Apologetics Bible

2Samuel 16:1

Hebrew

וְדָוִד עָבַר מְעַט מֵֽהָרֹאשׁ וְהִנֵּה צִיבָא נַעַר מְפִי־בֹשֶׁת לִקְרָאתוֹ וְצֶמֶד חֲמֹרִים חֲבֻשִׁים וַעֲלֵיהֶם מָאתַיִם לֶחֶם וּמֵאָה צִמּוּקִים וּמֵאָה קַיִץ וְנֵבֶל יָֽיִן׃

vedavid-'avar-me'at-meharo'sh-vehineh-tziyva'-na'ar-mefiy-voshet-liqera'tvo-vetzemed-chamoriym-chavushiym-va'aleyhem-ma'tayim-lechem-vme'ah-tzimvqiym-vme'ah-qayitz-venevel-yayin

KJV: And when David was a little past the top of the hill, behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred loaves of bread, and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle of wine.

AKJV: And when David was a little past the top of the hill, behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and on them two hundred loaves of bread, and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle of wine.

ASV: And when David was a little past the top of the ascent, behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred loaves of bread, and a hundred clusters of raisins, and a hundred of summer fruits, and a bottle of wine.

YLT: And David hath passed on a little from the top, and lo, Ziba, servant of Mephibosheth--to meet him, and a couple of asses saddled, and upon them two hundred loaves, and a hundred bunches of raisins, and a hundred of summer-fruit, and a bottle of wine.

Exposition: 2Samuel 16:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when David was a little past the top of the hill, behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred loaves of bread, and an hundred bunches of raisins, 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 16:2

Hebrew

וַיֹּאמֶר הַמֶּלֶךְ אֶל־צִיבָא מָה־אֵלֶּה לָּךְ וַיֹּאמֶר צִיבָא הַחֲמוֹרִים לְבֵית־הַמֶּלֶךְ לִרְכֹּב ולהלחם וְהַלֶּחֶם וְהַקַּיִץ לֶאֱכוֹל הַנְּעָרִים וְהַיַּיִן לִשְׁתּוֹת הַיָּעֵף בַּמִּדְבָּֽר׃

vayo'mer-hamelekhe-'el-tziyva'-mah-'eleh-lakhe-vayo'mer-tziyva'-hachamvoriym-leveyt-hamelekhe-lirekhov-vlhlchm-vehalechem-vehaqayitz-le'ekhvol-hane'ariym-vehayayin-lishetvot-haya'ef-vamidevar

KJV: And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses be for the king’s household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink.

AKJV: And the king said to Ziba, What mean you by these? And Ziba said, The asses be for the king’s household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink.

ASV: And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses are for the king’s household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as are faint in the wilderness may drink.

YLT: And the king saith unto Ziba, What--these to thee?' and Ziba saith, The asses for the household of the king to ride on, and the bread and the summer-fruit for the young men to eat, and the wine for the wearied to drink in the wilderness.'

Exposition: 2Samuel 16:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses be for the king’s household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in...'. 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 16:3

Hebrew

וַיֹּאמֶר הַמֶּלֶךְ וְאַיֵּה בֶּן־אֲדֹנֶיךָ וַיֹּאמֶר צִיבָא אֶל־הַמֶּלֶךְ הִנֵּה יוֹשֵׁב בִּירוּשָׁלִַם כִּי אָמַר הַיּוֹם יָשִׁיבוּ לִי בֵּית יִשְׂרָאֵל אֵת מַמְלְכוּת אָבִֽי׃

vayo'mer-hamelekhe-ve'ayeh-ven-'adoneykha-vayo'mer-tziyva'-'el-hamelekhe-hineh-yvoshev-viyrvshaliam-khiy-'amar-hayvom-yashiyvv-liy-veyt-yishera'el-'et-mamelekhvt-'aviy

KJV: And the king said, And where is thy master’s son? And Ziba said unto the king, Behold, he abideth at Jerusalem: for he said, To day shall the house of Israel restore me the kingdom of my father.

AKJV: And the king said, And where is your master’s son? And Ziba said to the king, Behold, he stays at Jerusalem: for he said, To day shall the house of Israel restore me the kingdom of my father.

ASV: And the king said, And where is thy master’s son? And Ziba said unto the king, Behold, he abideth at Jerusalem; for he said, To-day will the house of Israel restore me the kingdom of my father.

YLT: And the king saith, And where is the son of thy lord?' and Ziba saith unto the king, Lo, he is abiding in Jerusalem, for he said, To-day do the house of Israel give back to me the kingdom of my father.'

Exposition: 2Samuel 16:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king said, And where is thy master’s son? And Ziba said unto the king, Behold, he abideth at Jerusalem: for he said, To day shall the house of Israel restore me the kingdom of my father.'. 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 16:4

Hebrew

וַיֹּאמֶר הַמֶּלֶךְ לְצִבָא הִנֵּה לְךָ כֹּל אֲשֶׁר לִמְפִי־בֹשֶׁת וַיֹּאמֶר צִיבָא הִֽשְׁתַּחֲוֵיתִי אֶמְצָא־חֵן בְּעֵינֶיךָ אֲדֹנִי הַמֶּֽלֶךְ׃

vayo'mer-hamelekhe-letziva'-hineh-lekha-khol-'asher-limefiy-voshet-vayo'mer-tziyva'-hishetachaveytiy-'emetza'-chen-ve'eyneykha-'adoniy-hamelekhe

KJV: Then said the king to Ziba, Behold, thine are all that pertained unto Mephibosheth. And Ziba said, I humbly beseech thee that I may find grace in thy sight, my lord, O king.

AKJV: Then said the king to Ziba, Behold, your are all that pertained to Mephibosheth. And Ziba said, I humbly beseech you that I may find grace in your sight, my lord, O king. ¶

ASV: Then said the king to Ziba, Behold, thine is all that pertaineth unto Mephibosheth. And Ziba said, I do obeisance; let me find favor in thy sight, my lord, O king.

YLT: And the king saith to Ziba, Lo, thine are all that Mephibosheth hath;' and Ziba saith, I have bowed myself--I find grace in thine eyes, my lord, O king.'

Exposition: 2Samuel 16:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then said the king to Ziba, Behold, thine are all that pertained unto Mephibosheth. And Ziba said, I humbly beseech thee that I may find grace in thy sight, my lord, 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 16:5

Hebrew

וּבָא הַמֶּלֶךְ דָּוִד עַד־בַּֽחוּרִים וְהִנֵּה מִשָּׁם אִישׁ יוֹצֵא מִמִּשְׁפַּחַת בֵּית־שָׁאוּל וּשְׁמוֹ שִׁמְעִי בֶן־גֵּרָא יֹצֵא יָצוֹא וּמְקַלֵּֽל׃

vva'-hamelekhe-david-'ad-vachvriym-vehineh-misham-'iysh-yvotze'-mimishefachat-veyt-sha'vl-vshemvo-shime'iy-ven-gera'-yotze'-yatzvo'-vmeqalel

KJV: And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera: he came forth, and cursed still as he came.

AKJV: And when king David came to Bahurim, behold, there came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera: he came forth, and cursed still as he came.

ASV: And when king David came to Bahurim, behold, there came out thence a man of the family of the house of Saul, whose name was Shimei, the son of Gera; he came out, and cursed still as he came.

YLT: And king David hath come in unto Bahurim, and lo, thence a man is coming out, of the family of the house of Saul, and his name is Shimei, son of Gera, he cometh out, coming out and reviling;

Exposition: 2Samuel 16:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera: he came forth, and cursed still as he came.'. 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 16:6

Hebrew

וַיְסַקֵּל בָּֽאֲבָנִים אֶת־דָּוִד וְאֶת־כָּל־עַבְדֵי הַמֶּלֶךְ דָּוִד וְכָל־הָעָם וְכָל־הַגִּבֹּרִים מִימִינוֹ וּמִשְּׂמֹאלֽוֹ׃

vayesaqel-va'avaniym-'et-david-ve'et-khal-'avedey-hamelekhe-david-vekhal-ha'am-vekhal-hagivoriym-miymiynvo-vmishemo'lvo

KJV: And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and on his left.

AKJV: And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and on his left.

ASV: And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and on his left.

YLT: and he stoneth David with stones, and all the servants of king David, and all the people, and all the mighty men on his right and on his left.

Exposition: 2Samuel 16:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and on his left.'. 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 16:7

Hebrew

וְכֹֽה־אָמַר שִׁמְעִי בְּקַֽלְלוֹ צֵא צֵא אִישׁ הַדָּמִים וְאִישׁ הַבְּלִיָּֽעַל׃

vekhoh-'amar-shime'iy-veqalelvo-tze'-tze'-'iysh-hadamiym-ve'iysh-haveliya'al

KJV: And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial:

AKJV: And thus said Shimei when he cursed, Come out, come out, you bloody man, and you man of Belial:

ASV: And thus said Shimei when he cursed, Begone, begone, thou man of blood, and base fellow:

YLT: And thus said Shimei in his reviling, `Go out, go out, O man of blood, and man of worthlessness!

Exposition: 2Samuel 16:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial:'. 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 16:8

Hebrew

הֵשִׁיב עָלֶיךָ יְהוָה כֹּל ׀ דְּמֵי בֵית־שָׁאוּל אֲשֶׁר מָלַכְתָּ תחתו תַּחְתָּיו וַיִּתֵּן יְהוָה אֶת־הַמְּלוּכָה בְּיַד אַבְשָׁלוֹם בְּנֶךָ וְהִנְּךָ בְּרָעָתֶךָ כִּי אִישׁ דָּמִים אָֽתָּה׃

heshiyv-'aleykha-yehvah-khol- -demey-veyt-sha'vl-'asher-malakheta-tchtv-tachetayv-vayiten-yehvah-'et-hamelvkhah-veyad-'aveshalvom-venekha-vehinekha-vera'atekha-khiy-'iysh-damiym-'atah

KJV: The LORD hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and the LORD hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou art taken in thy mischief, because thou art a bloody man.

AKJV: The LORD has returned on you all the blood of the house of Saul, in whose stead you have reigned; and the LORD has delivered the kingdom into the hand of Absalom your son: and, behold, you are taken in your mischief, because you are a bloody man. ¶

ASV: Jehovah hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and Jehovah hath delivered the kingdom into the hand of Absalom thy son; and, behold, thou art taken in thine own mischief, because thou art a man of blood.

YLT: Jehovah hath turned back on thee all the blood of the house of Saul, in whose stead thou hast reigned, and Jehovah doth give the kingdom in to the hand of Absalom thy son; and lo, thou art in thine evil, for a man of blood thou art .'

Exposition: 2Samuel 16:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The LORD hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and the LORD hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou art taken in thy misch...'. 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 16:9

Hebrew

וַיֹּאמֶר אֲבִישַׁי בֶּן־צְרוּיָה אֶל־הַמֶּלֶךְ לָמָּה יְקַלֵּל הַכֶּלֶב הַמֵּת הַזֶּה אֶת־אֲדֹנִי הַמֶּלֶךְ אֶעְבְּרָה־נָּא וְאָסִירָה אֶת־רֹאשֽׁוֹ׃

vayo'mer-'aviyshay-ven-tzervyah-'el-hamelekhe-lamah-yeqalel-hakhelev-hamet-hazeh-'et-'adoniy-hamelekhe-'e'everah-na'-ve'asiyrah-'et-ro'shvo

KJV: Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head.

AKJV: Then said Abishai the son of Zeruiah to the king, Why should this dead dog curse my lord the king? let me go over, I pray you, and take off his head.

ASV: Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head.

YLT: And Abishai son of Zeruiah saith unto the king, `Why doth this dead dog revile my lord the king? let me pass over, I pray thee, and I turn aside his head.'

Exposition: 2Samuel 16:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off 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 16:10

Hebrew

וַיֹּאמֶר הַמֶּלֶךְ מַה־לִּי וְלָכֶם בְּנֵי צְרֻיָה כי כֹּה יְקַלֵּל וכי כִּי יְהוָה אָמַר לוֹ קַלֵּל אֶת־דָּוִד וּמִי יֹאמַר מַדּוּעַ עָשִׂיתָה כֵּֽן׃

vayo'mer-hamelekhe-mah-liy-velakhem-veney-tzeruyah-khy-khoh-yeqalel-vkhy-khiy-yehvah-'amar-lvo-qalel-'et-david-vmiy-yo'mar-madv'a-'ashiytah-khen

KJV: And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?

AKJV: And the king said, What have I to do with you, you sons of Zeruiah? so let him curse, because the LORD has said to him, Curse David. Who shall then say, Why have you done so?

ASV: And the king said, What have I to do with you, ye sons of Zeruiah? Because he curseth, and because Jehovah hath said unto him, Curse David; who then shall say, Wherefore hast thou done so?

YLT: And the king saith, `What--to me and to you, O sons of Zeruiah? for--let him revile; even because Jehovah hath said to him, Revile David; and who saith, Wherefore hast Thou done so?'

Exposition: 2Samuel 16:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Samuel 16:11

Hebrew

וַיֹּאמֶר דָּוִד אֶל־אֲבִישַׁי וְאֶל־כָּל־עֲבָדָיו הִנֵּה בְנִי אֲשֶׁר־יָצָא מִמֵּעַי מְבַקֵּשׁ אֶת־נַפְשִׁי וְאַף כִּֽי־עַתָּה בֶּן־הַיְמִינִי הַנִּחוּ לוֹ וִֽיקַלֵּל כִּי אָֽמַר־לוֹ יְהוָֽה׃

vayo'mer-david-'el-'aviyshay-ve'el-khal-'avadayv-hineh-veniy-'asher-yatza'-mime'ay-mevaqesh-'et-nafeshiy-ve'af-khiy-'atah-ven-hayemiyniy-hanichv-lvo-viyqalel-khiy-'amar-lvo-yehvah

KJV: And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the LORD hath bidden him.

AKJV: And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeks my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the LORD has bidden him.

ASV: And David said to Abishai, and to all his servants, Behold, my son, who came forth from my bowels, seeketh my life: how much more may this Benjamite now do it? let him alone, and let him curse; for Jehovah hath bidden him.

YLT: And David saith unto Abishai, and unto all his servants, `Lo, my son who came out of my bowels is seeking my life, and also surely now the Benjamite; leave him alone, and let him revile, for Jehovah hath said so to him;

Exposition: 2Samuel 16:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the LORD hath bidde...'. 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 16:12

Hebrew

אוּלַי יִרְאֶה יְהוָה בעוני בְּעֵינִי וְהֵשִׁיב יְהוָה לִי טוֹבָה תַּחַת קִלְלָתוֹ הַיּוֹם הַזֶּֽה׃

'vlay-yire'eh-yehvah-v'vny-ve'eyniy-veheshiyv-yehvah-liy-tvovah-tachat-qilelatvo-hayvom-hazeh

KJV: It may be that the LORD will look on mine affliction, and that the LORD will requite me good for his cursing this day.

AKJV: It may be that the LORD will look on my affliction, and that the LORD will requite me good for his cursing this day.

ASV: It may be that Jehovah will look on the wrong done unto me, and that Jehovah will requite me good for his cursing of me this day.

YLT: it may be Jehovah doth look on mine affliction, and Jehovah hath turned back to me good for his reviling this day.'

Exposition: 2Samuel 16:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'It may be that the LORD will look on mine affliction, and that the LORD will requite me good for his cursing this day.'. 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 16:13

Hebrew

וַיֵּלֶךְ דָּוִד וַאֲנָשָׁיו בַּדָּרֶךְ וְשִׁמְעִי הֹלֵךְ בְּצֵלַע הָהָר לְעֻמָּתוֹ הָלוֹךְ וַיְקַלֵּל וַיְסַקֵּל בָּֽאֲבָנִים לְעֻמָּתוֹ וְעִפַּר בֶּעָפָֽר׃

vayelekhe-david-va'anashayv-vadarekhe-veshime'iy-holekhe-vetzela'-hahar-le'umatvo-halvokhe-vayeqalel-vayesaqel-va'avaniym-le'umatvo-ve'ifar-ve'afar

KJV: And as David and his men went by the way, Shimei went along on the hill’s side over against him, and cursed as he went, and threw stones at him, and cast dust.

AKJV: And as David and his men went by the way, Shimei went along on the hill’s side over against him, and cursed as he went, and threw stones at him, and cast dust.

ASV: So David and his men went by the way; and Shimei went along on the hill-side over against him, and cursed as he went, and threw stones at him, and cast dust.

YLT: And David goeth with his men in the way, and Shimei is going at the side of the hill over-against him, going on, and he revileth, and stoneth with stones over-against him, and hath dusted with dust.

Exposition: 2Samuel 16:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And as David and his men went by the way, Shimei went along on the hill’s side over against him, and cursed as he went, and threw stones at him, and cast dust.'. 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 16:14

Hebrew

וַיָּבֹא הַמֶּלֶךְ וְכָל־הָעָם אֲשֶׁר־אִתּוֹ עֲיֵפִים וַיִּנָּפֵשׁ שָֽׁם׃

vayavo'-hamelekhe-vekhal-ha'am-'asher-'itvo-'ayefiym-vayinafesh-sham

KJV: And the king, and all the people that were with him, came weary, and refreshed themselves there.

AKJV: And the king, and all the people that were with him, came weary, and refreshed themselves there. ¶

ASV: And the king, and all the people that were with him, came weary; and he refreshed himself there.

YLT: And the king cometh in, and all the people who are with him, wearied, and they are refreshed there.

Exposition: 2Samuel 16:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king, and all the people that were with him, came weary, and refreshed themselves 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 16:15

Hebrew

וְאַבְשָׁלוֹם וְכָל־הָעָם אִישׁ יִשְׂרָאֵל בָּאוּ יְרוּשָׁלָ͏ִם וַאֲחִיתֹפֶל אִתּֽוֹ׃

ve'aveshalvom-vekhal-ha'am-'iysh-yishera'el-va'v-yervshalaim-va'achiytofel-'itvo

KJV: And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him.

AKJV: And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him.

ASV: And Absalom, and all the people, the men of Israel, came to Jerusalem, and Ahithophel with him.

YLT: And Absalom and all the people, the men of Israel, have come in to Jerusalem, and Ahithophel with him,

Exposition: 2Samuel 16:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel 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 16:16

Hebrew

וַיְהִי כַּֽאֲשֶׁר־בָּא חוּשַׁי הָאַרְכִּי רֵעֶה דָוִד אֶל־אַבְשָׁלוֹם וַיֹּאמֶר חוּשַׁי אֶל־אַבְשָׁלֹם יְחִי הַמֶּלֶךְ יְחִי הַמֶּֽלֶךְ׃

vayehiy-kha'asher-va'-chvshay-ha'arekhiy-re'eh-david-'el-'aveshalvom-vayo'mer-chvshay-'el-'aveshalom-yechiy-hamelekhe-yechiy-hamelekhe

KJV: And it came to pass, when Hushai the Archite, David’s friend, was come unto Absalom, that Hushai said unto Absalom, God save the king, God save the king.

AKJV: And it came to pass, when Hushai the Archite, David’s friend, was come to Absalom, that Hushai said to Absalom, God save the king, God save the king.

ASV: And it came to pass, when Hushai the Archite, David’s friend, was come unto Absalom, that Hushai said unto Absalom, Long live the king, Long live the king.

YLT: and it cometh to pass, when Hushai the Archite, David's friend, hath come unto Absalom, that Hushai saith unto Absalom, `Let the king live! let the king live!'

Exposition: 2Samuel 16:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when Hushai the Archite, David’s friend, was come unto Absalom, that Hushai said unto Absalom, God save the king, God save 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 16:17

Hebrew

וַיֹּאמֶר אַבְשָׁלוֹם אֶל־חוּשַׁי זֶה חַסְדְּךָ אֶת־רֵעֶךָ לָמָּה לֹֽא־הָלַכְתָּ אֶת־רֵעֶֽךָ׃

vayo'mer-'aveshalvom-'el-chvshay-zeh-chasedekha-'et-re'ekha-lamah-lo'-halakheta-'et-re'ekha

KJV: And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend?

AKJV: And Absalom said to Hushai, Is this your kindness to your friend? why went you not with your friend?

ASV: And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend?

YLT: And Absalom saith unto Hushai, `This thy kindness with thy friend! why hast thou not gone with thy friend?'

Exposition: 2Samuel 16:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend?'. 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 16:18

Hebrew

וַיֹּאמֶר חוּשַׁי אֶל־אַבְשָׁלֹם לֹא כִּי אֲשֶׁר בָּחַר יְהוָה וְהָעָם הַזֶּה וְכָל־אִישׁ יִשְׂרָאֵל לא לוֹ אֶהְיֶה וְאִתּוֹ אֵשֵֽׁב׃

vayo'mer-chvshay-'el-'aveshalom-lo'-khiy-'asher-vachar-yehvah-veha'am-hazeh-vekhal-'iysh-yishera'el-l'-lvo-'eheyeh-ve'itvo-'eshev

KJV: And Hushai said unto Absalom, Nay; but whom the LORD, and this people, and all the men of Israel, choose, his will I be, and with him will I abide.

AKJV: And Hushai said to Absalom, No; but whom the LORD, and this people, and all the men of Israel, choose, his will I be, and with him will I abide.

ASV: And Hushai said unto Absalom, Nay; but whom Jehovah, and this people, and all the men of Israel have chosen, his will I be, and with him will I abide.

YLT: And Hushai saith unto Absalom, `Nay, for he whom Jehovah hath chosen, and this people, even all the men of Israel, his I am, and with him I abide;

Exposition: 2Samuel 16:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Hushai said unto Absalom, Nay; but whom the LORD, and this people, and all the men of Israel, choose, his will I be, and with him will I abide.'. 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 16:19

Hebrew

וְהַשֵּׁנִית לְמִי אֲנִי אֶֽעֱבֹד הֲלוֹא לִפְנֵי בְנוֹ כַּאֲשֶׁר עָבַדְתִּי לִפְנֵי אָבִיךָ כֵּן אֶהְיֶה לְפָנֶֽיךָ׃

vehasheniyt-lemiy-'aniy-'e'evod-halvo'-lifeney-venvo-kha'asher-'avadetiy-lifeney-'aviykha-khen-'eheyeh-lefaneykha

KJV: And again, whom should I serve? should I not serve in the presence of his son? as I have served in thy father’s presence, so will I be in thy presence.

AKJV: And again, whom should I serve? should I not serve in the presence of his son? as I have served in your father’s presence, so will I be in your presence. ¶

ASV: And again, whom should I serve? should I not serve in the presence of his son? as I have served in thy father’s presence, so will I be in thy presence.

YLT: and secondly, for whom do I labour? is it not before his son? as I served before thy father so am I before thee.'

Exposition: 2Samuel 16:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And again, whom should I serve? should I not serve in the presence of his son? as I have served in thy father’s presence, so will I be in thy presence.'. 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 16:20

Hebrew

וַיֹּאמֶר אַבְשָׁלוֹם אֶל־אֲחִיתֹפֶל הָבוּ לָכֶם עֵצָה מַֽה־נַּעֲשֶֽׂה׃

vayo'mer-'aveshalvom-'el-'achiytofel-havv-lakhem-'etzah-mah-na'asheh

KJV: Then said Absalom to Ahithophel, Give counsel among you what we shall do.

AKJV: Then said Absalom to Ahithophel, Give counsel among you what we shall do.

ASV: Then said Absalom to Ahithophel, Give your counsel what we shall do.

YLT: And Absalom saith unto Ahithophel, `Give for you counsel what we do.'

Exposition: 2Samuel 16:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then said Absalom to Ahithophel, Give counsel among you what we shall do.'. 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 16:21

Hebrew

וַיֹּאמֶר אֲחִיתֹפֶל אֶל־אַבְשָׁלֹם בּוֹא אֶל־פִּלַגְשֵׁי אָבִיךָ אֲשֶׁר הִנִּיחַ לִשְׁמוֹר הַבָּיִת וְשָׁמַע כָּל־יִשְׂרָאֵל כִּֽי־נִבְאַשְׁתָּ אֶת־אָבִיךָ וְחָזְקוּ יְדֵי כָּל־אֲשֶׁר אִתָּֽךְ׃

vayo'mer-'achiytofel-'el-'aveshalom-vvo'-'el-filageshey-'aviykha-'asher-hiniycha-lishemvor-havayit-veshama'-khal-yishera'el-khiy-nive'asheta-'et-'aviykha-vechazeqv-yedey-khal-'asher-'itakhe

KJV: And Ahithophel said unto Absalom, Go in unto thy father’s concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that are with thee be strong.

AKJV: And Ahithophel said to Absalom, Go in to your father’s concubines, which he has left to keep the house; and all Israel shall hear that you are abhorred of your father: then shall the hands of all that are with you be strong.

ASV: And Ahithophel said unto Absalom, Go in unto thy father’s concubines, that he hath left to keep the house; and all Israel will hear that thou art abhorred of thy father: then will the hands of all that are with thee be strong.

YLT: And Ahithophel saith unto Absalom, `Go in unto the concubines of thy father, whom he left to keep the house, and all Israel hath heard that thou hast been abhorred by thy father, and the hands of all who are with thee have been strong.'

Exposition: 2Samuel 16:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Ahithophel said unto Absalom, Go in unto thy father’s concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that are with 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 16:22

Hebrew

וַיַּטּוּ לְאַבְשָׁלוֹם הָאֹהֶל עַל־הַגָּג וַיָּבֹא אַבְשָׁלוֹם אֶל־פִּֽלַגְשֵׁי אָבִיו לְעֵינֵי כָּל־יִשְׂרָאֵֽל׃

vayatv-le'aveshalvom-ha'ohel-'al-hagag-vayavo'-'aveshalvom-'el-filageshey-'aviyv-le'eyney-khal-yishera'el

KJV: So they spread Absalom a tent upon the top of the house; and Absalom went in unto his father’s concubines in the sight of all Israel.

AKJV: So they spread Absalom a tent on the top of the house; and Absalom went in to his father’s concubines in the sight of all Israel.

ASV: So they spread Absalom a tent upon the top of the house; and Absalom went in unto his father’s concubines in the sight of all Israel.

YLT: And they spread out for Absalom the tent on the roof, and Absalom goeth in unto the concubines of his father before the eyes of all Israel.

Exposition: 2Samuel 16:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So they spread Absalom a tent upon the top of the house; and Absalom went in unto his father’s concubines in the sight of all Israel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Samuel 16:23

Hebrew

וַעֲצַת אֲחִיתֹפֶל אֲשֶׁר יָעַץ בַּיָּמִים הָהֵם כַּאֲשֶׁר יִשְׁאַל־אִישׁ בִּדְבַר הָאֱלֹהִים כֵּן כָּל־עֲצַת אֲחִיתֹפֶל גַּם־לְדָוִד גַּם לְאַבְשָׁלֹֽם׃

va'atzat-'achiytofel-'asher-ya'atz-vayamiym-hahem-kha'asher-yishe'al-'iysh-videvar-ha'elohiym-khen-khal-'atzat-'achiytofel-gam-ledavid-gam-le'aveshalom

KJV: And the counsel of Ahithophel, which he counselled in those days, was as if a man had enquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom.

AKJV: And the counsel of Ahithophel, which he counceled in those days, was as if a man had inquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom.

ASV: And the counsel of Ahithophel, which he gave in those days, was as if a man inquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom.

YLT: And the counsel of Ahithophel which he counselled in those days is as when one inquireth at the word of God; so is all the counsel of Ahithophel both to David and to Absalom.

Exposition: 2Samuel 16:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the counsel of Ahithophel, which he counselled in those days, was as if a man had enquired at the oracle of God: so was all the counsel of Ahithophel both with David and 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.