Apologetics Bible

2Samuel 14:1

Hebrew

וַיֵּדַע יוֹאָב בֶּן־צְרֻיָה כִּֽי־לֵב הַמֶּלֶךְ עַל־אַבְשָׁלֽוֹם׃

vayeda'-yvo'av-ven-tzeruyah-khiy-lev-hamelekhe-'al-'aveshalvom

KJV: Now Joab the son of Zeruiah perceived that the king’s heart was toward Absalom.

AKJV: Now Joab the son of Zeruiah perceived that the king’s heart was toward Absalom.

ASV: Now Joab the son of Zeruiah perceived that the king’s heart was toward Absalom.

YLT: And Joab son of Zeruial knoweth that the heart of the king is on Absalom,

Exposition: 2Samuel 14:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now Joab the son of Zeruiah perceived that the king’s heart was toward Absalom.'. 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.

2Samuel 14:2

Hebrew

וַיִּשְׁלַח יוֹאָב תְּקוֹעָה וַיִּקַּח מִשָּׁם אִשָּׁה חֲכָמָה וַיֹּאמֶר אֵלֶיהָ הִֽתְאַבְּלִי־נָא וְלִבְשִׁי־נָא בִגְדֵי־אֵבֶל וְאַל־תָּסוּכִי שֶׁמֶן וְהָיִית כְּאִשָּׁה זֶה יָמִים רַבִּים מִתְאַבֶּלֶת עַל־מֵֽת׃

vayishelach-yvo'av-teqvo'ah-vayiqach-misham-'ishah-chakhamah-vayo'mer-'eleyha-hite'aveliy-na'-veliveshiy-na'-vigedey-'evel-ve'al-tasvkhiy-shemen-vehayiyt-khe'ishah-zeh-yamiym-raviym-mite'avelet-'al-met

KJV: And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead:

AKJV: And Joab sent to Tekoah, and fetched there a wise woman, and said to her, I pray you, feign yourself to be a mourner, and put on now mourning apparel, and anoint not yourself with oil, but be as a woman that had a long time mourned for the dead:

ASV: And Joab sent to Tekoa, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on mourning apparel, I pray thee, and anoint not thyself with oil, but be as a woman that hath a long time mourned for the dead:

YLT: and Joab sendeth to Tekoah, and taketh thence a wise woman, and saith unto her, `Feign thyself a mourner, I pray thee, and put on, I pray thee, garments of mourning, and anoint not thyself with oil, and thou hast been as a woman these many days mourning for the dead,

Exposition: 2Samuel 14:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a l...'. 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.

2Samuel 14:3

Hebrew

וּבָאת אֶל־הַמֶּלֶךְ וְדִבַּרְתְּ אֵלָיו כַּדָּבָר הַזֶּה וַיָּשֶׂם יוֹאָב אֶת־הַדְּבָרִים בְּפִֽיהָ׃

vva't-'el-hamelekhe-vedivarete-'elayv-khadavar-hazeh-vayashem-yvo'av-'et-hadevariym-vefiyha

KJV: And come to the king, and speak on this manner unto him. So Joab put the words in her mouth.

AKJV: And come to the king, and speak on this manner to him. So Joab put the words in her mouth. ¶

ASV: and go in to the king, and speak on this manner unto him. So Joab put the words in her mouth.

YLT: and thou hast gone unto the king, and spoken unto him, according to this word;' and Joab putteth the words into her mouth.

Exposition: 2Samuel 14:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And come to the king, and speak on this manner unto him. So Joab put the words in her mouth.'. 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.

2Samuel 14:4

Hebrew

וַתֹּאמֶר הָאִשָּׁה הַתְּקֹעִית אֶל־הַמֶּלֶךְ וַתִּפֹּל עַל־אַפֶּיהָ אַרְצָה וַתִּשְׁתָּחוּ וַתֹּאמֶר הוֹשִׁעָה הַמֶּֽלֶךְ׃

vato'mer-ha'ishah-hateqo'iyt-'el-hamelekhe-vatifol-'al-'afeyha-'aretzah-vatishetachv-vato'mer-hvoshi'ah-hamelekhe

KJV: And when the woman of Tekoah spake to the king, she fell on her face to the ground, and did obeisance, and said, Help, O king.

AKJV: And when the woman of Tekoah spoke to the king, she fell on her face to the ground, and did obeisance, and said, Help, O king.

ASV: And when the woman of Tekoa spake to the king, she fell on her face to the ground, and did obeisance, and said, Help, O king.

YLT: And the woman of Tekoah speaketh unto the king, and falleth on her face to the earth, and doth obeisance, and saith, `Save, O king.'

Exposition: 2Samuel 14:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when the woman of Tekoah spake to the king, she fell on her face to the ground, and did obeisance, and said, Help, O 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.

2Samuel 14:5

Hebrew

וַיֹּֽאמֶר־לָהּ הַמֶּלֶךְ מַה־לָּךְ וַתֹּאמֶר אֲבָל אִשָּֽׁה־אַלְמָנָה אָנִי וַיָּמָת אִישִֽׁי׃

vayo'mer-lah-hamelekhe-mah-lakhe-vato'mer-'aval-'ishah-'alemanah-'aniy-vayamat-'iyshiy

KJV: And the king said unto her, What aileth thee? And she answered, I am indeed a widow woman, and mine husband is dead.

AKJV: And the king said to her, What ails you? And she answered, I am indeed a widow woman, and my husband is dead.

ASV: And the king said unto her, What aileth thee? And she answered, Of a truth I am a widow, and my husband is dead.

YLT: And the king saith to her, What--to thee?' and she saith, Truly a widow woman am I, and my husband dieth,

Exposition: 2Samuel 14:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king said unto her, What aileth thee? And she answered, I am indeed a widow woman, and mine husband is dead.'. 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.

2Samuel 14:6

Hebrew

וּלְשִׁפְחָֽתְךָ שְׁנֵי בָנִים וַיִּנָּצוּ שְׁנֵיהֶם בַּשָּׂדֶה וְאֵין מַצִּיל בֵּֽינֵיהֶם וַיַּכּוֹ הָאֶחָד אֶת־הָאֶחָד וַיָּמֶת אֹתֽוֹ׃

vleshifechatekha-sheney-vaniym-vayinatzv-sheneyhem-vashadeh-ve'eyn-matziyl-veyneyhem-vayakhvo-ha'echad-'et-ha'echad-vayamet-'otvo

KJV: And thy handmaid had two sons, and they two strove together in the field, and there was none to part them, but the one smote the other, and slew him.

AKJV: And your handmaid had two sons, and they two strove together in the field, and there was none to part them, but the one smote the other, and slew him.

ASV: And thy handmaid had two sons, and they two strove together in the field, and there was none to part them, but the one smote the other, and killed him.

YLT: and thy maid-servant hath two sons; and they strive both of them in a field, and there is no deliverer between them, and the one smiteth the other, and putteth him to death;

Exposition: 2Samuel 14:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And thy handmaid had two sons, and they two strove together in the field, and there was none to part them, but the one smote the other, and slew 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.

2Samuel 14:7

Hebrew

וְהִנֵּה קָמָה כָֽל־הַמִּשְׁפָּחָה עַל־שִׁפְחָתֶךָ וַיֹּֽאמְרוּ תְּנִי ׀ אֶת־מַכֵּה אָחִיו וּנְמִתֵהוּ בְּנֶפֶשׁ אָחִיו אֲשֶׁר הָרָג וְנַשְׁמִידָה גַּם אֶת־הַיּוֹרֵשׁ וְכִבּוּ אֶת־גַּֽחַלְתִּי אֲשֶׁר נִשְׁאָרָה לְבִלְתִּי שום־שִׂים־לְאִישִׁי שֵׁם וּשְׁאֵרִית עַל־פְּנֵי הָאֲדָמָֽה׃

vehineh-qamah-khal-hamishefachah-'al-shifechatekha-vayo'merv-teniy- -'et-makheh-'achiyv-vnemitehv-venefesh-'achiyv-'asher-harag-venashemiydah-gam-'et-hayvoresh-vekhivv-'et-gachaletiy-'asher-nishe'arah-leviletiy-shvm-shiym-le'iyshiy-shem-vshe'eriyt-'al-feney-ha'adamah

KJV: And, behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband neither name nor remainder upon the earth.

AKJV: And, behold, the whole family is risen against your handmaid, and they said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband neither name nor remainder on the earth.

ASV: And, behold, the whole family is risen against thy handmaid, and they say, Deliver him that smote his brother, that we may kill him for the life of his brother whom he slew, and so destroy the heir also. Thus will they quench my coal which is left, and will leave to my husband neither name nor remainder upon the face of the earth.

YLT: and lo, the whole family hath risen against thy maid-servant, and say, Give up him who smiteth his brother, and we put him to death for the life of his brother whom he hath slain, and we destroy also the heir; and they have quenched my coal which is left--so as not to set to my husband a name and remnant on the face of the ground.'

Exposition: 2Samuel 14:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And, behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and...'. 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.

2Samuel 14:8

Hebrew

וַיֹּאמֶר הַמֶּלֶךְ אֶל־הָאִשָּׁה לְכִי לְבֵיתֵךְ וַאֲנִי אֲצַוֶּה עָלָֽיִךְ׃

vayo'mer-hamelekhe-'el-ha'ishah-lekhiy-leveytekhe-va'aniy-'atzaveh-'alayikhe

KJV: And the king said unto the woman, Go to thine house, and I will give charge concerning thee.

AKJV: And the king said to the woman, Go to your house, and I will give charge concerning you.

ASV: And the king said unto the woman, Go to thy house, and I will give charge concerning thee.

YLT: And the king saith unto the woman, `Go to thine house, and I give charge concerning thee.'

Exposition: 2Samuel 14:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king said unto the woman, Go to thine house, and I will give charge concerning thee.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Samuel 14:9

Hebrew

וַתֹּאמֶר הָאִשָּׁה הַתְּקוֹעִית אֶל־הַמֶּלֶךְ עָלַי אֲדֹנִי הַמֶּלֶךְ הֶעָוֺן וְעַל־בֵּית אָבִי וְהַמֶּלֶךְ וְכִסְאוֹ נָקִֽי׃

vato'mer-ha'ishah-hateqvo'iyt-'el-hamelekhe-'alay-'adoniy-hamelekhe-he'avn-ve'al-veyt-'aviy-vehamelekhe-vekhise'vo-naqiy

KJV: And the woman of Tekoah said unto the king, My lord, O king, the iniquity be on me, and on my father’s house: and the king and his throne be guiltless.

AKJV: And the woman of Tekoah said to the king, My lord, O king, the iniquity be on me, and on my father’s house: and the king and his throne be guiltless.

ASV: And the woman of Tekoa said unto the king, My lord, O king, the iniquity be on me, and on my father’s house; and the king and his throne be guiltless.

YLT: And the woman of Tekoah saith unto the king, `On me, my lord, O king, is the iniquity, and on the house of my father; and the king and his throne are innocent.'

Exposition: 2Samuel 14:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the woman of Tekoah said unto the king, My lord, O king, the iniquity be on me, and on my father’s house: and the king and his throne be guiltless.'. 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.

2Samuel 14:10

Hebrew

וַיֹּאמֶר הַמֶּלֶךְ הַֽמְדַבֵּר אֵלַיִךְ וַֽהֲבֵאתוֹ אֵלַי וְלֹֽא־יֹסִיף עוֹד לָגַעַת בָּֽךְ׃

vayo'mer-hamelekhe-hamedaver-'elayikhe-vahave'tvo-'elay-velo'-yosiyf-'vod-laga'at-vakhe

KJV: And the king said, Whosoever saith ought unto thee, bring him to me, and he shall not touch thee any more.

AKJV: And the king said, Whoever says anything to you, bring him to me, and he shall not touch you any more.

ASV: And the king said, Whosoever saith aught unto thee, bring him to me, and he shall not touch thee any more.

YLT: And the king saith, `He who speaketh aught unto thee, and thou hast brought him unto me, then he doth not add any more to come against thee.'

Exposition: 2Samuel 14:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king said, Whosoever saith ought unto thee, bring him to me, and he shall not touch thee any more.'. 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.

2Samuel 14:11

Hebrew

וַתֹּאמֶר יִזְכָּר־נָא הַמֶּלֶךְ אֶת־יְהוָה אֱלֹהֶיךָ מהרבית מֵהַרְבַּת גֹּאֵל הַדָּם לְשַׁחֵת וְלֹא יַשְׁמִידוּ אֶת־בְּנִי וַיֹּאמֶר חַי־יְהוָה אִם־יִפֹּל מִשַּׂעֲרַת בְּנֵךְ אָֽרְצָה׃

vato'mer-yizekhar-na'-hamelekhe-'et-yehvah-'eloheykha-mhrvyt-meharevat-go'el-hadam-leshachet-velo'-yashemiydv-'et-veniy-vayo'mer-chay-yehvah-'im-yifol-misha'arat-venekhe-'aretzah

KJV: Then said she, I pray thee, let the king remember the LORD thy God, that thou wouldest not suffer the revengers of blood to destroy any more, lest they destroy my son. And he said, As the LORD liveth, there shall not one hair of thy son fall to the earth.

AKJV: Then said she, I pray you, let the king remember the LORD your God, that you would not suffer the revengers of blood to destroy any more, lest they destroy my son. And he said, As the LORD lives, there shall not one hair of your son fall to the earth.

ASV: Then said she, I pray thee, let the king remember Jehovah thy God, that the avenger of blood destroy not any more, lest they destroy my son. And he said, As Jehovah liveth, there shall not one hair of thy son fall to the earth.

YLT: And she saith, Let, I pray thee, the king remember by Jehovah thy God, that the redeemer of blood add not to destroy, and they destroy not my son;' and he saith, Jehovah liveth; if there doth fall of the hair of thy son to the earth.'

Exposition: 2Samuel 14:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then said she, I pray thee, let the king remember the LORD thy God, that thou wouldest not suffer the revengers of blood to destroy any more, lest they destroy my son. And he said, As the LORD liveth, there shall 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.

2Samuel 14:12

Hebrew

וַתֹּאמֶר הָֽאִשָּׁה תְּדַבֶּר־נָא שִׁפְחָתְךָ אֶל־אֲדֹנִי הַמֶּלֶךְ דָּבָר וַיֹּאמֶר דַּבֵּֽרִי׃

vato'mer-ha'ishah-tedaver-na'-shifechatekha-'el-'adoniy-hamelekhe-davar-vayo'mer-daveriy

KJV: Then the woman said, Let thine handmaid, I pray thee, speak one word unto my lord the king. And he said, Say on.

AKJV: Then the woman said, Let your handmaid, I pray you, speak one word to my lord the king. And he said, Say on.

ASV: Then the woman said, Let thy handmaid, I pray thee, speak a word unto my lord the king. And he said, Say on.

YLT: And the woman saith, Let, I pray thee, thy maid-servant speak unto my lord the king a word;' and he saith, Speak.'

Exposition: 2Samuel 14:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the woman said, Let thine handmaid, I pray thee, speak one word unto my lord the king. And he said, Say on.'. 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.

2Samuel 14:13

Hebrew

וַתֹּאמֶר הָֽאִשָּׁה וְלָמָּה חָשַׁבְתָּה כָּזֹאת עַל־עַם אֱלֹהִים וּמִדַּבֵּר הַמֶּלֶךְ הַדָּבָר הַזֶּה כְּאָשֵׁם לְבִלְתִּי הָשִׁיב הַמֶּלֶךְ אֶֽת־נִדְּחֽוֹ׃

vato'mer-ha'ishah-velamah-chashavetah-khazo't-'al-'am-'elohiym-vmidaver-hamelekhe-hadavar-hazeh-khe'ashem-leviletiy-hashiyv-hamelekhe-'et-nidechvo

KJV: And the woman said, Wherefore then hast thou thought such a thing against the people of God? for the king doth speak this thing as one which is faulty, in that the king doth not fetch home again his banished.

AKJV: And the woman said, Why then have you thought such a thing against the people of God? for the king does speak this thing as one which is faulty, in that the king does not fetch home again his banished.

ASV: And the woman said, Wherefore then hast thou devised such a thing against the people of God? for in speaking this word the king is as one that is guilty, in that the king doth not fetch home again his banished one.

YLT: And the woman saith, `And why hast thou thought thus concerning the people of God? yea, the king is speaking this thing as a guilty one, in that the king hath not brought back his outcast;

Exposition: 2Samuel 14:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the woman said, Wherefore then hast thou thought such a thing against the people of God? for the king doth speak this thing as one which is faulty, in that the king doth not fetch home again his banished.'. 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.

2Samuel 14:14

Hebrew

כִּי־מוֹת נָמוּת וְכַמַּיִם הַנִּגָּרִים אַרְצָה אֲשֶׁר לֹא יֵאָסֵפוּ וְלֹֽא־יִשָּׂא אֱלֹהִים נֶפֶשׁ וְחָשַׁב מַֽחֲשָׁבוֹת לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּֽח׃

khiy-mvot-namvt-vekhamayim-hanigariym-'aretzah-'asher-lo'-ye'asefv-velo'-yisha'-'elohiym-nefesh-vechashav-machashavvot-leviletiy-yidach-mimenv-nidach

KJV: For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person: yet doth he devise means, that his banished be not expelled from him.

AKJV: For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither does God respect any person: yet does he devise means, that his banished be not expelled from him.

ASV: For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God take away life, but deviseth means, that he that is banished be not an outcast from him.

YLT: for we do surely die, and are as water which is running down to the earth, which is not gathered, and God doth not accept a person, and hath devised devices in that the outcast is not outcast by Him.

Exposition: 2Samuel 14:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person: yet doth he devise means, that his banished be not expelled from 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.

2Samuel 14:15

Hebrew

וְעַתָּה אֲשֶׁר־בָּאתִי לְדַבֵּר אֶל־הַמֶּלֶךְ אֲדֹנִי אֶת־הַדָּבָר הַזֶּה כִּי יֵֽרְאֻנִי הָעָם וַתֹּאמֶר שִׁפְחָֽתְךָ אֲדַבְּרָה־נָּא אֶל־הַמֶּלֶךְ אוּלַי יַעֲשֶׂה הַמֶּלֶךְ אֶת־דְּבַר אֲמָתֽוֹ׃

ve'atah-'asher-va'tiy-ledaver-'el-hamelekhe-'adoniy-'et-hadavar-hazeh-khiy-yere'uniy-ha'am-vato'mer-shifechatekha-'adaverah-na'-'el-hamelekhe-'vlay-ya'asheh-hamelekhe-'et-devar-'amatvo

KJV: Now therefore that I am come to speak of this thing unto my lord the king, it is because the people have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his handmaid.

AKJV: Now therefore that I am come to speak of this thing to my lord the king, it is because the people have made me afraid: and your handmaid said, I will now speak to the king; it may be that the king will perform the request of his handmaid.

ASV: Now therefore seeing that I am come to speak this word unto my lord the king, it is because the people have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his servant.

YLT: `And now that I have come to speak unto the king my lord this word, it is because the people made me afraid, and thy maid-servant saith, Let me speak, I pray thee, unto the king; it may be the king doth do the word of his handmaid,

Exposition: 2Samuel 14:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now therefore that I am come to speak of this thing unto my lord the king, it is because the people have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Samuel 14:16

Hebrew

כִּי יִשְׁמַע הַמֶּלֶךְ לְהַצִּיל אֶת־אֲמָתוֹ מִכַּף הָאִישׁ לְהַשְׁמִיד אֹתִי וְאֶת־בְּנִי יַחַד מִֽנַּחֲלַת אֱלֹהִֽים׃

khiy-yishema'-hamelekhe-lehatziyl-'et-'amatvo-mikhaf-ha'iysh-lehashemiyd-'otiy-ve'et-veniy-yachad-minachalat-'elohiym

KJV: For the king will hear, to deliver his handmaid out of the hand of the man that would destroy me and my son together out of the inheritance of God.

AKJV: For the king will hear, to deliver his handmaid out of the hand of the man that would destroy me and my son together out of the inheritance of God.

ASV: For the king will hear, to deliver his servant out of the hand of the man that would destroy me and my son together out of the inheritance of God.

YLT: for the king doth hearken to deliver his handmaid out of the paw of the man seeking to destroy me and my son together out of the inheritance of God,

Exposition: 2Samuel 14:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For the king will hear, to deliver his handmaid out of the hand of the man that would destroy me and my son together out of the inheritance of God.'. 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.

2Samuel 14:17

Hebrew

וַתֹּאמֶר שִׁפְחָתְךָ יִֽהְיֶה־נָּא דְּבַר־אֲדֹנִי הַמֶּלֶךְ לִמְנוּחָה כִּי ׀ כְּמַלְאַךְ הָאֱלֹהִים כֵּן אֲדֹנִי הַמֶּלֶךְ לִשְׁמֹעַ הַטּוֹב וְהָרָע וַֽיהוָה אֱלֹהֶיךָ יְהִי עִמָּֽךְ׃

vato'mer-shifechatekha-yiheyeh-na'-devar-'adoniy-hamelekhe-limenvchah-khiy- -khemale'akhe-ha'elohiym-khen-'adoniy-hamelekhe-lishemo'a-hatvov-vehara'-vayhvah-'eloheykha-yehiy-'imakhe

KJV: Then thine handmaid said, The word of my lord the king shall now be comfortable: for as an angel of God, so is my lord the king to discern good and bad: therefore the LORD thy God will be with thee.

AKJV: Then your handmaid said, The word of my lord the king shall now be comfortable: for as an angel of God, so is my lord the king to discern good and bad: therefore the LORD your God will be with you.

ASV: Then thy handmaid said, Let, I pray thee, the word of my lord the king be comfortable; for as an angel of God, so is my lord the king to discern good and bad: and Jehovah thy God be with thee.

YLT: and thy maid-servant saith, Let, I pray thee, the word of my lord the king be for ease; for as a messenger of God so is my lord the king, to understand the good and the evil; and Jehovah thy God is with thee.'

Exposition: 2Samuel 14:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then thine handmaid said, The word of my lord the king shall now be comfortable: for as an angel of God, so is my lord the king to discern good and bad: therefore the LORD thy God will be with thee.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Samuel 14:18

Hebrew

וַיַּעַן הַמֶּלֶךְ וַיֹּאמֶר אֶל־הָאִשָּׁה אַל־נָא תְכַחֲדִי מִמֶּנִּי דָּבָר אֲשֶׁר אָנֹכִי שֹׁאֵל אֹתָךְ וַתֹּאמֶר הָֽאִשָּׁה יְדַבֶּר־נָא אֲדֹנִי הַמֶּֽלֶךְ׃

vaya'an-hamelekhe-vayo'mer-'el-ha'ishah-'al-na'-tekhachadiy-mimeniy-davar-'asher-'anokhiy-sho'el-'otakhe-vato'mer-ha'ishah-yedaver-na'-'adoniy-hamelekhe

KJV: Then the king answered and said unto the woman, Hide not from me, I pray thee, the thing that I shall ask thee. And the woman said, Let my lord the king now speak.

AKJV: Then the king answered and said to the woman, Hide not from me, I pray you, the thing that I shall ask you. And the woman said, Let my lord the king now speak.

ASV: Then the king answered and said unto the woman, Hide not from me, I pray thee, aught that I shall ask thee. And the woman said, Let my lord the king now speak.

YLT: And the king answereth and saith unto the woman, Do not, I pray thee, hide from me the thing that I am asking thee;' and the woman saith, Let, I pray thee, my lord the king speak.'

Exposition: 2Samuel 14:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the king answered and said unto the woman, Hide not from me, I pray thee, the thing that I shall ask thee. And the woman said, Let my lord the king now speak.'. 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.

2Samuel 14:19

Hebrew

וַיֹּאמֶר הַמֶּלֶךְ הֲיַד יוֹאָב אִתָּךְ בְּכָל־זֹאת וַתַּעַן הָאִשָּׁה וַתֹּאמֶר חֵֽי־נַפְשְׁךָ אֲדֹנִי הַמֶּלֶךְ אִם־אִשׁ ׀ לְהֵמִין וּלְהַשְׂמִיל מִכֹּל אֲשֶׁר־דִּבֶּר אֲדֹנִי הַמֶּלֶךְ כִּֽי־עַבְדְּךָ יוֹאָב הוּא צִוָּנִי וְהוּא שָׂם בְּפִי שִׁפְחָֽתְךָ אֵת כָּל־הַדְּבָרִים הָאֵֽלֶּה׃

vayo'mer-hamelekhe-hayad-yvo'av-'itakhe-vekhal-zo't-vata'an-ha'ishah-vato'mer-chey-nafeshekha-'adoniy-hamelekhe-'im-'ish- -lehemiyn-vlehashemiyl-mikhol-'asher-diver-'adoniy-hamelekhe-khiy-'avedekha-yvo'av-hv'-tzivaniy-vehv'-sham-vefiy-shifechatekha-'et-khal-hadevariym-ha'eleh

KJV: And the king said, Is not the hand of Joab with thee in all this? And the woman answered and said, As thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid:

AKJV: And the king said, Is not the hand of Joab with you in all this? And the woman answered and said, As your soul lives, my lord the king, none can turn to the right hand or to the left from anything that my lord the king has spoken: for your servant Joab, he bade me, and he put all these words in the mouth of your handmaid:

ASV: And the king said, Is the hand of Joab with thee in all this? And the woman answered and said, As thy soul liveth, my lord the king, none can turn to the right hand or to the left from aught that my lord the king hath spoken; for thy servant Joab, he bade me, and he put all these words in the mouth of thy handmaid;

YLT: And the king saith, Is the hand of Joab with thee in all this?' And the woman answereth and saith, Thy soul liveth, my lord, O king, none doth turn to the right or to the left from all that my lord the king hath spoken; for thy servant Joab he commanded me, and he put in the mouth of thy maid-servant all these words;

Exposition: 2Samuel 14:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king said, Is not the hand of Joab with thee in all this? And the woman answered and said, As thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the 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.

2Samuel 14:20

Hebrew

לְבַעֲבוּר סַבֵּב אֶת־פְּנֵי הַדָּבָר עָשָׂה עַבְדְּךָ יוֹאָב אֶת־הַדָּבָר הַזֶּה וַאדֹנִי חָכָם כְּחָכְמַת מַלְאַךְ הָאֱלֹהִים לָדַעַת אֶֽת־כָּל־אֲשֶׁר בָּאָֽרֶץ׃

leva'avvr-savev-'et-feney-hadavar-'ashah-'avedekha-yvo'av-'et-hadavar-hazeh-va'doniy-chakham-khechakhemat-male'akhe-ha'elohiym-lada'at-'et-khal-'asher-va'aretz

KJV: To fetch about this form of speech hath thy servant Joab done this thing: and my lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth.

AKJV: To fetch about this form of speech has your servant Joab done this thing: and my lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth. ¶

ASV: to change the face of the matter hath thy servant Joab done this thing: and my lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth.

YLT: in order to bring round the appearance of the thing hath thy servant Joab done this thing, and my lord is wise, according to the wisdom of a messenger of God, to know all that is in the land.'

Exposition: 2Samuel 14:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'To fetch about this form of speech hath thy servant Joab done this thing: and my lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth.'. 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.

2Samuel 14:21

Hebrew

וַיֹּאמֶר הַמֶּלֶךְ אֶל־יוֹאָב הִנֵּה־נָא עָשִׂיתִי אֶת־הַדָּבָר הַזֶּה וְלֵךְ הָשֵׁב אֶת־הַנַּעַר אֶת־אַבְשָׁלֽוֹם׃

vayo'mer-hamelekhe-'el-yvo'av-hineh-na'-'ashiytiy-'et-hadavar-hazeh-velekhe-hashev-'et-hana'ar-'et-'aveshalvom

KJV: And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again.

AKJV: And the king said to Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again.

ASV: And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom back.

YLT: And the king saith unto Joab, `Lo, I pray thee, thou hast done this thing; and go, bring back the young man Absalom.'

Exposition: 2Samuel 14:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again.'. 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.

2Samuel 14:22

Hebrew

וַיִּפֹּל יוֹאָב אֶל־פָּנָיו אַרְצָה וַיִּשְׁתַּחוּ וַיְבָרֶךְ אֶת־הַמֶּלֶךְ וַיֹּאמֶר יוֹאָב הַיּוֹם יָדַע עַבְדְּךָ כִּי־מָצָאתִי חֵן בְּעֵינֶיךָ אֲדֹנִי הַמֶּלֶךְ אֲשֶׁר־עָשָׂה הַמֶּלֶךְ אֶת־דְּבַר עבדו עַבְדֶּֽךָ׃

vayifol-yvo'av-'el-fanayv-'aretzah-vayishetachv-vayevarekhe-'et-hamelekhe-vayo'mer-yvo'av-hayvom-yada'-'avedekha-khiy-matza'tiy-chen-ve'eyneykha-'adoniy-hamelekhe-'asher-'ashah-hamelekhe-'et-devar-'vdv-'avedekha

KJV: And Joab fell to the ground on his face, and bowed himself, and thanked the king: and Joab said, To day thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of his servant.

AKJV: And Joab fell to the ground on his face, and bowed himself, and thanked the king: and Joab said, To day your servant knows that I have found grace in your sight, my lord, O king, in that the king has fulfilled the request of his servant.

ASV: And Joab fell to the ground on his face, and did obeisance, and blessed the king; and Joab said, To-day thy servant knoweth that I have found favor in thy sight, my lord, O king, in that the king hath performed the request of his servant.

YLT: And Joab falleth on his face to the earth, and doth obeisance, and blesseth the king, and Joab saith, `To-day hath thy servant known that I have found grace in thine eyes, my lord, O king, in that the king hath done the word of his servant.'

Exposition: 2Samuel 14:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joab fell to the ground on his face, and bowed himself, and thanked the king: and Joab said, To day thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the re...'. 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.

2Samuel 14:23

Hebrew

וַיָּקָם יוֹאָב וַיֵּלֶךְ גְּשׁוּרָה וַיָּבֵא אֶת־אַבְשָׁלוֹם יְרוּשָׁלָֽ͏ִם׃

vayaqam-yvo'av-vayelekhe-geshvrah-vayave'-'et-'aveshalvom-yervshalaim

KJV: So Joab arose and went to Geshur, and brought Absalom to Jerusalem.

AKJV: So Joab arose and went to Geshur, and brought Absalom to Jerusalem.

ASV: So Joab arose and went to Geshur, and brought Absalom to Jerusalem.

YLT: And Joab riseth and goeth to Geshur, and bringeth in Absalom to Jerusalem,

Exposition: 2Samuel 14:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Joab arose and went to Geshur, and brought Absalom to Jerusalem.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Samuel 14:24

Hebrew

וַיֹּאמֶר הַמֶּלֶךְ יִסֹּב אֶל־בֵּיתוֹ וּפָנַי לֹא יִרְאֶה וַיִּסֹּב אַבְשָׁלוֹם אֶל־בֵּיתוֹ וּפְנֵי הַמֶּלֶךְ לֹא רָאָֽה׃

vayo'mer-hamelekhe-yisov-'el-veytvo-vfanay-lo'-yire'eh-vayisov-'aveshalvom-'el-veytvo-vfeney-hamelekhe-lo'-ra'ah

KJV: And the king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king’s face.

AKJV: And the king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king’s face. ¶

ASV: And the king said, Let him turn to his own house, but let him not see my face. So Absalom turned to his own house, and saw not the king’s face.

YLT: and the king saith, `Let him turn round unto his house, and my face he doth not see.' And Absalom turneth round unto his house, and the face of the king he hath not seen.

Exposition: 2Samuel 14:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king’s face.'. 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.

2Samuel 14:25

Hebrew

וּכְאַבְשָׁלוֹם לֹא־הָיָה אִישׁ־יָפֶה בְּכָל־יִשְׂרָאֵל לְהַלֵּל מְאֹד מִכַּף רַגְלוֹ וְעַד קָדְקֳדוֹ לֹא־הָיָה בוֹ מֽוּם׃

vkhe'aveshalvom-lo'-hayah-'iysh-yafeh-vekhal-yishera'el-lehalel-me'od-mikhaf-ragelvo-ve'ad-qadeqodvo-lo'-hayah-vvo-mvm

KJV: But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him.

AKJV: But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him.

ASV: Now in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him.

YLT: And like Absalom there was no man so fair in all Israel, to praise greatly; from the sole of his foot even unto his crown there was no blemish in him;

Exposition: 2Samuel 14:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in 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.

2Samuel 14:26

Hebrew

וּֽבְגַלְּחוֹ אֶת־רֹאשׁוֹ וְֽהָיָה מִקֵּץ יָמִים ׀ לַיָּמִים אֲשֶׁר יְגַלֵּחַ כִּֽי־כָבֵד עָלָיו וְגִלְּחוֹ וְשָׁקַל אֶת־שְׂעַר רֹאשׁוֹ מָאתַיִם שְׁקָלִים בְּאֶבֶן הַמֶּֽלֶךְ׃

vvegalechvo-'et-ro'shvo-vehayah-miqetz-yamiym- -layamiym-'asher-yegalecha-khiy-khaved-'alayv-vegilechvo-veshaqal-'et-she'ar-ro'shvo-ma'tayim-sheqaliym-ve'even-hamelekhe

KJV: And when he polled his head, (for it was at every year’s end that he polled it: because the hair was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred shekels after the king’s weight.

AKJV: And when he polled his head, (for it was at every year’s end that he polled it: because the hair was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred shekels after the king’s weight.

ASV: And when he cut the hair of his head (now it was at every year’s end that he cut it; because it was heavy on him, therefore he cut it); he weighed the hair of his head at two hundred shekels, after the king’s weight.

YLT: and in his polling his head--and it hath been at the end of year by year that he polleth it , for it is heavy on him, and he hath polled it--he hath even weighed out the hair of his head--two hundred shekels by the king's weight.

Exposition: 2Samuel 14:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when he polled his head, (for it was at every year’s end that he polled it: because the hair was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred shekels after the king’s weight.'. 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.

2Samuel 14:27

Hebrew

וַיִּֽוָּלְדוּ לְאַבְשָׁלוֹם שְׁלוֹשָׁה בָנִים וּבַת אַחַת וּשְׁמָהּ תָּמָר הִיא הָיְתָה אִשָּׁה יְפַת מַרְאֶֽה׃

vayivaledv-le'aveshalvom-shelvoshah-vaniym-vvat-'achat-vshemah-tamar-hiy'-hayetah-'ishah-yefat-mare'eh

KJV: And unto Absalom there were born three sons, and one daughter, whose name was Tamar: she was a woman of a fair countenance.

AKJV: And to Absalom there were born three sons, and one daughter, whose name was Tamar: she was a woman of a fair countenance. ¶

ASV: And unto Absalom there were born three sons, and one daughter, whose name was Tamar: she was a woman of a fair countenance.

YLT: And there are born to Absalom three sons, and one daughter, and her name is Tamar; she was a woman of a fair appearance.

Exposition: 2Samuel 14:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And unto Absalom there were born three sons, and one daughter, whose name was Tamar: she was a woman of a fair countenance.'. 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.

2Samuel 14:28

Hebrew

וַיֵּשֶׁב אַבְשָׁלוֹם בִּירוּשָׁלַ͏ִם שְׁנָתַיִם יָמִים וּפְנֵי הַמֶּלֶךְ לֹא רָאָֽה׃

vayeshev-'aveshalvom-viyrvshalaim-shenatayim-yamiym-vfeney-hamelekhe-lo'-ra'ah

KJV: So Absalom dwelt two full years in Jerusalem, and saw not the king’s face.

AKJV: So Absalom dwelled two full years in Jerusalem, and saw not the king’s face.

ASV: And Absalom dwelt two full years in Jerusalem; and he saw not the king’s face.

YLT: And Absalom dwelleth in Jerusalem two years of days, and the face of the king he hath not seen;

Exposition: 2Samuel 14:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Absalom dwelt two full years in Jerusalem, and saw not the king’s face.'. 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.

2Samuel 14:29

Hebrew

וַיִּשְׁלַח אַבְשָׁלוֹם אֶל־יוֹאָב לִשְׁלֹחַ אֹתוֹ אֶל־הַמֶּלֶךְ וְלֹא אָבָה לָבוֹא אֵלָיו וַיִּשְׁלַח עוֹד שֵׁנִית וְלֹא אָבָה לָבֽוֹא׃

vayishelach-'aveshalvom-'el-yvo'av-lishelocha-'otvo-'el-hamelekhe-velo'-'avah-lavvo'-'elayv-vayishelach-'vod-sheniyt-velo'-'avah-lavvo'

KJV: Therefore Absalom sent for Joab, to have sent him to the king; but he would not come to him: and when he sent again the second time, he would not come.

AKJV: Therefore Absalom sent for Joab, to have sent him to the king; but he would not come to him: and when he sent again the second time, he would not come.

ASV: Then Absalom sent for Joab, to send him to the king; but he would not come to him: and he sent again a second time, but he would not come.

YLT: and Absalom sendeth unto Joab, to send him unto the king, and he hath not been willing to come unto him; and he sendeth again a second time, and he hath not been willing to come.

Exposition: 2Samuel 14:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Therefore Absalom sent for Joab, to have sent him to the king; but he would not come to him: and when he sent again the second time, he would not come.'. 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.

2Samuel 14:30

Hebrew

וַיֹּאמֶר אֶל־עֲבָדָיו רְאוּ חֶלְקַת יוֹאָב אֶל־יָדִי וְלוֹ־שָׁם שְׂעֹרִים לְכוּ והוצתיה וְהַצִּיתוּהָ בָאֵשׁ וַיַּצִּתוּ עַבְדֵי אַבְשָׁלוֹם אֶת־הַחֶלְקָה בָּאֵֽשׁ׃

vayo'mer-'el-'avadayv-re'v-cheleqat-yvo'av-'el-yadiy-velvo-sham-she'oriym-lekhv-vhvtztyh-vehatziytvha-va'esh-vayatzitv-'avedey-'aveshalvom-'et-hacheleqah-va'esh

KJV: Therefore he said unto his servants, See, Joab’s field is near mine, and he hath barley there; go and set it on fire. And Absalom’s servants set the field on fire.

AKJV: Therefore he said to his servants, See, Joab’s field is near mine, and he has barley there; go and set it on fire. And Absalom’s servants set the field on fire.

ASV: Therefore he said unto his servants, See, Joab’s field is near mine, and he hath barley there; go and set it on fire. And Absalom’s servants set the field on fire.

YLT: And he saith unto his servants, `See, the portion of Joab is by the side of mine, and he hath barley there; go, and burn it with fire;' and the servants of Absalom burn the portion with fire.

Exposition: 2Samuel 14:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Therefore he said unto his servants, See, Joab’s field is near mine, and he hath barley there; go and set it on fire. And Absalom’s servants set the field on fire.'. 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.

2Samuel 14:31

Hebrew

וַיָּקָם יוֹאָב וַיָּבֹא אֶל־אַבְשָׁלוֹם הַבָּיְתָה וַיֹּאמֶר אֵלָיו לָמָּה הִצִּיתוּ עֲבָדֶךָ אֶת־הַחֶלְקָה אֲשֶׁר־לִי בָּאֵֽשׁ׃

vayaqam-yvo'av-vayavo'-'el-'aveshalvom-havayetah-vayo'mer-'elayv-lamah-hitziytv-'avadekha-'et-hacheleqah-'asher-liy-va'esh

KJV: Then Joab arose, and came to Absalom unto his house, and said unto him, Wherefore have thy servants set my field on fire?

AKJV: Then Joab arose, and came to Absalom to his house, and said to him, Why have your servants set my field on fire?

ASV: Then Joab arose, and came to Absalom unto his house, and said unto him, Wherefore have thy servants set my field on fire?

YLT: And Joab riseth and cometh unto Absalom in the house, and saith unto him, `Why have thy servants burned the portion that I have with fire?'

Exposition: 2Samuel 14:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Joab arose, and came to Absalom unto his house, and said unto him, Wherefore have thy servants set my field on fire?'. 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.

2Samuel 14:32

Hebrew

וַיֹּאמֶר אַבְשָׁלוֹם אֶל־יוֹאָב הִנֵּה שָׁלַחְתִּי אֵלֶיךָ ׀ לֵאמֹר בֹּא הֵנָּה וְאֶשְׁלְחָה אֹתְךָ אֶל־הַמֶּלֶךְ לֵאמֹר לָמָּה בָּאתִי מִגְּשׁוּר טוֹב לִי עֹד אֲנִי־שָׁם וְעַתָּה אֶרְאֶה פְּנֵי הַמֶּלֶךְ וְאִם־יֶשׁ־בִּי עָוֺן וֶהֱמִתָֽנִי׃

vayo'mer-'aveshalvom-'el-yvo'av-hineh-shalachetiy-'eleykha- -le'mor-vo'-henah-ve'eshelechah-'otekha-'el-hamelekhe-le'mor-lamah-va'tiy-migeshvr-tvov-liy-'od-'aniy-sham-ve'atah-'ere'eh-feney-hamelekhe-ve'im-yesh-viy-'avn-vehemitaniy

KJV: And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? it had been good for me to have been there still: now therefore let me see the king’s face; and if there be any iniquity in me, let him kill me.

AKJV: And Absalom answered Joab, Behold, I sent to you, saying, Come here, that I may send you to the king, to say, Why am I come from Geshur? it had been good for me to have been there still: now therefore let me see the king’s face; and if there be any iniquity in me, let him kill me.

ASV: And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? it were better for me to be there still. Now therefore let me see the king’s face; and if there be iniquity in me, let him kill me.

YLT: And Absalom saith unto Joab, `Lo, I sent unto thee, saying, Come hither, and I send thee unto the king to say, Why have I come in from Geshur? --good for me while I am there--and now, let me see the king's face, and if there is in me iniquity then thou hast put me to death.'

Exposition: 2Samuel 14:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? it had been good for me to have been there still: now therefore let...'. 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.

2Samuel 14:33

Hebrew

וַיָּבֹא יוֹאָב אֶל־הַמֶּלֶךְ וַיַּגֶּד־לוֹ וַיִּקְרָא אֶל־אַבְשָׁלוֹם וַיָּבֹא אֶל־הַמֶּלֶךְ וַיִּשְׁתַּחוּ לוֹ עַל־אַפָּיו אַרְצָה לִפְנֵי הַמֶּלֶךְ וַיִּשַּׁק הַמֶּלֶךְ לְאַבְשָׁלֽוֹם׃

vayavo'-yvo'av-'el-hamelekhe-vayaged-lvo-vayiqera'-'el-'aveshalvom-vayavo'-'el-hamelekhe-vayishetachv-lvo-'al-'afayv-'aretzah-lifeney-hamelekhe-vayishaq-hamelekhe-le'aveshalvom

KJV: So Joab came to the king, and told him: and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom.

AKJV: So Joab came to the king, and told him: and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom.

ASV: So Joab came to the king, and told him; and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom.

YLT: And Joab cometh unto the king, and declareth it to him, and he calleth unto Absalom, and he cometh unto the king, and boweth himself to him, on his face, to the earth, before the king, and the king giveth a kiss to Absalom.

Exposition: 2Samuel 14:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Joab came to the king, and told him: and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom.'. 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.