Apologetics Bible

2Samuel 15:1

Hebrew

וַֽיְהִי מֵאַחֲרֵי כֵן וַיַּעַשׂ לוֹ אַבְשָׁלוֹם מֶרְכָּבָה וְסֻסִים וַחֲמִשִּׁים אִישׁ רָצִים לְפָנָֽיו׃

vayehiy-me'acharey-khen-vaya'ash-lvo-'aveshalvom-merekhavah-vesusiym-vachamishiym-'iysh-ratziym-lefanayv

KJV: And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him.

AKJV: And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him.

ASV: And it came to pass after this, that Absalom prepared him a chariot and horses, and fifty men to run before him.

YLT: And it cometh to pass afterwards, that Absalom prepareth for himself a chariot, and horses, and fifty men are running before him;

Exposition: 2Samuel 15:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Samuel 15:2

Hebrew

וְהִשְׁכִּים אַבְשָׁלוֹם וְעָמַד עַל־יַד דֶּרֶךְ הַשָּׁעַר וַיְהִי כָּל־הָאִישׁ אֲשֶֽׁר־יִהְיֶה־לּוֹ־רִיב לָבוֹא אֶל־הַמֶּלֶךְ לַמִּשְׁפָּט וַיִּקְרָא אַבְשָׁלוֹם אֵלָיו וַיֹּאמֶר אֵֽי־מִזֶּה עִיר אַתָּה וַיֹּאמֶר מֵאַחַד שִׁבְטֵֽי־יִשְׂרָאֵל עַבְדֶּֽךָ׃

vehishekhiym-'aveshalvom-ve'amad-'al-yad-derekhe-hasha'ar-vayehiy-khal-ha'iysh-'asher-yiheyeh-lvo-riyv-lavvo'-'el-hamelekhe-lamishefat-vayiqera'-'aveshalvom-'elayv-vayo'mer-'ey-mizeh-'iyr-'atah-vayo'mer-me'achad-shivetey-yishera'el-'avedekha

KJV: And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel.

AKJV: And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called to him, and said, Of what city are you? And he said, Your servant is of one of the tribes of Israel.

ASV: And Absalom rose up early, and stood beside the way of the gate: and it was so, that, when any man had a suit which should come to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel.

YLT: and Absalom hath risen early, and stood by the side of the way of the gate, and it cometh to pass, every man who hath a pleading to come unto the king for judgment, that Absalom calleth unto him, and saith, Of what city art thou?' and he saith, Of one of the tribes of Israel is thy servant.'

Exposition: 2Samuel 15:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? 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.

2Samuel 15:3

Hebrew

וַיֹּאמֶר אֵלָיו אַבְשָׁלוֹם רְאֵה דְבָרֶךָ טוֹבִים וּנְכֹחִים וְשֹׁמֵעַ אֵין־לְךָ מֵאֵת הַמֶּֽלֶךְ׃

vayo'mer-'elayv-'aveshalvom-re'eh-devarekha-tvoviym-vnekhochiym-veshome'a-'eyn-lekha-me'et-hamelekhe

KJV: And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee.

AKJV: And Absalom said to him, See, your matters are good and right; but there is no man deputed of the king to hear you.

ASV: And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee.

YLT: And Absalom saith unto him, `See, thy matters are good and straightforward--and there is none hearkening to thee from the king.'

Exposition: 2Samuel 15:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear 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 15:4

Hebrew

וַיֹּאמֶר אַבְשָׁלוֹם מִי־יְשִׂמֵנִי שֹׁפֵט בָּאָרֶץ וְעָלַי יָבוֹא כָּל־אִישׁ אֲשֶֽׁר־יִהְיֶה־לּוֹ־רִיב וּמִשְׁפָּט וְהִצְדַּקְתִּֽיו׃

vayo'mer-'aveshalvom-miy-yeshimeniy-shofet-va'aretz-ve'alay-yavvo'-khal-'iysh-'asher-yiheyeh-lvo-riyv-vmishefat-vehitzedaqetiyv

KJV: Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!

AKJV: Absalom said moreover, Oh that I were made judge in the land, that every man which has any suit or cause might come to me, and I would do him justice!

ASV: Absalom said moreover, Oh that I were made judge in the land, that every man who hath any suit or cause might come unto me, and I would do him justice!

YLT: And Absalom saith, `Who doth make me a judge in the land, that unto me doth come every man who hath a plea and judgment? --then I have declared him righteous.'

Exposition: 2Samuel 15:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!'. 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 15:5

Hebrew

וְהָיָה בִּקְרָב־אִישׁ לְהִשְׁתַּחֲוֺת לוֹ וְשָׁלַח אֶת־יָדוֹ וְהֶחֱזִיק לוֹ וְנָשַׁק לֽוֹ׃

vehayah-viqerav-'iysh-lehishetachavt-lvo-veshalach-'et-yadvo-vehecheziyq-lvo-venashaq-lvo

KJV: And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him.

AKJV: And it was so, that when any man came near to him to do him obeisance, he put forth his hand, and took him, and kissed him.

ASV: And it was so, that, when any man came nigh to do him obeisance, he put forth his hand, and took hold of him, and kissed him.

YLT: And it hath come to pass, in the drawing nearing of any one to bow himself to him, that he hath put forth his hand, and laid hold on him, and given a kiss to him;

Exposition: 2Samuel 15:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed 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 15:6

Hebrew

וַיַּעַשׂ אַבְשָׁלוֹם כַּדָּבָר הַזֶּה לְכָל־יִשְׂרָאֵל אֲשֶׁר־יָבֹאוּ לַמִּשְׁפָּט אֶל־הַמֶּלֶךְ וַיְגַנֵּב אַבְשָׁלוֹם אֶת־לֵב אַנְשֵׁי יִשְׂרָאֵֽל׃

vaya'ash-'aveshalvom-khadavar-hazeh-lekhal-yishera'el-'asher-yavo'v-lamishefat-'el-hamelekhe-vayeganev-'aveshalvom-'et-lev-'aneshey-yishera'el

KJV: And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.

AKJV: And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel. ¶

ASV: And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.

YLT: and Absalom doth according to this thing to all Israel who come in for judgment unto the king, and Absalom stealeth the heart of the men of Israel.

Exposition: 2Samuel 15:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Samuel 15:7

Hebrew

וַיְהִי מִקֵּץ אַרְבָּעִים שָׁנָה וַיֹּאמֶר אַבְשָׁלוֹם אֶל־הַמֶּלֶךְ אֵלֲכָה נָּא וַאֲשַׁלֵּם אֶת־נִדְרִי אֲשֶׁר־נָדַרְתִּי לַֽיהוָה בְּחֶבְרֽוֹן׃

vayehiy-miqetz-'areva'iym-shanah-vayo'mer-'aveshalvom-'el-hamelekhe-'elakhah-na'-va'ashalem-'et-nideriy-'asher-nadaretiy-layhvah-vechevervon

KJV: And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron.

AKJV: And it came to pass after forty years, that Absalom said to the king, I pray you, let me go and pay my vow, which I have vowed to the LORD, in Hebron.

ASV: And it came to pass at the end of forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto Jehovah, in Hebron.

YLT: And it cometh to pass, at the end of forty years, that Absalom saith unto the king, `Let me go, I pray thee, and I complete my vow, that I vowed to Jehovah in Hebron,

Exposition: 2Samuel 15:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron.'. 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 15:8

Hebrew

כִּי־נֵדֶר נָדַר עַבְדְּךָ בְּשִׁבְתִּי בִגְשׁוּר בַּאֲרָם לֵאמֹר אִם־ישיב יָשׁוֹב יְשִׁיבֵנִי יְהוָה יְרוּשָׁלִַם וְעָבַדְתִּי אֶת־יְהוָֽה׃

khiy-neder-nadar-'avedekha-veshivetiy-vigeshvr-va'aram-le'mor-'im-yshyv-yashvov-yeshiyveniy-yehvah-yervshaliam-ve'avadetiy-'et-yehvah

KJV: For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD.

AKJV: For your servant vowed a vow while I stayed at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD.

ASV: For thy servant vowed a vow while I abode at Geshur in Syria, saying, If Jehovah shall indeed bring me again to Jerusalem, then I will serve Jehovah.

YLT: for a vow hath thy servant vowed in my dwelling in Geshur, in Aram, saying, If Jehovah doth certainly bring me back to Jerusalem, then I have served Jehovah.'

Exposition: 2Samuel 15:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Samuel 15:9

Hebrew

וַיֹּֽאמֶר־לוֹ הַמֶּלֶךְ לֵךְ בְּשָׁלוֹם וַיָּקָם וַיֵּלֶךְ חֶבְרֽוֹנָה׃

vayo'mer-lvo-hamelekhe-lekhe-veshalvom-vayaqam-vayelekhe-chevervonah

KJV: And the king said unto him, Go in peace. So he arose, and went to Hebron.

AKJV: And the king said to him, Go in peace. So he arose, and went to Hebron. ¶

ASV: And the king said unto him, Go in peace. So he arose, and went to Hebron.

YLT: And the king saith to him, `Go in peace;' and he riseth and goeth to Hebron,

Exposition: 2Samuel 15:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king said unto him, Go in peace. So he arose, and went to Hebron.'. 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 15:10

Hebrew

וַיִּשְׁלַח אַבְשָׁלוֹם מְרַגְּלִים בְּכָל־שִׁבְטֵי יִשְׂרָאֵל לֵאמֹר כְּשָׁמְעֲכֶם אֶת־קוֹל הַשֹּׁפָר וַאֲמַרְתֶּם מָלַךְ אַבְשָׁלוֹם בְּחֶבְרֽוֹן׃

vayishelach-'aveshalvom-merageliym-vekhal-shivetey-yishera'el-le'mor-kheshame'akhem-'et-qvol-hashofar-va'amaretem-malakhe-'aveshalvom-vechevervon

KJV: But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron.

AKJV: But Absalom sent spies throughout all the tribes of Israel, saying, As soon as you hear the sound of the trumpet, then you shall say, Absalom reigns in Hebron.

ASV: But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom is king in Hebron.

YLT: and Absalom sendeth spies through all the tribes of Israel, saying, `At your hearing the voice of the trumpet, then ye have said, Absalom hath reigned in Hebron.'

Exposition: 2Samuel 15:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron.'. 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 15:11

Hebrew

וְאֶת־אַבְשָׁלוֹם הָלְכוּ מָאתַיִם אִישׁ מִירוּשָׁלִַם קְרֻאִים וְהֹלְכִים לְתֻמָּם וְלֹא יָדְעוּ כָּל־דָּבָֽר׃

ve'et-'aveshalvom-halekhv-ma'tayim-'iysh-miyrvshaliam-qeru'iym-veholekhiym-letumam-velo'-yade'v-khal-davar

KJV: And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing.

AKJV: And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing.

ASV: And with Absalom went two hundred men out of Jerusalem, that were invited, and went in their simplicity; and they knew not anything.

YLT: And with Absalom have gone two hundred men, out of Jerusalem, invited ones, and they are going in their simplicity, and have not known anything;

Exposition: 2Samuel 15:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing.'. 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 15:12

Hebrew

וַיִּשְׁלַח אַבְשָׁלוֹם אֶת־אֲחִיתֹפֶל הַגִּֽילֹנִי יוֹעֵץ דָּוִד מֵֽעִירוֹ מִגִּלֹה בְּזָבְחוֹ אֶת־הַזְּבָחִים וַיְהִי הַקֶּשֶׁר אַמִּץ וְהָעָם הוֹלֵךְ וָרָב אֶת־אַבְשָׁלֽוֹם׃

vayishelach-'aveshalvom-'et-'achiytofel-hagiyloniy-yvo'etz-david-me'iyrvo-migiloh-vezavechvo-'et-hazevachiym-vayehiy-haqesher-'amitz-veha'am-hvolekhe-varav-'et-'aveshalvom

KJV: And Absalom sent for Ahithophel the Gilonite, David’s counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.

AKJV: And Absalom sent for Ahithophel the Gilonite, David’s counselor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom. ¶

ASV: And Absalom sent for Ahithophel the Gilonite, David’s counsellor, from his city, even from Giloh, while he was offering the sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.

YLT: and Absalom sendeth Ahithophel the Gilonite, a counsellor of David, out of his city, out of Gilo, in his sacrificing sacrifices; and the conspiracy is strong, and the people are going and increasing with Absalom.

Exposition: 2Samuel 15:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Absalom sent for Ahithophel the Gilonite, David’s counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with 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 15:13

Hebrew

וַיָּבֹא הַמַּגִּיד אֶל־דָּוִד לֵאמֹר הָיָה לֶב־אִישׁ יִשְׂרָאֵל אַחֲרֵי אַבְשָׁלֽוֹם׃

vayavo'-hamagiyd-'el-david-le'mor-hayah-lev-'iysh-yishera'el-'acharey-'aveshalvom

KJV: And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom.

AKJV: And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom.

ASV: And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom.

YLT: And he who is declaring tidings cometh in unto David, saying, `The heart of the men of Israel hath been after Absalom.'

Exposition: 2Samuel 15:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there came a messenger to David, saying, The hearts of the men of Israel are after 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 15:14

Hebrew

וַיֹּאמֶר דָּוִד לְכָל־עֲבָדָיו אֲשֶׁר־אִתּוֹ בִירוּשָׁלִַם קוּמוּ וְנִבְרָחָה כִּי לֹא־תִֽהְיֶה־לָּנוּ פְלֵיטָה מִפְּנֵי אַבְשָׁלוֹם מַהֲרוּ לָלֶכֶת פֶּן־יְמַהֵר וְהִשִּׂגָנוּ וְהִדִּיחַ עָלֵינוּ אֶת־הָרָעָה וְהִכָּה הָעִיר לְפִי־חָֽרֶב׃

vayo'mer-david-lekhal-'avadayv-'asher-'itvo-viyrvshaliam-qvmv-veniverachah-khiy-lo'-tiheyeh-lanv-feleytah-mifeney-'aveshalvom-maharv-lalekhet-fen-yemaher-vehishiganv-vehidiycha-'aleynv-'et-hara'ah-vehikhah-ha'iyr-lefiy-charev

KJV: And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword.

AKJV: And David said to all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil on us, and smite the city with the edge of the sword.

ASV: And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for else none of us shall escape from Absalom: make speed to depart, lest he overtake us quickly, and bring down evil upon us, and smite the city with the edge of the sword.

YLT: And David saith to all his servants who are with him in Jerusalem, `Rise, and we flee, for we have no escape from the face of Absalom; haste to go, lest he hasten, and have overtaken us, and forced on us evil, and smitten the city by the mouth of the sword.'

Exposition: 2Samuel 15:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, 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 15:15

Hebrew

וַיֹּאמְרוּ עַבְדֵֽי־הַמֶּלֶךְ אֶל־הַמֶּלֶךְ כְּכֹל אֲשֶׁר־יִבְחַר אֲדֹנִי הַמֶּלֶךְ הִנֵּה עֲבָדֶֽיךָ׃

vayo'merv-'avedey-hamelekhe-'el-hamelekhe-khekhol-'asher-yivechar-'adoniy-hamelekhe-hineh-'avadeykha

KJV: And the king’s servants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall appoint.

AKJV: And the king’s servants said to the king, Behold, your servants are ready to do whatever my lord the king shall appoint.

ASV: And the king’s servants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall choose.

YLT: And the servants of the king say unto the king, `According to all that my lord the king chooseth--lo, thy servants do .'

Exposition: 2Samuel 15:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king’s servants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall appoint.'. 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 15:16

Hebrew

וַיֵּצֵא הַמֶּלֶךְ וְכָל־בֵּיתוֹ בְּרַגְלָיו וַיַּעֲזֹב הַמֶּלֶךְ אֵת עֶשֶׂר נָשִׁים פִּֽלַגְשִׁים לִשְׁמֹר הַבָּֽיִת׃

vayetze'-hamelekhe-vekhal-veytvo-veragelayv-vaya'azov-hamelekhe-'et-'esher-nashiym-filageshiym-lishemor-havayit

KJV: And the king went forth, and all his household after him. And the king left ten women, which were concubines, to keep the house.

AKJV: And the king went forth, and all his household after him. And the king left ten women, which were concubines, to keep the house.

ASV: And the king went forth, and all his household after him. And the king left ten women, that were concubines, to keep the house.

YLT: And the king goeth out, and all his household at his feet, and the king leaveth ten women--concubines--to keep the house.

Exposition: 2Samuel 15:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king went forth, and all his household after him. And the king left ten women, which were concubines, to keep the house.'. 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 15:17

Hebrew

וַיֵּצֵא הַמֶּלֶךְ וְכָל־הָעָם בְּרַגְלָיו וַיַּעַמְדוּ בֵּית הַמֶּרְחָֽק׃

vayetze'-hamelekhe-vekhal-ha'am-veragelayv-vaya'amedv-veyt-hamerechaq

KJV: And the king went forth, and all the people after him, and tarried in a place that was far off.

AKJV: And the king went forth, and all the people after him, and tarried in a place that was far off.

ASV: And the king went forth, and all the people after him; and they tarried in Beth-merhak.

YLT: And the king goeth out, and all the people at his feet, and they stand still at the farthest off house.

Exposition: 2Samuel 15:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king went forth, and all the people after him, and tarried in a place that was far off.'. 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 15:18

Hebrew

וְכָל־עֲבָדָיו עֹבְרִים עַל־יָדוֹ וְכָל־הַכְּרֵתִי וְכָל־הַפְּלֵתִי וְכָֽל־הַגִּתִּים שֵׁשׁ־מֵאוֹת אִישׁ אֲשֶׁר־בָּאוּ בְרַגְלוֹ מִגַּת עֹבְרִים עַל־פְּנֵי הַמֶּֽלֶךְ׃

vekhal-'avadayv-'overiym-'al-yadvo-vekhal-hakheretiy-vekhal-hafeletiy-vekhal-hagitiym-shesh-me'vot-'iysh-'asher-va'v-veragelvo-migat-'overiym-'al-feney-hamelekhe

KJV: And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king.

AKJV: And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king. ¶

ASV: And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men that came after him from Gath, passed on before the king.

YLT: And all his servants are passing on at his side, and all the Cherethite, and all the Pelethite, and all the Gittites, six hundred men who came at his feet from Gath, are passing on at the front of the king.

Exposition: 2Samuel 15:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before 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 15:19

Hebrew

וַיֹּאמֶר הַמֶּלֶךְ אֶל־אִתַּי הַגִּתִּי לָמָּה תֵלֵךְ גַּם־אַתָּה אִתָּנוּ שׁוּב וְשֵׁב עִם־הַמֶּלֶךְ כִּֽי־נָכְרִי אַתָּה וְגַם־גֹּלֶה אַתָּה לִמְקוֹמֶֽךָ׃

vayo'mer-hamelekhe-'el-'itay-hagitiy-lamah-telekhe-gam-'atah-'itanv-shvv-veshev-'im-hamelekhe-khiy-nakheriy-'atah-vegam-goleh-'atah-limeqvomekha

KJV: Then said the king to Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou art a stranger, and also an exile.

AKJV: Then said the king to Ittai the Gittite, Why go you also with us? return to your place, and abide with the king: for you are a stranger, and also an exile.

ASV: Then said the king to Ittai the Gittite, Wherefore goest thou also with us? return, and abide with the king: for thou art a foreigner, and also an exile; return to thine own place.

YLT: And the king saith unto Ittai the Gittite, `Why dost thou go--thou also--with us? turn back--and abide with the king, for thou art a stranger, and also an exile thou--to thy place.

Exposition: 2Samuel 15:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then said the king to Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou art a stranger, and also an exile.'. 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 15:20

Hebrew

תְּמוֹל ׀ בּוֹאֶךָ וְהַיּוֹם אנועך אֲנִֽיעֲךָ עִמָּנוּ לָלֶכֶת וַאֲנִי הוֹלֵךְ עַל אֲשֶׁר־אֲנִי הוֹלֵךְ שׁוּב וְהָשֵׁב אֶת־אַחֶיךָ עִמָּךְ חֶסֶד וֶאֱמֶֽת׃

temvol- -vvo'ekha-vehayvom-'nv'kh-'aniy'akha-'imanv-lalekhet-va'aniy-hvolekhe-'al-'asher-'aniy-hvolekhe-shvv-vehashev-'et-'acheykha-'imakhe-chesed-ve'emet

KJV: Whereas thou camest but yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth be with thee.

AKJV: Whereas you came but yesterday, should I this day make you go up and down with us? seeing I go where I may, return you, and take back your brothers: mercy and truth be with you.

ASV: Whereas thou camest but yesterday, should I this day make thee go up and down with us, seeing I go whither I may? return thou, and take back thy brethren; mercy and truth be with thee.

YLT: Yesterday is thy coming in, and to-day I move thee to go with us, and I am going on that which I am going! --turn back, and take back thy brethren with thee, --kindness and truth.'

Exposition: 2Samuel 15:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Whereas thou camest but yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth 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 15:21

Hebrew

וַיַּעַן אִתַּי אֶת־הַמֶּלֶךְ וַיֹּאמַר חַי־יְהוָה וְחֵי אֲדֹנִי הַמֶּלֶךְ כִּי אִם־בִּמְקוֹם אֲשֶׁר יִֽהְיֶה־שָּׁם ׀ אֲדֹנִי הַמֶּלֶךְ אִם־לְמָוֶת אִם־לְחַיִּים כִּי־שָׁם יִהְיֶה עַבְדֶּֽךָ׃

vaya'an-'itay-'et-hamelekhe-vayo'mar-chay-yehvah-vechey-'adoniy-hamelekhe-khiy-'im-vimeqvom-'asher-yiheyeh-sham- -'adoniy-hamelekhe-'im-lemavet-'im-lechayiym-khiy-sham-yiheyeh-'avedekha

KJV: And Ittai answered the king, and said, As the LORD liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be.

AKJV: And Ittai answered the king, and said, As the LORD lives, and as my lord the king lives, surely in what place my lord the king shall be, whether in death or life, even there also will your servant be.

ASV: And Ittai answered the king, and said, As Jehovah liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether for death or for life, even there also will thy servant be.

YLT: And Ittai answereth the king and saith, `Jehovah liveth, and my lord the king liveth, surely in the place where my lord the king is--if for death, if for life, surely there is thy servant.'

Exposition: 2Samuel 15:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Ittai answered the king, and said, As the LORD liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be.'. 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 15:22

Hebrew

וַיֹּאמֶר דָּוִד אֶל־אִתַּי לֵךְ וַעֲבֹר וַֽיַּעֲבֹר אִתַּי הַגִּתִּי וְכָל־אֲנָשָׁיו וְכָל־הַטַּף אֲשֶׁר אִתּֽוֹ׃

vayo'mer-david-'el-'itay-lekhe-va'avor-vaya'avor-'itay-hagitiy-vekhal-'anashayv-vekhal-hataf-'asher-'itvo

KJV: And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that were with him.

AKJV: And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that were with him.

ASV: And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that were with him.

YLT: And David saith unto Ittai, `Go and pass over;' and Ittai the Gittite passeth over, and all his men, and all the infants who are with him.

Exposition: 2Samuel 15:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that were with 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 15:23

Hebrew

וְכָל־הָאָרֶץ בּוֹכִים קוֹל גָּדוֹל וְכָל־הָעָם עֹֽבְרִים וְהַמֶּלֶךְ עֹבֵר בְּנַחַל קִדְרוֹן וְכָל־הָעָם עֹבְרִים עַל־פְּנֵי־דֶרֶךְ אֶת־הַמִּדְבָּֽר׃

vekhal-ha'aretz-vvokhiym-qvol-gadvol-vekhal-ha'am-'overiym-vehamelekhe-'over-venachal-qidervon-vekhal-ha'am-'overiym-'al-feney-derekhe-'et-hamidevar

KJV: And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness.

AKJV: And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness. ¶

ASV: And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness.

YLT: And all the land are weeping--a great voice, and all the people are passing over; and the king is passing over through the brook Kidron, and all the people are passing over on the front of the way of the wilderness;

Exposition: 2Samuel 15:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness.'. 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 15:24

Hebrew

וְהִנֵּה גַם־צָדוֹק וְכָֽל־הַלְוִיִּם אִתּוֹ נֹֽשְׂאִים אֶת־אֲרוֹן בְּרִית הָאֱלֹהִים וַיַּצִּקוּ אֶת־אֲרוֹן הָאֱלֹהִים וַיַּעַל אֶבְיָתָר עַד־תֹּם כָּל־הָעָם לַעֲבוֹר מִן־הָעִֽיר׃

vehineh-gam-tzadvoq-vekhal-haleviyim-'itvo-noshe'iym-'et-'arvon-veriyt-ha'elohiym-vayatziqv-'et-'arvon-ha'elohiym-vaya'al-'eveyatar-'ad-tom-khal-ha'am-la'avvor-min-ha'iyr

KJV: And lo Zadok also, and all the Levites were with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city.

AKJV: And see Zadok also, and all the Levites were with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city.

ASV: And, lo, Zadok alsocame, and all the Levites with him, bearing the ark of the covenant of God; and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city.

YLT: and lo, also Zadok, and all the Levites with him, bearing the ark of the covenant of God, and they make the ark of God firm, and Abiathar goeth up, till the completion of all the people to pass over out of the city.

Exposition: 2Samuel 15:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And lo Zadok also, and all the Levites were with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city.'. 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 15:25

Hebrew

וַיֹּאמֶר הַמֶּלֶךְ לְצָדוֹק הָשֵׁב אֶת־אֲרוֹן הָאֱלֹהִים הָעִיר אִם־אֶמְצָא חֵן בְּעֵינֵי יְהוָה וֶהֱשִׁבַנִי וְהִרְאַנִי אֹתוֹ וְאֶת־נָוֵֽהוּ׃

vayo'mer-hamelekhe-letzadvoq-hashev-'et-'arvon-ha'elohiym-ha'iyr-'im-'emetza'-chen-ve'eyney-yehvah-veheshivaniy-vehire'aniy-'otvo-ve'et-navehv

KJV: And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the LORD, he will bring me again, and shew me both it, and his habitation:

AKJV: And the king said to Zadok, Carry back the ark of God into the city: if I shall find favor in the eyes of the LORD, he will bring me again, and show me both it, and his habitation:

ASV: And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favor in the eyes of Jehovah, he will bring me again, and show me both it, and his habitation:

YLT: And the king saith to Zadok, `Take back the ark of God to the city; if I find grace in the eyes of Jehovah, then He hath brought me back, and shewn me it and His habitation;

Exposition: 2Samuel 15:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the LORD, he will bring me again, and shew me both it, and his habitation:'. 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 15:26

Hebrew

וְאִם כֹּה יֹאמַר לֹא חָפַצְתִּי בָּךְ הִנְנִי יַֽעֲשֶׂה־לִּי כַּאֲשֶׁר טוֹב בְּעֵינָֽיו׃

ve'im-khoh-yo'mar-lo'-chafatzetiy-vakhe-hineniy-ya'asheh-liy-kha'asher-tvov-ve'eynayv

KJV: But if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him.

AKJV: But if he thus say, I have no delight in you; behold, here am I, let him do to me as seems good to him.

ASV: but if he say thus, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him.

YLT: and if thus He say, I have not delighted in thee; here am I, He doth to me as is good in His eyes.'

Exposition: 2Samuel 15:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto 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 15:27

Hebrew

וַיֹּאמֶר הַמֶּלֶךְ אֶל־צָדוֹק הַכֹּהֵן הֲרוֹאֶה אַתָּה שֻׁבָה הָעִיר בְּשָׁלוֹם וַאֲחִימַעַץ בִּנְךָ וִיהוֹנָתָן בֶּן־אֶבְיָתָר שְׁנֵי בְנֵיכֶם אִתְּכֶֽם׃

vayo'mer-hamelekhe-'el-tzadvoq-hakhohen-harvo'eh-'atah-shuvah-ha'iyr-veshalvom-va'achiyma'atz-vinekha-viyhvonatan-ven-'eveyatar-sheney-veneykhem-'itekhem

KJV: The king said also unto Zadok the priest, Art not thou a seer? return into the city in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar.

AKJV: The king said also to Zadok the priest, Are not you a seer? return into the city in peace, and your two sons with you, Ahimaaz your son, and Jonathan the son of Abiathar.

ASV: The king said also unto Zadok the priest, Art thou not a seer? return into the city in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar.

YLT: And the king saith unto Zadok the priest, `Art thou a seer? turn back to the city in peace, and Ahimaaz thy son, and Jonathan son of Abiathar, your two sons with you;

Exposition: 2Samuel 15:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The king said also unto Zadok the priest, Art not thou a seer? return into the city in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar.'. 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 15:28

Hebrew

רְאוּ אָנֹכִי מִתְמַהְמֵהַּ בעברות בְּעַֽרְבוֹת הַמִּדְבָּר עַד בּוֹא דָבָר מֵעִמָּכֶם לְהַגִּיד לִֽי׃

re'v-'anokhiy-mitemahemeha-v'vrvt-ve'arevvot-hamidevar-'ad-vvo'-davar-me'imakhem-lehagiyd-liy

KJV: See, I will tarry in the plain of the wilderness, until there come word from you to certify me.

AKJV: See, I will tarry in the plain of the wilderness, until there come word from you to certify me.

ASV: See, I will tarry at the fords of the wilderness, until there come word from you to certify me.

YLT: see ye, I am tarrying in the plains of the wilderness till the coming in of a word from you to declare to me.'

Exposition: 2Samuel 15:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'See, I will tarry in the plain of the wilderness, until there come word from you to certify 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.

2Samuel 15:29

Hebrew

וַיָּשֶׁב צָדוֹק וְאֶבְיָתָר אֶת־אֲרוֹן הָאֱלֹהִים יְרוּשָׁלָ͏ִם וַיֵּשְׁבוּ שָֽׁם׃

vayashev-tzadvoq-ve'eveyatar-'et-'arvon-ha'elohiym-yervshalaim-vayeshevv-sham

KJV: Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they tarried there.

AKJV: Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they tarried there. ¶

ASV: Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they abode there.

YLT: And Zadok taketh back--and Abiathar--the ark of God to Jerusalem, and they abide there.

Exposition: 2Samuel 15:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they tarried there.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Samuel 15:30

Hebrew

וְדָוִד עֹלֶה בְמַעֲלֵה הַזֵּיתִים עֹלֶה ׀ וּבוֹכֶה וְרֹאשׁ לוֹ חָפוּי וְהוּא הֹלֵךְ יָחֵף וְכָל־הָעָם אֲשֶׁר־אִתּוֹ חָפוּ אִישׁ רֹאשׁוֹ וְעָלוּ עָלֹה וּבָכֹֽה׃

vedavid-'oleh-vema'aleh-hazeytiym-'oleh- -vvvokheh-vero'sh-lvo-chafvy-vehv'-holekhe-yachef-vekhal-ha'am-'asher-'itvo-chafv-'iysh-ro'shvo-ve'alv-'aloh-vvakhoh

KJV: And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up.

AKJV: And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up. ¶

ASV: And David went up by the ascent of themount ofOlives, and wept as he went up; and he had his head covered, and went barefoot: and all the people that were with him covered every man his head, and they went up, weeping as they went up.

YLT: And David is going up in the ascent of the olives, going up and weeping, and he hath the head covered, and he is going barefooted, and all the people who are with him have covered each his head, and have gone up, going up and weeping;

Exposition: 2Samuel 15:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as th...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Samuel 15:31

Hebrew

וְדָוִד הִגִּיד לֵאמֹר אֲחִיתֹפֶל בַּקֹּשְׁרִים עִם־אַבְשָׁלוֹם וַיֹּאמֶר דָּוִד סַכֶּל־נָא אֶת־עֲצַת אֲחִיתֹפֶל יְהוָֽה׃

vedavid-higiyd-le'mor-'achiytofel-vaqosheriym-'im-'aveshalvom-vayo'mer-david-sakhel-na'-'et-'atzat-'achiytofel-yehvah

KJV: And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O LORD, I pray thee, turn the counsel of Ahithophel into foolishness.

AKJV: And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O LORD, I pray you, turn the counsel of Ahithophel into foolishness. ¶

ASV: And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O Jehovah, I pray thee, turn the counsel of Ahithophel into foolishness.

YLT: and David declared, saying, Ahithophel is among the conspirators with Absalom;' and David saith, Make foolish, I pray Thee, the counsel of Ahithophel, O Jehovah.'

Exposition: 2Samuel 15:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O LORD, I pray thee, turn the counsel of Ahithophel into foolishness.'. 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 15:32

Hebrew

וַיְהִי דָוִד בָּא עַד־הָרֹאשׁ אֲשֶֽׁר־יִשְׁתַּחֲוֶה שָׁם לֵאלֹהִים וְהִנֵּה לִקְרָאתוֹ חוּשַׁי הָאַרְכִּי קָרוּעַ כֻּתָּנְתּוֹ וַאֲדָמָה עַל־רֹאשֽׁוֹ׃

vayehiy-david-va'-'ad-haro'sh-'asher-yishetachaveh-sham-le'lohiym-vehineh-liqera'tvo-chvshay-ha'arekhiy-qarv'a-khutanetvo-va'adamah-'al-ro'shvo

KJV: And it came to pass, that when David was come to the top of the mount, where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head:

AKJV: And it came to pass, that when David was come to the top of the mount, where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent, and earth on his head:

ASV: And it came to pass, that, when David was come to the top of the ascent, where God was worshipped, behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head.

YLT: And it cometh to pass, David hath come unto the top, where he boweth himself to God, and lo, to meet him is Hushai the Archite, his coat rent, and earth on his head;

Exposition: 2Samuel 15:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, that when David was come to the top of the mount, where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head:'. 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 15:33

Hebrew

וַיֹּאמֶר לוֹ דָּוִד אִם עָבַרְתָּ אִתִּי וְהָיִתָ עָלַי לְמַשָּֽׂא׃

vayo'mer-lvo-david-'im-'avareta-'itiy-vehayita-'alay-lemasha'

KJV: Unto whom David said, If thou passest on with me, then thou shalt be a burden unto me:

AKJV: To whom David said, If you pass on with me, then you shall be a burden to me:

ASV: And David said unto him, If thou passest on with me, then thou wilt be a burden unto me:

YLT: and David saith to him, `If thou hast passed on with me then thou hast been on me for a burden,

Exposition: 2Samuel 15:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Unto whom David said, If thou passest on with me, then thou shalt be a burden unto 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.

2Samuel 15:34

Hebrew

וְאִם־הָעִיר תָּשׁוּב וְאָמַרְתָּ לְאַבְשָׁלוֹם עַבְדְּךָ אֲנִי הַמֶּלֶךְ אֶֽהְיֶה עֶבֶד אָבִיךָ וַֽאֲנִי מֵאָז וְעַתָּה וַאֲנִי עַבְדֶּךָ וְהֵפַרְתָּה לִי אֵת עֲצַת אֲחִיתֹֽפֶל׃

ve'im-ha'iyr-tashvv-ve'amareta-le'aveshalvom-'avedekha-'aniy-hamelekhe-'eheyeh-'eved-'aviykha-va'aniy-me'az-ve'atah-va'aniy-'avedekha-vehefaretah-liy-'et-'atzat-'achiytofel

KJV: But if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father’s servant hitherto, so will I now also be thy servant: then mayest thou for me defeat the counsel of Ahithophel.

AKJV: But if you return to the city, and say to Absalom, I will be your servant, O king; as I have been your father’s servant till now, so will I now also be your servant: then may you for me defeat the counsel of Ahithophel.

ASV: but if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father’s servant in time past, so will I now be thy servant; then wilt thou defeat for me the counsel of Ahithophel.

YLT: and if to the city thou dost turn back, and hast said to Absalom, Thy servant I am, O king; servant of thy father I am also hitherto, and now, I am also thy servant; then thou hast made void for me the counsel of Ahithophel;

Exposition: 2Samuel 15:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father’s servant hitherto, so will I now also be thy servant: then mayest thou for me defeat the counsel of Ahith...'. 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 15:35

Hebrew

וַהֲלוֹא עִמְּךָ שָׁם צָדוֹק וְאֶבְיָתָר הַכֹּהֲנִים וְהָיָה כָּל־הַדָּבָר אֲשֶׁר תִּשְׁמַע מִבֵּית הַמֶּלֶךְ תַּגִּיד לְצָדוֹק וּלְאֶבְיָתָר הַכֹּהֲנִֽים׃

vahalvo'-'imekha-sham-tzadvoq-ve'eveyatar-hakhohaniym-vehayah-khal-hadavar-'asher-tishema'-miveyt-hamelekhe-tagiyd-letzadvoq-vle'eveyatar-hakhohaniym

KJV: And hast thou not there with thee Zadok and Abiathar the priests? therefore it shall be, that what thing soever thou shalt hear out of the king’s house, thou shalt tell it to Zadok and Abiathar the priests.

AKJV: And have you not there with you Zadok and Abiathar the priests? therefore it shall be, that what thing soever you shall hear out of the king’s house, you shall tell it to Zadok and Abiathar the priests.

ASV: And hast thou not there with thee Zadok and Abiathar the priests? therefore it shall be, that what thing soever thou shalt hear out of the king’s house, thou shalt tell it to Zadok and Abiathar the priests.

YLT: and are there not with thee there Zadok and Abiathar the priests? and it hath been, the whole of the matter that thou hearest from the house of the king thou dost declare to Zadok and to Abiathar the priests.

Exposition: 2Samuel 15:35 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And hast thou not there with thee Zadok and Abiathar the priests? therefore it shall be, that what thing soever thou shalt hear out of the king’s house, thou shalt tell it to Zadok and Abiathar the priests.'. 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 15:36

Hebrew

הִנֵּה־שָׁם עִמָּם שְׁנֵי בְנֵיהֶם אֲחִימַעַץ לְצָדוֹק וִיהוֹנָתָן לְאֶבְיָתָר וּשְׁלַחְתֶּם בְּיָדָם אֵלַי כָּל־דָּבָר אֲשֶׁר תִּשְׁמָֽעוּ׃

hineh-sham-'imam-sheney-veneyhem-'achiyma'atz-letzadvoq-viyhvonatan-le'eveyatar-vshelachetem-veyadam-'elay-khal-davar-'asher-tishema'v

KJV: Behold, they have there with them their two sons, Ahimaaz Zadok’s son, and Jonathan Abiathar’s son; and by them ye shall send unto me every thing that ye can hear.

AKJV: Behold, they have there with them their two sons, Ahimaaz Zadok’s son, and Jonathan Abiathar’s son; and by them you shall send to me every thing that you can hear.

ASV: Behold, they have there with them their two sons, Ahimaaz, Zadok’s son, and Jonathan, Abiathar’s son; and by them ye shall send unto me everything that ye shall hear.

YLT: Lo, there with them are their two sons, Ahimaaz to Zadok, and Jonathan to Abiathar, and ye have sent by their hand unto me anything that ye hear.'

Exposition: 2Samuel 15:36 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Behold, they have there with them their two sons, Ahimaaz Zadok’s son, and Jonathan Abiathar’s son; and by them ye shall send unto me every thing that ye can hear.'. 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 15:37

Hebrew

וַיָּבֹא חוּשַׁי רֵעֶה דָוִד הָעִיר וְאַבְשָׁלֹם יָבֹא יְרוּשָׁלָֽ͏ִם׃

vayavo'-chvshay-re'eh-david-ha'iyr-ve'aveshalom-yavo'-yervshalaim

KJV: So Hushai David’s friend came into the city, and Absalom came into Jerusalem.

AKJV: So Hushai David’s friend came into the city, and Absalom came into Jerusalem.

ASV: So Hushai, David’s friend, came into the city; and Absalom came into Jerusalem.

YLT: And Hushai, David's friend, cometh in to the city, and Absalom cometh in to Jerusalem.

Exposition: 2Samuel 15:37 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Hushai David’s friend came into the city, and Absalom came into 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.