sent Naaman my servant to thee, that thou mayest recover him of his leprosy.

YLT: And he bringeth in the letter unto the king of Israel, saying, `And now, at the coming in of this letter unto thee, lo, I have sent unto thee Naaman my servant, and thou hast recovered him from his leprosy.'

Exposition: 2Kings 5:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he brought the letter to the king of Israel, saying, Now when this letter is come unto thee, behold, I have therewith sent Naaman my servant to thee, that thou mayest recover him of his leprosy.'. 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 5:7

Hebrew

וַיְהִי כִּקְרֹא מֶֽלֶךְ־יִשְׂרָאֵל אֶת־הַסֵּפֶר וַיִּקְרַע בְּגָדָיו וַיֹּאמֶר הַאֱלֹהִים אָנִי לְהָמִית וּֽלְהַחֲיוֹת כִּֽי־זֶה שֹׁלֵחַ אֵלַי לֶאֱסֹף אִישׁ מִצָּֽרַעְתּוֹ כִּי אַךְ־דְּעֽוּ־נָא וּרְאוּ כִּֽי־מִתְאַנֶּה הוּא לִֽי׃

vayehiy-khiqero'-melekhe-yishera'el-'et-hasefer-vayiqera'-vegadayv-vayo'mer-ha'elohiym-'aniy-lehamiyt-vlehachayvot-khiy-zeh-sholecha-'elay-le'esof-'iysh-mitzara'etvo-khiy-'akhe-de'v-na'-vre'v-khiy-mite'aneh-hv'-liy

KJV: And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? wherefore consider, I pray you, and see how he seeketh a quarrel against me.

AKJV: And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, Am I God, to kill and to make alive, that this man does send to me to recover a man of his leprosy? why consider, I pray you, and see how he seeks a quarrel against me. ¶

ASV: And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? but consider, I pray you, and see how he seeketh a quarrel against me.

YLT: And it cometh to pass, at the king of Israel's reading the letter, that he rendeth his garments, and saith, `Am I God, to put to death and to keep alive, that this one is sending unto me to recover a man from his leprosy? for surely know, I pray you, and see, for he is presenting himself to me.'

Exposition: 2Kings 5:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? wherefore con...'. 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 5:8

Hebrew

וַיְהִי כִּשְׁמֹעַ ׀ אֱלִישָׁע אִישׁ־הָאֱלֹהִים כִּֽי־קָרַע מֶֽלֶךְ־יִשְׂרָאֵל אֶת־בְּגָדָיו וַיִּשְׁלַח אֶל־הַמֶּלֶךְ לֵאמֹר לָמָּה קָרַעְתָּ בְּגָדֶיךָ יָבֹֽא־נָא אֵלַי וְיֵדַע כִּי יֵשׁ נָבִיא בְּיִשְׂרָאֵֽל׃

vayehiy-khishemo'a- -'eliysha'-'iysh-ha'elohiym-khiy-qara'-melekhe-yishera'el-'et-vegadayv-vayishelach-'el-hamelekhe-le'mor-lamah-qara'eta-vegadeykha-yavo'-na'-'elay-veyeda'-khiy-yesh-naviy'-veyishera'el

KJV: And it was so, when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel.

AKJV: And it was so, when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, Why have you rent your clothes? let him come now to me, and he shall know that there is a prophet in Israel.

ASV: And it was so, when Elisha the man of God heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel.

YLT: And it cometh to pass, at Elisha the man of God's hearing that the king of Israel hath rent his garments, that he sendeth unto the king, saying, `Why hast thou rent thy garments? let him come, I pray thee, unto me, and he doth know that there is a prophet in Israel.'

Exposition: 2Kings 5:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it was so, when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that...'. 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 5:9

Hebrew

וַיָּבֹא נַעֲמָן בסוסו בְּסוּסָיו וּבְרִכְבּוֹ וַיַּעֲמֹד פֶּֽתַח־הַבַּיִת לֶאֱלִישָֽׁע׃

vayavo'-na'aman-vsvsv-vesvsayv-vverikhevvo-vaya'amod-fetach-havayit-le'eliysha'

KJV: So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha.

AKJV: So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha.

ASV: So Naaman came with his horses and with his chariots, and stood at the door of the house of Elisha.

YLT: And Naaman cometh, with his horses and with his chariot, and standeth at the opening of the house for Elisha;

Exposition: 2Kings 5:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha.'. 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 5:10

Hebrew

וַיִּשְׁלַח אֵלָיו אֱלִישָׁע מַלְאָךְ לֵאמֹר הָלוֹךְ וְרָחַצְתָּ שֶֽׁבַע־פְּעָמִים בַּיַּרְדֵּן וְיָשֹׁב בְּשָׂרְךָ לְךָ וּטְהָֽר׃

vayishelach-'elayv-'eliysha'-male'akhe-le'mor-halvokhe-verachatzeta-sheva'-fe'amiym-vayareden-veyashov-vesharekha-lekha-vtehar

KJV: And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean.

AKJV: And Elisha sent a messenger to him, saying, Go and wash in Jordan seven times, and your flesh shall come again to you, and you shall be clean.

ASV: And Elisha sent a messenger unto him, saying, Go and wash in the Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean.

YLT: and Elisha sendeth unto him a messenger, saying, `Go, and thou hast washed seven times in Jordan, and thy flesh doth turn back to thee--and be thou clean.

Exposition: 2Kings 5:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean.'. 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 5:11

Hebrew

וַיִּקְצֹף נַעֲמָן וַיֵּלַךְ וַיֹּאמֶר הִנֵּה אָמַרְתִּי אֵלַי ׀ יֵצֵא יָצוֹא וְעָמַד וְקָרָא בְּשֵׁם־יְהוָה אֱלֹהָיו וְהֵנִיף יָדוֹ אֶל־הַמָּקוֹם וְאָסַף הַמְּצֹרָֽע׃

vayiqetzof-na'aman-vayelakhe-vayo'mer-hineh-'amaretiy-'elay- -yetze'-yatzvo'-ve'amad-veqara'-veshem-yehvah-'elohayv-veheniyf-yadvo-'el-hamaqvom-ve'asaf-hametzora'

KJV: But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper.

AKJV: But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper.

ASV: But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of Jehovah his God, and wave his hand over the place, and recover the leper.

YLT: And Naaman is wroth, and goeth on, and saith, `Lo, I said, Unto me he doth certainly come out, and hath stood and called in the name of Jehovah his God, and waved his hand over the place, and recovered the leper.

Exposition: 2Kings 5:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper.'. 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 5:12

Hebrew

הֲלֹא טוֹב אבנה אֲמָנָה וּפַרְפַּר נַהֲרוֹת דַּמֶּשֶׂק מִכֹּל מֵימֵי יִשְׂרָאֵל הֲלֹֽא־אֶרְחַץ בָּהֶם וְטָהָרְתִּי וַיִּפֶן וַיֵּלֶךְ בְּחֵמָֽה׃

halo'-tvov-'vnh-'amanah-vfarefar-naharvot-damesheq-mikhol-meymey-yishera'el-halo'-'erechatz-vahem-vetaharetiy-vayifen-vayelekhe-vechemah

KJV: Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage.

AKJV: Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage.

ASV: Are not Abanah and Pharpar, the rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage.

YLT: Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? do I not wash in them and I have been clean?' and he turneth and goeth on in fury.

Exposition: 2Kings 5:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage.'. 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 5:13

Hebrew

וַיִּגְּשׁוּ עֲבָדָיו וַיְדַבְּרוּ אֵלָיו וַיֹּאמְרוּ אָבִי דָּבָר גָּדוֹל הַנָּבִיא דִּבֶּר אֵלֶיךָ הֲלוֹא תַעֲשֶׂה וְאַף כִּֽי־אָמַר אֵלֶיךָ רְחַץ וּטְהָֽר׃

vayigeshv-'avadayv-vayedaverv-'elayv-vayo'merv-'aviy-davar-gadvol-hanaviy'-diver-'eleykha-halvo'-ta'asheh-ve'af-khiy-'amar-'eleykha-rechatz-vtehar

KJV: And his servants came near, and spake unto him, and said, My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash, and be clean?

AKJV: And his servants came near, and spoke to him, and said, My father, if the prophet had bid you do some great thing, would you not have done it? how much rather then, when he says to you, Wash, and be clean?

ASV: And his servants came near, and spake unto him, and said, My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash, and be clean?

YLT: And his servants come nigh, and speak unto him, and say, `My father, a great thing had the prophet spoken unto thee--dost thou not do it ? and surely, when he hath said unto thee, Wash, and be clean.'

Exposition: 2Kings 5:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And his servants came near, and spake unto him, and said, My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash, and be clean?'. 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 5:14

Hebrew

וַיֵּרֶד וַיִּטְבֹּל בַּיַּרְדֵּן שֶׁבַע פְּעָמִים כִּדְבַר אִישׁ הָאֱלֹהִים וַיָּשָׁב בְּשָׂרוֹ כִּבְשַׂר נַעַר קָטֹן וַיִּטְהָֽר׃

vayered-vayitevol-vayareden-sheva'-fe'amiym-khidevar-'iysh-ha'elohiym-vayashav-vesharvo-khiveshar-na'ar-qaton-vayitehar

KJV: Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean.

AKJV: Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like to the flesh of a little child, and he was clean. ¶

ASV: Then went he down, and dipped himself seven times in the Jordan, according to the saying of the man of God; and his flesh came again like unto the flesh of a little child, and he was clean.

YLT: And he goeth down and dippeth in Jordan seven times, according to the word of the man of God, and his flesh doth turn back as the flesh of a little youth, and is clean.

Exposition: 2Kings 5:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean.'. 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 5:15

Hebrew

וַיָּשָׁב אֶל־אִישׁ הָאֱלֹהִים הוּא וְכָֽל־מַחֲנֵהוּ וַיָּבֹא וַיַּעֲמֹד לְפָנָיו וַיֹּאמֶר הִנֵּה־נָא יָדַעְתִּי כִּי אֵין אֱלֹהִים בְּכָל־הָאָרֶץ כִּי אִם־בְּיִשְׂרָאֵל וְעַתָּה קַח־נָא בְרָכָה מֵאֵת עַבְדֶּֽךָ׃

vayashav-'el-'iysh-ha'elohiym-hv'-vekhal-machanehv-vayavo'-vaya'amod-lefanayv-vayo'mer-hineh-na'-yada'etiy-khiy-'eyn-'elohiym-vekhal-ha'aretz-khiy-'im-veyishera'el-ve'atah-qach-na'-verakhah-me'et-'avedekha

KJV: And he returned to the man of God, he and all his company, and came, and stood before him: and he said, Behold, now I know that there is no God in all the earth, but in Israel: now therefore, I pray thee, take a blessing of thy servant.

AKJV: And he returned to the man of God, he and all his company, and came, and stood before him: and he said, Behold, now I know that there is no God in all the earth, but in Israel: now therefore, I pray you, take a blessing of your servant.

ASV: And he returned to the man of God, he and all his company, and came, and stood before him; and he said, Behold now, I know that there is no God in all the earth, but in Israel: now therefore, I pray thee, take a present of thy servant.

YLT: And he turneth back unto the man of God, he and all his camp, and cometh in, and standeth before him, and saith, `Lo, I pray thee, I have known that there is not a God in all the earth except in Israel; and now, take, I pray thee, a blessing from thy servant.'

Exposition: 2Kings 5:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he returned to the man of God, he and all his company, and came, and stood before him: and he said, Behold, now I know that there is no God in all the earth, but in Israel: now therefore, I pray thee, take a bless...'. 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 5:16

Hebrew

וַיֹּאמֶר חַי־יְהוָה אֲשֶׁר־עָמַדְתִּי לְפָנָיו אִם־אֶקָּח וַיִּפְצַר־בּוֹ לָקַחַת וַיְמָאֵֽן׃

vayo'mer-chay-yehvah-'asher-'amadetiy-lefanayv-'im-'eqach-vayifetzar-vvo-laqachat-vayema'en

KJV: But he said, As the LORD liveth, before whom I stand, I will receive none. And he urged him to take it; but he refused.

AKJV: But he said, As the LORD lives, before whom I stand, I will receive none. And he urged him to take it; but he refused.

ASV: But he said, As Jehovah liveth, before whom I stand, I will receive none. And he urged him to take it; but he refused.

YLT: And he saith, `Jehovah liveth, before whom I have stood--if I take it ;' and he presseth on him to take, and he refuseth.

Exposition: 2Kings 5:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But he said, As the LORD liveth, before whom I stand, I will receive none. And he urged him to take it; but he refused.'. 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 5:17

Hebrew

וַיֹּאמֶר נַעֲמָן וָלֹא יֻתַּן־נָא לְעַבְדְּךָ מַשָּׂא צֶֽמֶד־פְּרָדִים אֲדָמָה כִּי לֽוֹא־יַעֲשֶׂה עוֹד עַבְדְּךָ עֹלָה וָזֶבַח לֵאלֹהִים אֲחֵרִים כִּי אִם־לַיהוָֽה׃

vayo'mer-na'aman-valo'-yutan-na'-le'avedekha-masha'-tzemed-feradiym-'adamah-khiy-lvo'-ya'asheh-'vod-'avedekha-'olah-vazevach-le'lohiym-'acheriym-khiy-'im-layhvah

KJV: And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules’ burden of earth? for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the LORD.

AKJV: And Naaman said, Shall there not then, I pray you, be given to your servant two mules’ burden of earth? for your servant will from now on offer neither burnt offering nor sacrifice to other gods, but to the LORD.

ASV: And Naaman said, If not, yet, I pray thee, let there be given to thy servant two mules’ burden of earth; for thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, but unto Jehovah.

YLT: And Naaman saith, `If not--let be given, I pray thee, to thy servant, a couple of mules' burden of earth, for thy servant doth make no more burnt-offering and sacrifice to other gods, but to Jehovah.

Exposition: 2Kings 5:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules’ burden of earth? for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the LORD.'. 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 5:18

Hebrew

לַדָּבָר הַזֶּה יִסְלַח יְהוָה לְעַבְדֶּךָ בְּבוֹא אֲדֹנִי בֵית־רִמּוֹן לְהִשְׁתַּחֲוֺת שָׁמָּה וְהוּא ׀ נִשְׁעָן עַל־יָדִי וְהִֽשְׁתַּחֲוֵיתִי בֵּית רִמֹּן בְּהִשְׁתַּחֲוָיָתִי בֵּית רִמֹּן יִסְלַח־נא יְהוָה לְעַבְדְּךָ בַּדָּבָר הַזֶּֽה׃

ladavar-hazeh-yiselach-yehvah-le'avedekha-vevvo'-'adoniy-veyt-rimvon-lehishetachavt-shamah-vehv'- -nishe'an-'al-yadiy-vehishetachaveytiy-veyt-rimon-vehishetachavayatiy-veyt-rimon-yiselach-n'-yehvah-le'avedekha-vadavar-hazeh

KJV: In this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing.

AKJV: In this thing the LORD pardon your servant, that when my master goes into the house of Rimmon to worship there, and he leans on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon your servant in this thing.

ASV: In this thing Jehovah pardon thy servant: when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon, when I bow myself in the house of Rimmon, Jehovah pardon thy servant in this thing.

YLT: For this thing Jehovah be propitious to thy servant, in the coming in of my lord into the house of Rimmon to bow himself there, and he was supported by my hand, and I bowed myself in the house of Rimmon; for my bowing myself in the house of Rimmon Jehovah be propitious, I pray thee, to thy servant in this thing.'

Exposition: 2Kings 5:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'In this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house o...'. 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 5:19

Hebrew

וַיֹּאמֶר לוֹ לֵךְ לְשָׁלוֹם וַיֵּלֶךְ מֵאִתּוֹ כִּבְרַת־אָֽרֶץ׃

vayo'mer-lvo-lekhe-leshalvom-vayelekhe-me'itvo-khiverat-'aretz

KJV: And he said unto him, Go in peace. So he departed from him a little way.

AKJV: And he said to him, Go in peace. So he departed from him a little way. ¶

ASV: And he said unto him, Go in peace. So he departed from him a little way.

YLT: And he saith to him, `Go in peace.' And he goeth from him a kibrath of land,

Exposition: 2Kings 5:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto him, Go in peace. So he departed from him a little way.'. 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 5:20

Hebrew

וַיֹּאמֶר גֵּיחֲזִי נַעַר אֱלִישָׁע אִישׁ־הָאֱלֹהִים הִנֵּה ׀ חָשַׂךְ אֲדֹנִי אֶֽת־נַעֲמָן הָֽאֲרַמִּי הַזֶּה מִקַּחַת מִיָּדוֹ אֵת אֲשֶׁר־הֵבִיא חַי־יְהוָה כִּֽי־אִם־רַצְתִּי אַחֲרָיו וְלָקַחְתִּי מֵאִתּוֹ מְאֽוּמָה׃

vayo'mer-geychaziy-na'ar-'eliysha'-'iysh-ha'elohiym-hineh- -chashakhe-'adoniy-'et-na'aman-ha'aramiy-hazeh-miqachat-miyadvo-'et-'asher-heviy'-chay-yehvah-khiy-'im-ratzetiy-'acharayv-velaqachetiy-me'itvo-me'vmah

KJV: But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, as the LORD liveth, I will run after him, and take somewhat of him.

AKJV: But Gehazi, the servant of Elisha the man of God, said, Behold, my master has spared Naaman this Syrian, in not receiving at his hands that which he brought: but, as the LORD lives, I will run after him, and take somewhat of him.

ASV: But Gehazi the servant of Elisha the man of God, said, Behold, my master hath spared this Naaman the Syrian, in not receiving at his hands that which he brought: as Jehovah liveth, I will run after him, and take somewhat of him.

YLT: And Gehazi, servant of Elisha the man of God, saith, `Lo, my lord hath spared Naaman this Aramaean, not to receive from his hand that which he brought; Jehovah liveth; surely if I have run after him, then I have taken from him something.'

Exposition: 2Kings 5:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, as the LORD liveth, I will run after him, and take so...'. 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 5:21

Hebrew

וַיִּרְדֹּף גֵּיחֲזִי אַחֲרֵי נַֽעֲמָן וַיִּרְאֶה נַֽעֲמָן רָץ אַחֲרָיו וַיִּפֹּל מֵעַל הַמֶּרְכָּבָה לִקְרָאתוֹ וַיֹּאמֶר הֲשָׁלֽוֹם׃

vayiredof-geychaziy-'acharey-na'aman-vayire'eh-na'aman-ratz-'acharayv-vayifol-me'al-hamerekhavah-liqera'tvo-vayo'mer-hashalvom

KJV: So Gehazi followed after Naaman. And when Naaman saw him running after him, he lighted down from the chariot to meet him, and said, Is all well?

AKJV: So Gehazi followed after Naaman. And when Naaman saw him running after him, he lighted down from the chariot to meet him, and said, Is all well?

ASV: So Gehazi followed after Naaman. And when Naaman saw one running after him, he alighted from the chariot to meet him, and said, Is all well?

YLT: And Gehazi pursueth after Naaman, and Naaman seeth one running after him, and alighteth from off the chariot to meet him, and saith, `Is there peace?'

Exposition: 2Kings 5:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Gehazi followed after Naaman. And when Naaman saw him running after him, he lighted down from the chariot to meet him, and said, Is all well?'. 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 5:22

Hebrew

וַיֹּאמֶר ׀ שָׁלוֹם אֲדֹנִי שְׁלָחַנִי לֵאמֹר הִנֵּה עַתָּה זֶה בָּאוּ אֵלַי שְׁנֵֽי־נְעָרִים מֵהַר אֶפְרַיִם מִבְּנֵי הַנְּבִיאִים תְּנָה־נָּא לָהֶם כִּכַּר־כֶּסֶף וּשְׁתֵּי חֲלִפוֹת בְּגָדִֽים׃

vayo'mer- -shalvom-'adoniy-shelachaniy-le'mor-hineh-'atah-zeh-va'v-'elay-sheney-ne'ariym-mehar-'eferayim-miveney-haneviy'iym-tenah-na'-lahem-khikhar-khesef-vshetey-chalifvot-vegadiym

KJV: And he said, All is well. My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments.

AKJV: And he said, All is well. My master has sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray you, a talent of silver, and two changes of garments.

ASV: And he said, All is well. My master hath sent me, saying, Behold, even now there are come to me from the hill-country of Ephraim two young men of the sons of the prophets; give them, I pray thee, a talent of silver, and two changes of raiment.

YLT: And he saith, `Peace; my lord hath sent me, saying, Lo, now, this, come unto me have two young men from the hill-country of Ephraim, of the sons of the prophets; give, I pray thee, to them, a talent of silver, and two changes of garments.'

Exposition: 2Kings 5:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, All is well. My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes...'. 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 5:23

Hebrew

וַיֹּאמֶר נַעֲמָן הוֹאֵל קַח כִּכָּרָיִם וַיִּפְרָץ־בּוֹ וַיָּצַר כִּכְּרַיִם כֶּסֶף בִּשְׁנֵי חֲרִטִים וּשְׁתֵּי חֲלִפוֹת בְּגָדִים וַיִּתֵּן אֶל־שְׁנֵי נְעָרָיו וַיִּשְׂאוּ לְפָנָֽיו׃

vayo'mer-na'aman-hvo'el-qach-khikharayim-vayiferatz-vvo-vayatzar-khikherayim-khesef-visheney-charitiym-vshetey-chalifvot-vegadiym-vayiten-'el-sheney-ne'arayv-vayishe'v-lefanayv

KJV: And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments, and laid them upon two of his servants; and they bare them before him.

AKJV: And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments, and laid them on two of his servants; and they bore them before him.

ASV: And Naaman said, Be pleased to take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of raiment, and laid them upon two of his servants; and they bare them before him.

YLT: And Naaman saith, `Be pleased, take two talents;' and he urgeth on him, and bindeth two talents of silver in two purses, and two changes of garments, and giveth unto two of his young men, and they bear before him;

Exposition: 2Kings 5:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments, and laid them upon two of his servants; and they bare them before him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Kings 5:24

Hebrew

וַיָּבֹא אֶל־הָעֹפֶל וַיִּקַּח מִיָּדָם וַיִּפְקֹד בַּבָּיִת וַיְשַׁלַּח אֶת־הָאֲנָשִׁים וַיֵּלֵֽכוּ׃

vayavo'-'el-ha'ofel-vayiqach-miyadam-vayifeqod-vavayit-vayeshalach-'et-ha'anashiym-vayelekhv

KJV: And when he came to the tower, he took them from their hand, and bestowed them in the house: and he let the men go, and they departed.

AKJV: And when he came to the tower, he took them from their hand, and bestowed them in the house: and he let the men go, and they departed.

ASV: And when he came to the hill, he took them from their hand, and bestowed them in the house; and he let the men go, and they departed.

YLT: and he cometh in unto the high place, and taketh out of their hand, and layeth up in the house, and sendeth away the men, and they go.

Exposition: 2Kings 5:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when he came to the tower, he took them from their hand, and bestowed them in the house: and he let the men go, and they departed.'. 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 5:25

Hebrew

וְהוּא־בָא וַיַּעֲמֹד אֶל־אֲדֹנָיו וַיֹּאמֶר אֵלָיו אֱלִישָׁע מאן מֵאַיִן גֵּחֲזִי וַיֹּאמֶר לֹֽא־הָלַךְ עַבְדְּךָ אָנֶה וָאָֽנָה׃

vehv'-va'-vaya'amod-'el-'adonayv-vayo'mer-'elayv-'eliysha'-m'n-me'ayin-gechaziy-vayo'mer-lo'-halakhe-'avedekha-'aneh-va'anah

KJV: But he went in, and stood before his master. And Elisha said unto him, Whence comest thou, Gehazi? And he said, Thy servant went no whither.

AKJV: But he went in, and stood before his master. And Elisha said to him, From where come you, Gehazi? And he said, Your servant went no where.

ASV: But he went in, and stood before his master. And Elisha said unto him, Whence comest thou, Gehazi? And he said, Thy servant went no whither.

YLT: And he hath come in, and doth stand by his lord, and Elisha saith unto him, Whence--Gehazi?' and he saith, Thy servant went not hither or thither.'

Exposition: 2Kings 5:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But he went in, and stood before his master. And Elisha said unto him, Whence comest thou, Gehazi? And he said, Thy servant went no whither.'. 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 5:26

Hebrew

וַיֹּאמֶר אֵלָיו לֹא־לִבִּי הָלַךְ כַּאֲשֶׁר הָֽפַךְ־אִישׁ מֵעַל מֶרְכַּבְתּוֹ לִקְרָאתֶךָ הַעֵת לָקַחַת אֶת־הַכֶּסֶף וְלָקַחַת בְּגָדִים וְזֵיתִים וּכְרָמִים וְצֹאן וּבָקָר וַעֲבָדִים וּשְׁפָחֽוֹת׃

vayo'mer-'elayv-lo'-liviy-halakhe-kha'asher-hafakhe-'iysh-me'al-merekhavetvo-liqera'tekha-ha'et-laqachat-'et-hakhesef-velaqachat-vegadiym-vezeytiym-vkheramiym-vetzo'n-vvaqar-va'avadiym-vshefachvot

KJV: And he said unto him, Went not mine heart with thee, when the man turned again from his chariot to meet thee? Is it a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants?

AKJV: And he said to him, Went not my heart with you, when the man turned again from his chariot to meet you? Is it a time to receive money, and to receive garments, and olive groves, and vineyards, and sheep, and oxen, and menservants, and maidservants?

ASV: And he said unto him, Went not my heart with thee, when the man turned from his chariot to meet thee? Is it a time to receive money, and to receive garments, and oliveyards and vineyards, and sheep and oxen, and men-servants and maid-servants?

YLT: And he saith unto him, `My heart went not when the man turned from off his chariot to meet thee; is it a time to take silver, and to take garments, and olives, and vines, and flock, and herd, and men-servants, and maid-servants?

Exposition: 2Kings 5:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto him, Went not mine heart with thee, when the man turned again from his chariot to meet thee? Is it a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen,...'. 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 5:27

Hebrew

וְצָרַעַת נַֽעֲמָן תִּֽדְבַּק־בְּךָ וּֽבְזַרְעֲךָ לְעוֹלָם וַיֵּצֵא מִלְּפָנָיו מְצֹרָע כַּשָּֽׁלֶג׃

vetzara'at-na'aman-tidevaq-vekha-vvezare'akha-le'volam-vayetze'-milefanayv-metzora'-khashaleg

KJV: The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow.

AKJV: The leprosy therefore of Naaman shall stick to you, and to your seed for ever. And he went out from his presence a leper as white as snow.

ASV: The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow.

YLT: yea, the leprosy of Naaman doth cleave to thee, and to thy seed, --to the age;' and he goeth out from before him--leprous as snow.

Exposition: 2Kings 5:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow.'. 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.