Apologetics Bible

2Kings 9:1

Hebrew

וֶאֱלִישָׁע הַנָּבִיא קָרָא לְאַחַד מִבְּנֵי הַנְּבִיאִים וַיֹּאמֶר לוֹ חֲגֹר מָתְנֶיךָ וְקַח פַּךְ הַשֶּׁמֶן הַזֶּה בְּיָדֶךָ וְלֵךְ רָמֹת גִּלְעָֽד׃

ve'eliysha'-hanaviy'-qara'-le'achad-miveney-haneviy'iym-vayo'mer-lvo-chagor-mateneykha-veqach-fakhe-hashemen-hazeh-veyadekha-velekhe-ramot-gile'ad

KJV: And Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, and take this box of oil in thine hand, and go to Ramoth–gilead:

AKJV: And Elisha the prophet called one of the children of the prophets, and said to him, Gird up your loins, and take this box of oil in your hand, and go to Ramothgilead:

ASV: And Elisha the prophet called one of the sons of the prophets, and said unto him, Gird up thy loins, and take this vial of oil in thy hand, and go to Ramoth-gilead.

YLT: And Elisha the prophet hath called to one of the sons of the prophets, and saith to him, `Gird up thy loins, and take this vial of oil in thy hand, and go to Ramoth-Gilead,

Exposition: 2Kings 9:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, and take this box of oil in thine hand, and go to Ramoth–gilead:'. 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 9:2

Hebrew

וּבָאתָ שָׁמָּה וּרְאֵֽה־שָׁם יֵהוּא בֶן־יְהוֹשָׁפָט בֶּן־נִמְשִׁי וּבָאתָ וַהֲקֵֽמֹתוֹ מִתּוֹך אֶחָיו וְהֵבֵיאתָ אֹתוֹ חֶדֶר בְּחָֽדֶר׃

vva'ta-shamah-vre'eh-sham-yehv'-ven-yehvoshafat-ven-nimeshiy-vva'ta-vahaqemotvo-mitvokh-'echayv-vehevey'ta-'otvo-cheder-vechader

KJV: And when thou comest thither, look out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brethren, and carry him to an inner chamber;

AKJV: And when you come thither, look out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brothers, and carry him to an inner chamber;

ASV: And when thou comest thither, look out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brethren, and carry him to an inner chamber.

YLT: and thou hast gone in there, and see thou there Jehu son of Jehoshaphat, son of Nimshi, and thou hast gone in, and caused him to rise out of the midst of his brethren, and brought him in to the inner part of an inner-chamber,

Exposition: 2Kings 9:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when thou comest thither, look out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brethren, and carry him to an inner chamber;'. 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 9:3

Hebrew

וְלָקַחְתָּ פַךְ־הַשֶּׁמֶן וְיָצַקְתָּ עַל־רֹאשׁוֹ וְאָֽמַרְתָּ כֹּֽה־אָמַר יְהוָה מְשַׁחְתִּיךָֽ לְמֶלֶךְ אֶל־יִשְׂרָאֵל וּפָתַחְתָּ הַדֶּלֶת וְנַסְתָּה וְלֹא תְחַכֶּֽה׃

velaqacheta-fakhe-hashemen-veyatzaqeta-'al-ro'shvo-ve'amareta-khoh-'amar-yehvah-meshachetiykha-lemelekhe-'el-yishera'el-vfatacheta-hadelet-venasetah-velo'-techakheh

KJV: Then take the box of oil, and pour it on his head, and say, Thus saith the LORD, I have anointed thee king over Israel. Then open the door, and flee, and tarry not.

AKJV: Then take the box of oil, and pour it on his head, and say, Thus says the LORD, I have anointed you king over Israel. Then open the door, and flee, and tarry not. ¶

ASV: Then take the vial of oil, and pour it on his head, and say, Thus saith Jehovah, I have anointed thee king over Israel. Then open the door, and flee, and tarry not.

YLT: and taken the vial of oil, and poured on his head, and said, Thus said Jehovah, I have anointed thee for king unto Israel; and thou hast opened the door, and fled, and dost not wait.'

Exposition: 2Kings 9:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then take the box of oil, and pour it on his head, and say, Thus saith the LORD, I have anointed thee king over Israel. Then open the door, and flee, and tarry 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 9:4

Hebrew

וַיֵּלֶךְ הַנַּעַר הַנַּעַר הַנָּבִיא רָמֹת גִּלְעָֽד׃

vayelekhe-hana'ar-hana'ar-hanaviy'-ramot-gile'ad

KJV: So the young man, even the young man the prophet, went to Ramoth–gilead.

AKJV: So the young man, even the young man the prophet, went to Ramothgilead.

ASV: So the young man, even the young man the prophet, went to Ramoth-gilead.

YLT: And the young man goeth--the young man the prophet--to Ramoth-Gilead,

Exposition: 2Kings 9:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So the young man, even the young man the prophet, went to Ramoth–gilead.'. 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 9:5

Hebrew

וַיָּבֹא וְהִנֵּה שָׂרֵי הַחַיִל יֹֽשְׁבִים וַיֹּאמֶר דָּבָר לִי אֵלֶיךָ הַשָּׂר וַיֹּאמֶר יֵהוּא אֶל־מִי מִכֻּלָּנוּ וַיֹּאמֶר אֵלֶיךָ הַשָּֽׂר׃

vayavo'-vehineh-sharey-hachayil-yosheviym-vayo'mer-davar-liy-'eleykha-hashar-vayo'mer-yehv'-'el-miy-mikhulanv-vayo'mer-'eleykha-hashar

KJV: And when he came, behold, the captains of the host were sitting; and he said, I have an errand to thee, O captain. And Jehu said, Unto which of all us? And he said, To thee, O captain.

AKJV: And when he came, behold, the captains of the host were sitting; and he said, I have an errand to you, O captain. And Jehu said, To which of all us? And he said, To you, O captain.

ASV: And when he came, behold, the captains of the host were sitting; and he said, I have an errand to thee, O captain. And Jehu said, Unto which of us all? And he said, To thee, O captain.

YLT: and cometh in, and lo, chiefs of the force are sitting, and he saith, I have a word unto thee, O chief!' and Jehu saith, Unto which of all of us?' and he saith, `Unto thee, O chief.'

Exposition: 2Kings 9:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when he came, behold, the captains of the host were sitting; and he said, I have an errand to thee, O captain. And Jehu said, Unto which of all us? And he said, To thee, O captain.'. 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 9:6

Hebrew

וַיָּקָם וַיָּבֹא הַבַּיְתָה וַיִּצֹק הַשֶּׁמֶן אֶל־רֹאשׁוֹ וַיֹּאמֶר לוֹ כֹּֽה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל מְשַׁחְתִּיךָֽ לְמֶלֶךְ אֶל־עַם יְהוָה אֶל־יִשְׂרָאֵֽל׃

vayaqam-vayavo'-havayetah-vayitzoq-hashemen-'el-ro'shvo-vayo'mer-lvo-khoh-'amar-yehvah-'elohey-yishera'el-meshachetiykha-lemelekhe-'el-'am-yehvah-'el-yishera'el

KJV: And he arose, and went into the house; and he poured the oil on his head, and said unto him, Thus saith the LORD God of Israel, I have anointed thee king over the people of the LORD, even over Israel.

AKJV: And he arose, and went into the house; and he poured the oil on his head, and said to him, Thus says the LORD God of Israel, I have anointed you king over the people of the LORD, even over Israel.

ASV: And he arose, and went into the house; and he poured the oil on his head, and said unto him, Thus saith Jehovah, the God of Israel, I have anointed thee king over the people of Jehovah, even over Israel.

YLT: And he riseth and cometh in to the house, and he poureth the oil on his head, and saith to him, `Thus said Jehovah, God of Israel, I have anointed thee for king unto the people of Jehovah, unto Israel,

Exposition: 2Kings 9:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he arose, and went into the house; and he poured the oil on his head, and said unto him, Thus saith the LORD God of Israel, I have anointed thee king over the people of the LORD, even over 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 9:7

Hebrew

וְהִכִּיתָה אֶת־בֵּית אַחְאָב אֲדֹנֶיךָ וְנִקַּמְתִּי דְּמֵי ׀ עֲבָדַי הַנְּבִיאִים וּדְמֵי כָּל־עַבְדֵי יְהוָה מִיַּד אִיזָֽבֶל׃

vehikhiytah-'et-veyt-'ache'av-'adoneykha-veniqametiy-demey- -'avaday-haneviy'iym-vdemey-khal-'avedey-yehvah-miyad-'iyzavel

KJV: And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the LORD, at the hand of Jezebel.

AKJV: And you shall smite the house of Ahab your master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the LORD, at the hand of Jezebel.

ASV: And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of Jehovah, at the hand of Jezebel.

YLT: and thou hast smitten the house of Ahab thy lord, and I have required the blood of My servants the prophets, and the blood of all the servants of Jehovah, from the hand of Jezebel;

Exposition: 2Kings 9:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the LORD, at the hand of Jezebel.'. 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 9:8

Hebrew

וְאָבַד כָּל־בֵּית אַחְאָב וְהִכְרַתִּי לְאַחְאָב מַשְׁתִּין בְּקִיר וְעָצוּר וְעָזוּב בְּיִשְׂרָאֵֽל׃

ve'avad-khal-veyt-'ache'av-vehikheratiy-le'ache'av-mashetiyn-veqiyr-ve'atzvr-ve'azvv-veyishera'el

KJV: For the whole house of Ahab shall perish: and I will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel:

AKJV: For the whole house of Ahab shall perish: and I will cut off from Ahab him that urinates against the wall, and him that is shut up and left in Israel:

ASV: For the whole house of Ahab shall perish; and I will cut off from Ahab every man-child, and him that is shut up and him that is left at large in Israel.

YLT: and perished hath all the house of Ahab, and I have cut off to Ahab those sitting on the wall, and restrained, and left, in Israel,

Exposition: 2Kings 9:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For the whole house of Ahab shall perish: and I will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in 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 9:9

Hebrew

וְנָֽתַתִּי אֶת־בֵּית אַחְאָב כְּבֵית יָרָבְעָם בֶּן־נְבָט וּכְבֵית בַּעְשָׁא בֶן־אֲחִיָּֽה׃

venatatiy-'et-veyt-'ache'av-kheveyt-yarave'am-ven-nevat-vkheveyt-va'esha'-ven-'achiyah

KJV: And I will make the house of Ahab like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah:

AKJV: And I will make the house of Ahab like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah:

ASV: And I will make the house of Ahab like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah.

YLT: and I have given up the house of Ahab like the house of Jeroboam son of Nebat, and as the house of Baasha son of Ahijah,

Exposition: 2Kings 9:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I will make the house of Ahab like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah:'. 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 9:10

Hebrew

וְאֶת־אִיזֶבֶל יֹאכְלוּ הַכְּלָבִים בְּחֵלֶק יִזְרְעֶאל וְאֵין קֹבֵר וַיִּפְתַּח הַדֶּלֶת וַיָּנֹֽס׃

ve'et-'iyzevel-yo'khelv-hakhelaviym-vecheleq-yizere'e'l-ve'eyn-qover-vayifetach-hadelet-vayanos

KJV: And the dogs shall eat Jezebel in the portion of Jezreel, and there shall be none to bury her. And he opened the door, and fled.

AKJV: And the dogs shall eat Jezebel in the portion of Jezreel, and there shall be none to bury her. And he opened the door, and fled. ¶

ASV: And the dogs shall eat Jezebel in the portion of Jezreel, and there shall be none to bury her. And he opened the door, and fled.

YLT: and Jezebel do the dogs eat in the portion of Jezreel, and there is none burying;' and he openeth the door and fleeth.

Exposition: 2Kings 9:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the dogs shall eat Jezebel in the portion of Jezreel, and there shall be none to bury her. And he opened the door, and fled.'. 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 9:11

Hebrew

וְיֵהוּא יָצָא אֶל־עַבְדֵי אֲדֹנָיו וַיֹּאמֶר לוֹ הֲשָׁלוֹם מַדּוּעַ בָּֽא־הַמְשֻׁגָּע הַזֶּה אֵלֶיךָ וַיֹּאמֶר אֲלֵיהֶם אַתֶּם יְדַעְתֶּם אֶת־הָאִישׁ וְאֶת־שִׂיחֽוֹ׃

veyehv'-yatza'-'el-'avedey-'adonayv-vayo'mer-lvo-hashalvom-madv'a-va'-hameshuga'-hazeh-'eleykha-vayo'mer-'aleyhem-'atem-yeda'etem-'et-ha'iysh-ve'et-shiychvo

KJV: Then Jehu came forth to the servants of his lord: and one said unto him, Is all well? wherefore came this mad fellow to thee? And he said unto them, Ye know the man, and his communication.

AKJV: Then Jehu came forth to the servants of his lord: and one said to him, Is all well? why came this mad fellow to you? And he said to them, You know the man, and his communication.

ASV: Then Jehu came forth to the servants of his lord: and one said unto him, Is all well? wherefore came this mad fellow to thee? And he said unto them, Ye know the man and what his talk was.

YLT: And Jehu hath gone out unto the servants of his lord, and one saith to him, Is there peace? wherefore came this madman unto thee?' and he saith unto them, Ye have known the man and his talk.'

Exposition: 2Kings 9:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Jehu came forth to the servants of his lord: and one said unto him, Is all well? wherefore came this mad fellow to thee? And he said unto them, Ye know the man, and his communication.'. 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 9:12

Hebrew

וַיֹּאמְרוּ שֶׁקֶר הַגֶּד־נָא לָנוּ וַיֹּאמֶר כָּזֹאת וְכָזֹאת אָמַר אֵלַי לֵאמֹר כֹּה אָמַר יְהוָה מְשַׁחְתִּיךָֽ לְמֶלֶךְ אֶל־יִשְׂרָאֵֽל׃

vayo'merv-sheqer-haged-na'-lanv-vayo'mer-khazo't-vekhazo't-'amar-'elay-le'mor-khoh-'amar-yehvah-meshachetiykha-lemelekhe-'el-yishera'el

KJV: And they said, It is false; tell us now. And he said, Thus and thus spake he to me, saying, Thus saith the LORD, I have anointed thee king over Israel.

AKJV: And they said, It is false; tell us now. And he said, Thus and thus spoke he to me, saying, Thus says the LORD, I have anointed you king over Israel.

ASV: And they said, It is false; tell us now. And he said, Thus and thus spake he to me, saying, Thus saith Jehovah, I have anointed thee king over Israel.

YLT: And they say, False, declare, we pray thee, to us;' and he saith, Thus and thus spake he unto me, saying, Thus said Jehovah, I have anointed thee for king unto Israel.'

Exposition: 2Kings 9:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they said, It is false; tell us now. And he said, Thus and thus spake he to me, saying, Thus saith the LORD, I have anointed thee king over 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 9:13

Hebrew

וַֽיְמַהֲרוּ וַיִּקְחוּ אִישׁ בִּגְדוֹ וַיָּשִׂימוּ תַחְתָּיו אֶל־גֶּרֶם הַֽמַּעֲלוֹת וַֽיִּתְקְעוּ בַּשּׁוֹפָר וַיֹּאמְרוּ מָלַךְ יֵהֽוּא׃

vayemaharv-vayiqechv-'iysh-vigedvo-vayashiymv-tachetayv-'el-gerem-hama'alvot-vayiteqe'v-vashvofar-vayo'merv-malakhe-yehv'

KJV: Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king.

AKJV: Then they hurried, and took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king.

ASV: Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew the trumpet, saying, Jehu is king.

YLT: And they haste and take each his garment, and put it under him at the top of the stairs, and blow with a trumpet, and say, `Reigned hath Jehu!'

Exposition: 2Kings 9:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king.'. 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 9:14

Hebrew

וַיִּתְקַשֵּׁר יֵהוּא בֶּן־יְהוֹשָׁפָט בֶּן־נִמְשִׁי אֶל־יוֹרָם וְיוֹרָם הָיָה שֹׁמֵר בְּרָמֹת גִּלְעָד הוּא וְכָל־יִשְׂרָאֵל מִפְּנֵי חֲזָאֵל מֶֽלֶךְ־אֲרָֽם׃

vayiteqasher-yehv'-ven-yehvoshafat-ven-nimeshiy-'el-yvoram-veyvoram-hayah-shomer-veramot-gile'ad-hv'-vekhal-yishera'el-mifeney-chaza'el-melekhe-'aram

KJV: So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram. (Now Joram had kept Ramoth–gilead, he and all Israel, because of Hazael king of Syria.

AKJV: So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram. (Now Joram had kept Ramothgilead, he and all Israel, because of Hazael king of Syria.

ASV: So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram. (Now Joram was keeping Ramoth-gilead, he and all Israel, because of Hazael king of Syria;

YLT: And Jehu son of Jehoshaphat, son of Nimshi, conspireth against Joram--(and Joram was keeping in Ramoth-Gilead, he and all Israel, from the presence of Hazael king of Aram,

Exposition: 2Kings 9:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram. (Now Joram had kept Ramoth–gilead, he and all Israel, because of Hazael king of Syria.'. 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 9:15

Hebrew

וַיָּשָׁב יְהוֹרָם הַמֶּלֶךְ לְהִתְרַפֵּא בִיְזְרְעֶאל מִן־הַמַּכִּים אֲשֶׁר יַכֻּהוּ אֲרַמִּים בְּהִלָּחֲמוֹ אֶת־חֲזָאֵל מֶלֶךְ אֲרָם וַיֹּאמֶר יֵהוּא אִם־יֵשׁ נַפְשְׁכֶם אַל־יֵצֵא פָלִיט מִן־הָעִיר לָלֶכֶת לגיד לְהַגִּיד בְּיִזְרְעֶֽאל׃

vayashav-yehvoram-hamelekhe-lehiterafe'-viyezere'e'l-min-hamakhiym-'asher-yakhuhv-'aramiym-vehilachamvo-'et-chaza'el-melekhe-'aram-vayo'mer-yehv'-'im-yesh-nafeshekhem-'al-yetze'-faliyt-min-ha'iyr-lalekhet-lgyd-lehagiyd-veyizere'e'l

KJV: But king Joram was returned to be healed in Jezreel of the wounds which the Syrians had given him, when he fought with Hazael king of Syria.) And Jehu said, If it be your minds, then let none go forth nor escape out of the city to go to tell it in Jezreel.

AKJV: But king Joram was returned to be healed in Jezreel of the wounds which the Syrians had given him, when he fought with Hazael king of Syria.) And Jehu said, If it be your minds, then let none go forth nor escape out of the city to go to tell it in Jezreel.

ASV: but king Joram was returned to be healed in Jezreel of the wounds which the Syrians had given him, when he fought with Hazael king of Syria.) And Jehu said, If this be your mind, then let none escape and go forth out of the city, to go to tell it in Jezreel.

YLT: and king Joram turneth back to be healed in Jezreel, of the wounds with which the Aramaeans smite him, in his fighting with Hazael king of Aram) --and Jehu saith, `If it is your mind, let not an escaped one go out from the city, to go to declare it in Jezreel.'

Exposition: 2Kings 9:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But king Joram was returned to be healed in Jezreel of the wounds which the Syrians had given him, when he fought with Hazael king of Syria.) And Jehu said, If it be your minds, then let none go forth nor escape out 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 9:16

Hebrew

וַיִּרְכַּב יֵהוּא וַיֵּלֶךְ יִזְרְעֶאלָה כִּי יוֹרָם שֹׁכֵב שָׁמָּה וֽ͏ַאֲחַזְיָה מֶלֶךְ יְהוּדָה יָרַד לִרְאוֹת אֶת־יוֹרָֽם׃

vayirekhav-yehv'-vayelekhe-yizere'e'lah-khiy-yvoram-shokhev-shamah-va'achazeyah-melekhe-yehvdah-yarad-lire'vot-'et-yvoram

KJV: So Jehu rode in a chariot, and went to Jezreel; for Joram lay there. And Ahaziah king of Judah was come down to see Joram.

AKJV: So Jehu rode in a chariot, and went to Jezreel; for Joram lay there. And Ahaziah king of Judah was come down to see Joram.

ASV: So Jehu rode in a chariot, and went to Jezreel; for Joram lay there. And Ahaziah king of Judah was come down to see Joram.

YLT: And Jehu rideth, and goeth to Jezreel, for Joram is lying there, and Ahaziah king of Judah hath gone down to see Joram.

Exposition: 2Kings 9:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Jehu rode in a chariot, and went to Jezreel; for Joram lay there. And Ahaziah king of Judah was come down to see Joram.'. 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 9:17

Hebrew

וְהַצֹּפֶה עֹמֵד עַֽל־הַמִּגְדָּל בְּיִזְרְעֶאל וַיַּרְא אֶת־שִׁפְעַת יֵהוּא בְּבֹאוֹ וַיֹּאמֶר שִׁפְעַת אֲנִי רֹאֶה וַיֹּאמֶר יְהוֹרָם קַח רַכָּב וּֽשְׁלַח לִקְרָאתָם וְיֹאמַר הֲשָׁלֽוֹם׃

vehatzofeh-'omed-'al-hamigedal-veyizere'e'l-vayare'-'et-shife'at-yehv'-vevo'vo-vayo'mer-shife'at-'aniy-ro'eh-vayo'mer-yehvoram-qach-rakhav-vshelach-liqera'tam-veyo'mar-hashalvom

KJV: And there stood a watchman on the tower in Jezreel, and he spied the company of Jehu as he came, and said, I see a company. And Joram said, Take an horseman, and send to meet them, and let him say, Is it peace?

AKJV: And there stood a watchman on the tower in Jezreel, and he spied the company of Jehu as he came, and said, I see a company. And Joram said, Take an horseman, and send to meet them, and let him say, Is it peace?

ASV: Now the watchman was standing on the tower in Jezreel, and he spied the company of Jehu as he came, and said, I see a company. And Joram said, Take a horseman, and send to meet them, and let him say, Is it peace?

YLT: And the watchman is standing on the tower in Jezreel, and seeth the company of Jehu in his coming, and saith, A company I see;' and Joram saith, Take a rider and send to meet them, and let him say, Is there peace?'

Exposition: 2Kings 9:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there stood a watchman on the tower in Jezreel, and he spied the company of Jehu as he came, and said, I see a company. And Joram said, Take an horseman, and send to meet them, and let him say, Is it peace?'. 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 9:18

Hebrew

וַיֵּלֶךְ רֹכֵב הַסּוּס לִקְרָאתוֹ וַיֹּאמֶר כֹּֽה־אָמַר הַמֶּלֶךְ הֲשָׁלוֹם וַיֹּאמֶר יֵהוּא מַה־לְּךָ וּלְשָׁלוֹם סֹב אֶֽל־אַחֲרָי וַיַּגֵּד הַצֹּפֶה לֵאמֹר בָּֽא־הַמַּלְאָךְ עַד־הֵם וְלֹֽא־שָֽׁב׃

vayelekhe-rokhev-hasvs-liqera'tvo-vayo'mer-khoh-'amar-hamelekhe-hashalvom-vayo'mer-yehv'-mah-lekha-vleshalvom-sov-'el-'acharay-vayaged-hatzofeh-le'mor-va'-hamale'akhe-'ad-hem-velo'-shav

KJV: So there went one on horseback to meet him, and said, Thus saith the king, Is it peace? And Jehu said, What hast thou to do with peace? turn thee behind me. And the watchman told, saying, The messenger came to them, but he cometh not again.

AKJV: So there went one on horseback to meet him, and said, Thus says the king, Is it peace? And Jehu said, What have you to do with peace? turn you behind me. And the watchman told, saying, The messenger came to them, but he comes not again.

ASV: So there went one on horseback to meet him, and said, Thus saith the king, Is it peace? And Jehu said, What hast thou to do with peace? turn thee behind me. And the watchman told, saying, The messenger came to them, but he cometh not back.

YLT: and the rider on the horse goeth to meet him, and saith, Thus said the king, Is there peace?' and Jehu saith, What--to thee and to peace? turn round behind me.' And the watchman declareth, saying, `The messenger came unto them, and he hath not returned.'

Exposition: 2Kings 9:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So there went one on horseback to meet him, and said, Thus saith the king, Is it peace? And Jehu said, What hast thou to do with peace? turn thee behind me. And the watchman told, saying, The messenger came to them, b...'. 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 9:19

Hebrew

וַיִּשְׁלַח רֹכֵב סוּס שֵׁנִי וַיָּבֹא אֲלֵהֶם וַיֹּאמֶר כֹּֽה־אָמַר הַמֶּלֶךְ שָׁלוֹם וַיֹּאמֶר יֵהוּא מַה־לְּךָ וּלְשָׁלוֹם סֹב אֶֽל־אַחֲרָֽי׃

vayishelach-rokhev-svs-sheniy-vayavo'-'alehem-vayo'mer-khoh-'amar-hamelekhe-shalvom-vayo'mer-yehv'-mah-lekha-vleshalvom-sov-'el-'acharay

KJV: Then he sent out a second on horseback, which came to them, and said, Thus saith the king, Is it peace? And Jehu answered, What hast thou to do with peace? turn thee behind me.

AKJV: Then he sent out a second on horseback, which came to them, and said, Thus says the king, Is it peace? And Jehu answered, What have you to do with peace? turn you behind me.

ASV: Then he sent out a second on horseback, who came to them, and said, Thus saith the king, Is it peace? And Jehu answered, What hast thou to do with peace? turn thee behind me.

YLT: And he sendeth a second rider on a horse, and he cometh in unto them, and saith, Thus said the king, Is there peace?' and Jehu saith, What--to thee and to peace? turn round behind me.'

Exposition: 2Kings 9:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then he sent out a second on horseback, which came to them, and said, Thus saith the king, Is it peace? And Jehu answered, What hast thou to do with peace? turn thee behind me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Kings 9:20

Hebrew

וַיַּגֵּד הַצֹּפֶה לֵאמֹר בָּא עַד־אֲלֵיהֶם וְלֹֽא־שָׁב וְהַמִּנְהָג כְּמִנְהַג יֵהוּא בֶן־נִמְשִׁי כִּי בְשִׁגָּעוֹן יִנְהָֽג׃

vayaged-hatzofeh-le'mor-va'-'ad-'aleyhem-velo'-shav-vehaminehag-kheminehag-yehv'-ven-nimeshiy-khiy-veshiga'von-yinehag

KJV: And the watchman told, saying, He came even unto them, and cometh not again: and the driving is like the driving of Jehu the son of Nimshi; for he driveth furiously.

AKJV: And the watchman told, saying, He came even to them, and comes not again: and the driving is like the driving of Jehu the son of Nimshi; for he drives furiously.

ASV: And the watchman told, saying, He came even unto them, and cometh not back: and the driving is like the driving of Jehu the son of Nimshi; for he driveth furiously.

YLT: And the watchman declareth, saying, `He came unto them, and he hath not returned, and the driving is like the driving of Jehu son of Nimshi, for with madness he driveth.'

Exposition: 2Kings 9:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the watchman told, saying, He came even unto them, and cometh not again: and the driving is like the driving of Jehu the son of Nimshi; for he driveth furiously.'. 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 9:21

Hebrew

וַיֹּאמֶר יְהוֹרָם אֱסֹר וַיֶּאְסֹר רִכְבּוֹ וַיֵּצֵא יְהוֹרָם מֶֽלֶךְ־יִשְׂרָאֵל וַאֲחַזְיָהוּ מֶֽלֶךְ־יְהוּדָה אִישׁ בְּרִכְבּוֹ וַיֵּֽצְאוּ לִקְרַאת יֵהוּא וַיִּמְצָאֻהוּ בְּחֶלְקַת נָבוֹת הַיִּזְרְעֵאלִֽי׃

vayo'mer-yehvoram-'esor-vaye'esor-rikhevvo-vayetze'-yehvoram-melekhe-yishera'el-va'achazeyahv-melekhe-yehvdah-'iysh-verikhevvo-vayetze'v-liqera't-yehv'-vayimetza'uhv-vecheleqat-navvot-hayizere'e'liy

KJV: And Joram said, Make ready. And his chariot was made ready. And Joram king of Israel and Ahaziah king of Judah went out, each in his chariot, and they went out against Jehu, and met him in the portion of Naboth the Jezreelite.

AKJV: And Joram said, Make ready. And his chariot was made ready. And Joram king of Israel and Ahaziah king of Judah went out, each in his chariot, and they went out against Jehu, and met him in the portion of Naboth the Jezreelite.

ASV: And Joram said, Make ready. And they made ready his chariot. And Joram king of Israel and Ahaziah king of Judah went out, each in his chariot, and they went out to meet Jehu, and found him in the portion of Naboth the Jezreelite.

YLT: And Jehoram saith, `Harness;' and his chariot is harnessed, and Jehoram king of Israel goeth out, and Ahaziah king of Judah, each in his chariot, and they go out to meet Jehu, and find him in the portion of Naboth the Jezreelite.

Exposition: 2Kings 9:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joram said, Make ready. And his chariot was made ready. And Joram king of Israel and Ahaziah king of Judah went out, each in his chariot, and they went out against Jehu, and met him in the portion of Naboth the Je...'. 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 9:22

Hebrew

וַיְהִי כִּרְאוֹת יְהוֹרָם אֶת־יֵהוּא וַיֹּאמֶר הֲשָׁלוֹם יֵהוּא וַיֹּאמֶר מָה הַשָּׁלוֹם עַד־זְנוּנֵי אִיזֶבֶל אִמְּךָ וּכְשָׁפֶיהָ הָרַבִּֽים׃

vayehiy-khire'vot-yehvoram-'et-yehv'-vayo'mer-hashalvom-yehv'-vayo'mer-mah-hashalvom-'ad-zenvney-'iyzevel-'imekha-vkheshafeyha-haraviym

KJV: And it came to pass, when Joram saw Jehu, that he said, Is it peace, Jehu? And he answered, What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many?

AKJV: And it came to pass, when Joram saw Jehu, that he said, Is it peace, Jehu? And he answered, What peace, so long as the prostitutions of your mother Jezebel and her witchcrafts are so many?

ASV: And it came to pass, when Joram saw Jehu, that he said, Is it peace, Jehu? And he answered, What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many?

YLT: And it cometh to pass, at Jehoram's seeing Jehu, that he saith, Is there peace, Jehu?' and he saith, What is the peace, while the whoredoms of Jezebel thy mother, and her witchcrafts, are many?'

Exposition: 2Kings 9:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when Joram saw Jehu, that he said, Is it peace, Jehu? And he answered, What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many?'. 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 9:23

Hebrew

וַיַּהֲפֹךְ יְהוֹרָם יָדָיו וַיָּנֹס וַיֹּאמֶר אֶל־אֲחַזְיָהוּ מִרְמָה אֲחַזְיָֽה׃

vayahafokhe-yehvoram-yadayv-vayanos-vayo'mer-'el-'achazeyahv-miremah-'achazeyah

KJV: And Joram turned his hands, and fled, and said to Ahaziah, There is treachery, O Ahaziah.

AKJV: And Joram turned his hands, and fled, and said to Ahaziah, There is treachery, O Ahaziah.

ASV: And Joram turned his hands, and fled, and said to Ahaziah, There is treachery, O Ahaziah.

YLT: And Jehoram turneth his hands, and fleeth, and saith unto Ahaziah, `Deceit, O Ahaziah!'

Exposition: 2Kings 9:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joram turned his hands, and fled, and said to Ahaziah, There is treachery, O Ahaziah.'. 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 9:24

Hebrew

וְיֵהוּא מִלֵּא יָדוֹ בַקֶּשֶׁת וַיַּךְ אֶת־יְהוֹרָם בֵּין זְרֹעָיו וַיֵּצֵא הַחֵצִי מִלִּבּוֹ וַיִּכְרַע בְּרִכְבּֽוֹ׃

veyehv'-mile'-yadvo-vaqeshet-vayakhe-'et-yehvoram-veyn-zero'ayv-vayetze'-hachetziy-milivvo-vayikhera'-verikhevvo

KJV: And Jehu drew a bow with his full strength, and smote Jehoram between his arms, and the arrow went out at his heart, and he sunk down in his chariot.

AKJV: And Jehu drew a bow with his full strength, and smote Jehoram between his arms, and the arrow went out at his heart, and he sunk down in his chariot.

ASV: And Jehu drew his bow with his full strength, and smote Joram between his arms; and the arrow went out at his heart, and he sunk down in his chariot.

YLT: And Jehu hath filled his hand with a bow, and smiteth Jehoram between his arms, and the arrow goeth out from his heart, and he boweth down in his chariot.

Exposition: 2Kings 9:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jehu drew a bow with his full strength, and smote Jehoram between his arms, and the arrow went out at his heart, and he sunk down in his chariot.'. 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 9:25

Hebrew

וַיֹּאמֶר אֶל־בִּדְקַר שלשה שָֽׁלִשׁוֹ שָׂא הַשְׁלִכֵהוּ בְּחֶלְקַת שְׂדֵה נָבוֹת הַיִּזְרְעֵאלִי כִּֽי־זְכֹר אֲנִי וָאַתָּה אֵת רֹכְבִים צְמָדִים אַֽחֲרֵי אַחְאָב אָבִיו וַֽיהוָה נָשָׂא עָלָיו אֶת־הַמַּשָּׂא הַזֶּֽה׃

vayo'mer-'el-videqar-shlshh-shalishvo-sha'-hashelikhehv-vecheleqat-shedeh-navvot-hayizere'e'liy-khiy-zekhor-'aniy-va'atah-'et-rokheviym-tzemadiym-'acharey-'ache'av-'aviyv-vayhvah-nasha'-'alayv-'et-hamasha'-hazeh

KJV: Then said Jehu to Bidkar his captain, Take up, and cast him in the portion of the field of Naboth the Jezreelite: for remember how that, when I and thou rode together after Ahab his father, the LORD laid this burden upon him;

AKJV: Then said Jehu to Bidkar his captain, Take up, and cast him in the portion of the field of Naboth the Jezreelite: for remember how that, when I and you rode together after Ahab his father, the LORD laid this burden on him;

ASV: Then said Jehu to Bidkar his captain, Take up, and cast him in the portion of the field of Naboth the Jezreelite; for remember how that, when I and thou rode together after Ahab his father, Jehovah laid this burden upon him:

YLT: And Jehu saith unto Bidkar his captain, `Lift up, cast him into the portion of the field of Naboth the Jezreelite--for, remember, I and thou were riding together after Ahab his father, and Jehovah lifted upon him this burden:

Exposition: 2Kings 9:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then said Jehu to Bidkar his captain, Take up, and cast him in the portion of the field of Naboth the Jezreelite: for remember how that, when I and thou rode together after Ahab his father, the LORD laid this burden u...'. 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 9:26

Hebrew

אִם־לֹא אֶת־דְּמֵי נָבוֹת וְאֶת־דְּמֵי בָנָיו רָאִיתִי אֶמֶשׁ נְאֻם־יְהוָה וְשִׁלַּמְתִּי לְךָ בַּחֶלְקָה הַזֹּאת נְאֻם־יְהוָה וְעַתָּה שָׂא הַשְׁלִכֵהוּ בַּחֶלְקָה כִּדְבַר יְהוָֽה׃

'im-lo'-'et-demey-navvot-ve'et-demey-vanayv-ra'iytiy-'emesh-ne'um-yehvah-veshilametiy-lekha-vacheleqah-hazo't-ne'um-yehvah-ve'atah-sha'-hashelikhehv-vacheleqah-khidevar-yehvah

KJV: Surely I have seen yesterday the blood of Naboth, and the blood of his sons, saith the LORD; and I will requite thee in this plat, saith the LORD. Now therefore take and cast him into the plat of ground, according to the word of the LORD.

AKJV: Surely I have seen yesterday the blood of Naboth, and the blood of his sons, says the LORD; and I will requite you in this plat, says the LORD. Now therefore take and cast him into the plat of ground, according to the word of the LORD. ¶

ASV: Surely I have seen yesterday the blood of Naboth, and the blood of his sons, saith Jehovah; and I will requite thee in this plat, saith Jehovah. Now therefore take and cast him into the plat of ground, according to the word of Jehovah.

YLT: Have I not the blood of Naboth and the blood of his sons seen yesternight--the affirmation of Jehovah--yea, I have recompensed to thee in this portion--the affirmation of Jehovah; --and now, lift up, cast him into the portion, according to the word of Jehovah.'

Exposition: 2Kings 9:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Surely I have seen yesterday the blood of Naboth, and the blood of his sons, saith the LORD; and I will requite thee in this plat, saith the LORD. Now therefore take and cast him into the plat of ground, according to...'. 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 9:27

Hebrew

וַאֲחַזְיָה מֶֽלֶךְ־יְהוּדָה רָאָה וַיָּנָס דֶּרֶךְ בֵּית הַגָּן וַיִּרְדֹּף אַחֲרָיו יֵהוּא וַיֹּאמֶר גַּם־אֹתוֹ הַכֻּהוּ אֶל־הַמֶּרְכָּבָה בְּמַֽעֲלֵה־גוּר אֲשֶׁר אֶֽת־יִבְלְעָם וַיָּנָס מְגִדּוֹ וַיָּמָת שָֽׁם׃

va'achazeyah-melekhe-yehvdah-ra'ah-vayanas-derekhe-veyt-hagan-vayiredof-'acharayv-yehv'-vayo'mer-gam-'otvo-hakhuhv-'el-hamerekhavah-vema'aleh-gvr-'asher-'et-yivele'am-vayanas-megidvo-vayamat-sham

KJV: But when Ahaziah the king of Judah saw this, he fled by the way of the garden house. And Jehu followed after him, and said, Smite him also in the chariot. And they did so at the going up to Gur, which is by Ibleam. And he fled to Megiddo, and died there.

AKJV: But when Ahaziah the king of Judah saw this, he fled by the way of the garden house. And Jehu followed after him, and said, Smite him also in the chariot. And they did so at the going up to Gur, which is by Ibleam. And he fled to Megiddo, and died there.

ASV: But when Ahaziah the king of Judah saw this, he fled by the way of the garden-house. And Jehu followed after him, and said, Smite him also in the chariot: and they smote him at the ascent of Gur, which is by Ibleam. And he fled to Megiddo, and died there.

YLT: And Ahaziah king of Judah hath seen, and fleeth the way of the garden-house, and Jehu pursueth after him, and saith, `Smite him--also him--in the chariot,' in the going up to Gur, that is Ibleam, and he fleeth to Megiddo, and dieth there,

Exposition: 2Kings 9:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But when Ahaziah the king of Judah saw this, he fled by the way of the garden house. And Jehu followed after him, and said, Smite him also in the chariot. And they did so at the going up to Gur, which is by Ibleam. An...'. 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 9:28

Hebrew

וַיַּרְכִּבוּ אֹתוֹ עֲבָדָיו יְרוּשָׁלָ͏ְמָה וַיִּקְבְּרוּ אֹתוֹ בִקְבֻרָתוֹ עִם־אֲבֹתָיו בְּעִיר דָּוִֽד׃

vayarekhivv-'otvo-'avadayv-yervshalaemah-vayiqeverv-'otvo-viqevuratvo-'im-'avotayv-ve'iyr-david

KJV: And his servants carried him in a chariot to Jerusalem, and buried him in his sepulchre with his fathers in the city of David.

AKJV: And his servants carried him in a chariot to Jerusalem, and buried him in his sepulcher with his fathers in the city of David.

ASV: And his servants carried him in a chariot to Jerusalem, and buried him in his sepulchre with his fathers in the city of David.

YLT: and his servants carry him in a chariot to Jerusalem, and bury him in his burying-place, with his fathers, in the city of David.

Exposition: 2Kings 9:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And his servants carried him in a chariot to Jerusalem, and buried him in his sepulchre with his fathers in the city of David.'. 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 9:29

Hebrew

וּבִשְׁנַת אַחַת עֶשְׂרֵה שָׁנָה לְיוֹרָם בֶּן־אַחְאָב מָלַךְ אֲחַזְיָה עַל־יְהוּדָֽה׃

vvishenat-'achat-'eshereh-shanah-leyvoram-ven-'ache'av-malakhe-'achazeyah-'al-yehvdah

KJV: And in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah.

AKJV: And in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah. ¶

ASV: And in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah.

YLT: And in the eleventh year of Joram son of Ahab reign did Ahaziah over Judah.

Exposition: 2Kings 9:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Kings 9:30

Hebrew

וַיָּבוֹא יֵהוּא יִזְרְעֶאלָה וְאִיזֶבֶל שָׁמְעָה וַתָּשֶׂם בַּפּוּךְ עֵינֶיהָ וַתֵּיטֶב אֶת־רֹאשָׁהּ וַתַּשְׁקֵף בְּעַד הַחַלּֽוֹן׃

vayavvo'-yehv'-yizere'e'lah-ve'iyzevel-shame'ah-vatashem-vafvkhe-'eyneyha-vateytev-'et-ro'shah-vatasheqef-ve'ad-hachalvon

KJV: And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window.

AKJV: And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window.

ASV: And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her eyes, and attired her head, and looked out at the window.

YLT: And Jehu cometh in to Jezreel, and Jezebel hath heard, and putteth her eyes in paint and maketh right her head, and looketh out through the window.

Exposition: 2Kings 9:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window.'. 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 9:31

Hebrew

וְיֵהוּא בָּא בַשָּׁעַר וַתֹּאמֶר הֲשָׁלוֹם זִמְרִי הֹרֵג אֲדֹנָֽיו׃

veyehv'-va'-vasha'ar-vato'mer-hashalvom-zimeriy-horeg-'adonayv

KJV: And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master?

AKJV: And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master?

ASV: And as Jehu entered in at the gate, she said, Is it peace, thou Zimri, thy master’s murderer?

YLT: And Jehu hath come into the gate, and she saith, `Was there peace to Zimri--slayer of his lord?'

Exposition: 2Kings 9:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master?'. 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 9:32

Hebrew

וַיִּשָּׂא פָנָיו אֶל־הַחַלּוֹן וַיֹּאמֶר מִי אִתִּי מִי וַיַּשְׁקִיפוּ אֵלָיו שְׁנַיִם שְׁלֹשָׁה סָרִיסִֽים׃

vayisha'-fanayv-'el-hachalvon-vayo'mer-miy-'itiy-miy-vayasheqiyfv-'elayv-shenayim-sheloshah-sariysiym

KJV: And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs.

AKJV: And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs.

ASV: And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs.

YLT: And he lifteth up his face unto the window, and saith, `Who is with me? --who?' and look out unto him do two or three eunuchs;

Exposition: 2Kings 9:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs.'. 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 9:33

Hebrew

וַיֹּאמֶר שמטהו שִׁמְטוּהָ וַֽיִּשְׁמְטוּהָ וַיִּז מִדָּמָהּ אֶל־הַקִּיר וְאֶל־הַסּוּסִים וַֽיִּרְמְסֶֽנָּה׃

vayo'mer-shmthv-shimetvha-vayishemetvha-vayiz-midamah-'el-haqiyr-ve'el-hasvsiym-vayiremesenah

KJV: And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot.

AKJV: And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he stepped her under foot.

ASV: And he said, Throw her down. So they threw her down; and some of her blood was sprinkled on the wall, and on the horses: and he trod her under foot.

YLT: And he saith, `Let her go;' and they let her go, and some of her blood is sprinkled on the wall, and on the horses, and he treadeth her down.

Exposition: 2Kings 9:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot.'. 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 9:34

Hebrew

וַיָּבֹא וַיֹּאכַל וַיֵּשְׁתְּ וַיֹּאמֶר פִּקְדוּ־נָא אֶת־הָאֲרוּרָה הַזֹּאת וְקִבְרוּהָ כִּי בַת־מֶלֶךְ הִֽיא׃

vayavo'-vayo'khal-vayeshete-vayo'mer-fiqedv-na'-'et-ha'arvrah-hazo't-veqivervha-khiy-vat-melekhe-hiy'

KJV: And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king’s daughter.

AKJV: And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king’s daughter.

ASV: And when he was come in, he did eat and drink; and he said, See now to this cursed woman, and bury her; for she is a king’s daughter.

YLT: And he cometh in, and eateth, and drinketh, and saith, `Look after, I pray you, this cursed one, and bury her, for she is a king's daughter.'

Exposition: 2Kings 9:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king’s daughter.'. 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 9:35

Hebrew

וַיֵּלְכוּ לְקָבְרָהּ וְלֹא־מָצְאוּ בָהּ כִּי אִם־הַגֻּלְגֹּלֶת וְהָרַגְלַיִם וְכַפּוֹת הַיָּדָֽיִם׃

vayelekhv-leqaverah-velo'-matze'v-vah-khiy-'im-hagulegolet-veharagelayim-vekhafvot-hayadayim

KJV: And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands.

AKJV: And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands.

ASV: And they went to bury her; but they found no more of her than the skull, and the feet, and the palms of her hands.

YLT: And they go to bury her, and have not found of her except the skull, and the feet, and the palms of the hands.

Exposition: 2Kings 9:35 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands.'. 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 9:36

Hebrew

וַיָּשֻׁבוּ וַיַּגִּידוּ לוֹ וַיֹּאמֶר דְּבַר־יְהוָה הוּא אֲשֶׁר דִּבֶּר בְּיַד־עַבְדּוֹ אֵלִיָּהוּ הַתִּשְׁבִּי לֵאמֹר בְּחֵלֶק יִזְרְעֶאל יֹאכְלוּ הַכְּלָבִים אֶת־בְּשַׂר אִיזָֽבֶל׃

vayashuvv-vayagiydv-lvo-vayo'mer-devar-yehvah-hv'-'asher-diver-veyad-'avedvo-'eliyahv-hatisheviy-le'mor-vecheleq-yizere'e'l-yo'khelv-hakhelaviym-'et-veshar-'iyzavel

KJV: Wherefore they came again, and told him. And he said, This is the word of the LORD, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel:

AKJV: Why they came again, and told him. And he said, This is the word of the LORD, which he spoke by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel:

ASV: Wherefore they came back, and told him. And he said, This is the word of Jehovah, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall the dogs eat the flesh of Jezebel;

YLT: And they turn back, and declare to him, and he saith, `The word of Jehovah it is , that He spake by the hand of this servant Elijah the Tishbite, saying, In the portion of Jezreel do the dogs eat the flesh of Jezebel,

Exposition: 2Kings 9:36 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Wherefore they came again, and told him. And he said, This is the word of the LORD, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel:'. 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 9:37

Hebrew

והית וְֽהָיְתָה נִבְלַת אִיזֶבֶל כְּדֹמֶן עַל־פְּנֵי הַשָּׂדֶה בְּחֵלֶק יִזְרְעֶאל אֲשֶׁר לֹֽא־יֹאמְרוּ זֹאת אִיזָֽבֶל׃

vhyt-vehayetah-nivelat-'iyzevel-khedomen-'al-feney-hashadeh-vecheleq-yizere'e'l-'asher-lo'-yo'merv-zo't-'iyzavel

KJV: And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel.

AKJV: And the carcass of Jezebel shall be as dung on the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel.

ASV: and the body of Jezebel shall be as dung upon the face of the field in the portion of Jezreel, so that they shall not say, This is Jezebel.

YLT: and the carcase of Jezebel hath been as dung on the face of the field in the portion of Jezreel, that they say not, This is Jezebel.'

Exposition: 2Kings 9:37 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel.'. 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.