Apologetics Bible

2Samuel 19:1

Hebrew

וַיִּרְגַּז הַמֶּלֶךְ וַיַּעַל עַל־עֲלִיַּת הַשַּׁעַר וַיֵּבְךְּ וְכֹה ׀ אָמַר בְּלֶכְתּוֹ בְּנִי אַבְשָׁלוֹם בְּנִי בְנִי אַבְשָׁלוֹם מִֽי־יִתֵּן מוּתִי אֲנִי תַחְתֶּיךָ אַבְשָׁלוֹם בְּנִי בְנִֽי׃

vayiregaz-hamelekhe-vaya'al-'al-'aliyat-hasha'ar-vayevekhe-vekhoh- -'amar-velekhetvo-veniy-'aveshalvom-veniy-veniy-'aveshalvom-miy-yiten-mvtiy-'aniy-tacheteykha-'aveshalvom-veniy-veniy

KJV: And it was told Joab, Behold, the king weepeth and mourneth for Absalom.

AKJV: And it was told Joab, Behold, the king weeps and mourns for Absalom.

ASV: And it was told Joab, Behold, the king weepeth and mourneth for Absalom.

YLT: And it is declared to Joab, `Lo, the king is weeping and mourning for Absalom;'

Exposition: 2Samuel 19:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it was told Joab, Behold, the king weepeth and mourneth for 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 19:2

Hebrew

וַיֻּגַּד לְיוֹאָב הִנֵּה הַמֶּלֶךְ בֹּכֶה וַיִּתְאַבֵּל עַל־אַבְשָׁלֹֽם׃

vayugad-leyvo'av-hineh-hamelekhe-vokheh-vayite'avel-'al-'aveshalom

KJV: And the victory that day was turned into mourning unto all the people: for the people heard say that day how the king was grieved for his son.

AKJV: And the victory that day was turned into mourning to all the people: for the people heard say that day how the king was grieved for his son.

ASV: And the victory that day was turned into mourning unto all the people; for the people heard say that day, The king grieveth for his son.

YLT: and the salvation on that day becometh mourning to all the people, for the people hath heard on that day, saying, `The king hath been grieved for his son.'

Exposition: 2Samuel 19:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the victory that day was turned into mourning unto all the people: for the people heard say that day how the king was grieved for his son.'. 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 19:3

Hebrew

וַתְּהִי הַתְּשֻׁעָה בַּיּוֹם הַהוּא לְאֵבֶל לְכָל־הָעָם כִּֽי־שָׁמַע הָעָם בַּיּוֹם הַהוּא לֵאמֹר נֶעֱצַב הַמֶּלֶךְ עַל־בְּנֽוֹ׃

vatehiy-hateshu'ah-vayvom-hahv'-le'evel-lekhal-ha'am-khiy-shama'-ha'am-vayvom-hahv'-le'mor-ne'etzav-hamelekhe-'al-venvo

KJV: And the people gat them by stealth that day into the city, as people being ashamed steal away when they flee in battle.

AKJV: And the people got them by stealth that day into the city, as people being ashamed steal away when they flee in battle.

ASV: And the people gat them by stealth that day into the city, as people that are ashamed steal away when they flee in battle.

YLT: And the people stealeth away, on that day, to go in to the city, as the people steal away, who are ashamed, in their fleeing in battle;

Exposition: 2Samuel 19:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the people gat them by stealth that day into the city, as people being ashamed steal away when they flee in battle.'. 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 19:4

Hebrew

וַיִּתְגַּנֵּב הָעָם בַּיּוֹם הַהוּא לָבוֹא הָעִיר כַּאֲשֶׁר יִתְגַּנֵּב הָעָם הַנִּכְלָמִים בְּנוּסָם בַּמִּלְחָמָֽה׃

vayiteganev-ha'am-vayvom-hahv'-lavvo'-ha'iyr-kha'asher-yiteganev-ha'am-hanikhelamiym-venvsam-vamilechamah

KJV: But the king covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son!

AKJV: But the king covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son!

ASV: And the king covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son!

YLT: and the king hath covered his face, yea, the king crieth--a loud voice--`My son Absalom, Absalom, my son, my son.'

Exposition: 2Samuel 19:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But the king covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son!'. 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 19:5

Hebrew

וְהַמֶּלֶךְ לָאַט אֶת־פָּנָיו וַיִּזְעַק הַמֶּלֶךְ קוֹל גָּדוֹל בְּנִי אַבְשָׁלוֹם אַבְשָׁלוֹם בְּנִי בְנִֽי׃

vehamelekhe-la'at-'et-fanayv-vayize'aq-hamelekhe-qvol-gadvol-veniy-'aveshalvom-'aveshalvom-veniy-veniy

KJV: And Joab came into the house to the king, and said, Thou hast shamed this day the faces of all thy servants, which this day have saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy wives, and the lives of thy concubines;

AKJV: And Joab came into the house to the king, and said, You have shamed this day the faces of all your servants, which this day have saved your life, and the lives of your sons and of your daughters, and the lives of your wives, and the lives of your concubines;

ASV: And Joab came into the house to the king, and said, Thou hast shamed this day the faces of all thy servants, who this day have saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy wives, and the lives of thy concubines;

YLT: And Joab cometh in unto the king to the house, and saith, `Thou hast put to shame to-day the faces of all thy servants, those delivering thy life to-day, and the life of thy sons, and of thy daughters, and the life of thy wives, and the life of thy concubines,

Exposition: 2Samuel 19:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joab came into the house to the king, and said, Thou hast shamed this day the faces of all thy servants, which this day have saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy wiv...'. 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 19:6

Hebrew

וַיָּבֹא יוֹאָב אֶל־הַמֶּלֶךְ הַבָּיִת וַיֹּאמֶר הֹבַשְׁתָּ הַיּוֹם אֶת־פְּנֵי כָל־עֲבָדֶיךָ הַֽמְמַלְּטִים אֶֽת־נַפְשְׁךָ הַיּוֹם וְאֵת נֶפֶשׁ בָּנֶיךָ וּבְנֹתֶיךָ וְנֶפֶשׁ נָשֶׁיךָ וְנֶפֶשׁ פִּלַגְשֶֽׁיךָ׃

vayavo'-yvo'av-'el-hamelekhe-havayit-vayo'mer-hovasheta-hayvom-'et-feney-khal-'avadeykha-hamemaletiym-'et-nafeshekha-hayvom-ve'et-nefesh-vaneykha-vvenoteykha-venefesh-nasheykha-venefesh-filagesheykha

KJV: In that thou lovest thine enemies, and hatest thy friends. For thou hast declared this day, that thou regardest neither princes nor servants: for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased thee well.

AKJV: In that you love your enemies, and hate your friends. For you have declared this day, that you regard neither princes nor servants: for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased you well.

ASV: in that thou lovest them that hate thee, and hatest them that love thee. For thou hast declared this day, that princes and servants are nought unto thee: for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased thee well.

YLT: to love thine enemies, and to hate those loving thee, for thou hast declared to-day that thou hast no princes and servants, for I have known to-day that if Absalom were alive, and all of us to-day dead, that then it were right in thine eyes.

Exposition: 2Samuel 19:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'In that thou lovest thine enemies, and hatest thy friends. For thou hast declared this day, that thou regardest neither princes nor servants: for this day I perceive, that if Absalom had lived, and all we had died thi...'. 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 19:7

Hebrew

לְאַֽהֲבָה אֶת־שֹׂנְאֶיךָ וְלִשְׂנֹא אֶת־אֹהֲבֶיךָ כִּי ׀ הִגַּדְתָּ הַיּוֹם כִּי אֵין לְךָ שָׂרִים וַעֲבָדִים כִּי ׀ יָדַעְתִּי הַיּוֹם כִּי לא לוּ אַבְשָׁלוֹם חַי וְכֻלָּנוּ הַיּוֹם מֵתִים כִּי־אָז יָשָׁר בְּעֵינֶֽיךָ׃

le'ahavah-'et-shone'eykha-velisheno'-'et-'ohaveykha-khiy- -higadeta-hayvom-khiy-'eyn-lekha-shariym-va'avadiym-khiy- -yada'etiy-hayvom-khiy-l'-lv-'aveshalvom-chay-vekhulanv-hayvom-metiym-khiy-'az-yashar-ve'eyneykha

KJV: Now therefore arise, go forth, and speak comfortably unto thy servants: for I swear by the LORD, if thou go not forth, there will not tarry one with thee this night: and that will be worse unto thee than all the evil that befell thee from thy youth until now.

AKJV: Now therefore arise, go forth, and speak comfortably to your servants: for I swear by the LORD, if you go not forth, there will not tarry one with you this night: and that will be worse to you than all the evil that befell you from your youth until now.

ASV: Now therefore arise, go forth, and speak comfortably unto thy servants; for I swear by Jehovah, if thou go not forth, there will not tarry a man with thee this night: and that will be worse unto thee than all the evil that hath befallen thee from thy youth until now.

YLT: `And now, rise, go out and speak unto the heart of thy servants, for by Jehovah I have sworn, that--thou art not going out--there doth not lodge a man with thee to-night; and this is worse for thee than all the evil that hath come upon thee from thy youth till now.'

Exposition: 2Samuel 19:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now therefore arise, go forth, and speak comfortably unto thy servants: for I swear by the LORD, if thou go not forth, there will not tarry one with thee this night: and that will be worse unto thee than all the evil...'. 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 19:8

Hebrew

וְעַתָּה קוּם צֵא וְדַבֵּר עַל־לֵב עֲבָדֶיךָ כִּי בַיהוָה נִשְׁבַּעְתִּי כִּי־אֵינְךָ יוֹצֵא אִם־יָלִין אִישׁ אִתְּךָ הַלַּיְלָה וְרָעָה לְךָ זֹאת מִכָּל־הָרָעָה אֲשֶׁר־בָּאָה עָלֶיךָ מִנְּעֻרֶיךָ עַד־עָֽתָּה׃

ve'atah-qvm-tze'-vedaver-'al-lev-'avadeykha-khiy-vayhvah-nisheva'etiy-khiy-'eynekha-yvotze'-'im-yaliyn-'iysh-'itekha-halayelah-vera'ah-lekha-zo't-mikhal-hara'ah-'asher-va'ah-'aleykha-mine'ureykha-'ad-'atah

KJV: Then the king arose, and sat in the gate. And they told unto all the people, saying, Behold, the king doth sit in the gate. And all the people came before the king: for Israel had fled every man to his tent.

AKJV: Then the king arose, and sat in the gate. And they told to all the people, saying, Behold, the king does sit in the gate. And all the people came before the king: for Israel had fled every man to his tent. ¶

ASV: Then the king arose, and sat in the gate. And they told unto all the people, saying, Behold, the king is sitting in the gate: and all the people came before the king. Now Israel had fled every man to his tent.

YLT: And the king riseth, and sitteth in the gate, and to all the people they have declared, saying, `Lo, the king is sitting in the gate;' and all the people come in before the king, and Israel hath fled, each to his tents.

Exposition: 2Samuel 19:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the king arose, and sat in the gate. And they told unto all the people, saying, Behold, the king doth sit in the gate. And all the people came before the king: for Israel had fled every man to his tent.'. 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 19:9

Hebrew

וַיָּקָם הַמֶּלֶךְ וַיֵּשֶׁב בַּשָּׁעַר וּֽלְכָל־הָעָם הִגִּידוּ לֵאמֹר הִנֵּה הַמֶּלֶךְ יוֹשֵׁב בַּשַּׁעַר וַיָּבֹא כָל־הָעָם לִפְנֵי הַמֶּלֶךְ וְיִשְׂרָאֵל נָס אִישׁ לְאֹהָלָֽיו׃

vayaqam-hamelekhe-vayeshev-vasha'ar-vlekhal-ha'am-higiydv-le'mor-hineh-hamelekhe-yvoshev-vasha'ar-vayavo'-khal-ha'am-lifeney-hamelekhe-veyishera'el-nas-'iysh-le'ohalayv

KJV: And all the people were at strife throughout all the tribes of Israel, saying, The king saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistines; and now he is fled out of the land for Absalom.

AKJV: And all the people were at strife throughout all the tribes of Israel, saying, The king saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistines; and now he is fled out of the land for Absalom.

ASV: And all the people were at strife throughout all the tribes of Israel, saying, The king delivered us out of the hand of our enemies, and he saved us out of the hand of the Philistines; and now he is fled out of the land from Absalom.

YLT: And it cometh to pass, all the people are contending through all the tribes of Israel, saying, `The king delivered us out of the hand of our enemies, yea, he himself delivered us out of the hand of the Philistines, and now he hath fled out of the land because of Absalom,

Exposition: 2Samuel 19:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And all the people were at strife throughout all the tribes of Israel, saying, The king saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistines; and now he is fled out of the la...'. 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 19:10

Hebrew

וַיְהִי כָל־הָעָם נָדוֹן בְּכָל־שִׁבְטֵי יִשְׂרָאֵל לֵאמֹר הַמֶּלֶךְ הִצִּילָנוּ ׀ מִכַּף אֹיְבֵינוּ וְהוּא מִלְּטָנוּ מִכַּף פְּלִשְׁתִּים וְעַתָּה בָּרַח מִן־הָאָרֶץ מֵעַל אַבְשָׁלֽוֹם׃

vayehiy-khal-ha'am-nadvon-vekhal-shivetey-yishera'el-le'mor-hamelekhe-hitziylanv- -mikhaf-'oyeveynv-vehv'-miletanv-mikhaf-felishetiym-ve'atah-varach-min-ha'aretz-me'al-'aveshalvom

KJV: And Absalom, whom we anointed over us, is dead in battle. Now therefore why speak ye not a word of bringing the king back?

AKJV: And Absalom, whom we anointed over us, is dead in battle. Now therefore why speak you not a word of bringing the king back? ¶

ASV: And Absalom, whom we anointed over us, is dead in battle. Now therefore why speak ye not a word of bringing the king back?

YLT: and Absalom whom we anointed over us is dead in battle, and now, why are ye silent--to bring back the king?'

Exposition: 2Samuel 19:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Absalom, whom we anointed over us, is dead in battle. Now therefore why speak ye not a word of bringing the king back?'. 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 19:11

Hebrew

וְאַבְשָׁלוֹם אֲשֶׁר מָשַׁחְנוּ עָלֵינוּ מֵת בַּמִּלְחָמָה וְעַתָּה לָמָה אַתֶּם מַחֲרִשִׁים לְהָשִׁיב אֶת־הַמֶּֽלֶךְ׃

ve'aveshalvom-'asher-mashachenv-'aleynv-met-vamilechamah-ve'atah-lamah-'atem-macharishiym-lehashiyv-'et-hamelekhe

KJV: And king David sent to Zadok and to Abiathar the priests, saying, Speak unto the elders of Judah, saying, Why are ye the last to bring the king back to his house? seeing the speech of all Israel is come to the king, even to his house.

AKJV: And king David sent to Zadok and to Abiathar the priests, saying, Speak to the elders of Judah, saying, Why are you the last to bring the king back to his house? seeing the speech of all Israel is come to the king, even to his house.

ASV: And king David sent to Zadok and to Abiathar the priests, saying, Speak unto the elders of Judah, saying, Why are ye the last to bring the king back to his house? seeing the speech of all Israel is come to the king, to bring him to his house.

YLT: And king David sent unto Zadok and unto Abiathar the priests, saying, `Speak ye unto the elders of Judah, saying, Why are ye last to bring back the king unto his house? (and the word of all Israel hath come unto the king, unto his house;)

Exposition: 2Samuel 19:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And king David sent to Zadok and to Abiathar the priests, saying, Speak unto the elders of Judah, saying, Why are ye the last to bring the king back to his house? seeing the speech of all Israel is come to the king, e...'. 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 19:12

Hebrew

וְהַמֶּלֶךְ דָּוִד שָׁלַח אֶל־צָדוֹק וְאֶל־אֶבְיָתָר הַכֹּהֲנִים לֵאמֹר דַּבְּרוּ אֶל־זִקְנֵי יְהוּדָה לֵאמֹר לָמָּה תִֽהְיוּ אַֽחֲרֹנִים לְהָשִׁיב אֶת־הַמֶּלֶךְ אֶל־בֵּיתוֹ וּדְבַר כָּל־יִשְׂרָאֵל בָּא אֶל־הַמֶּלֶךְ אֶל־בֵּיתֽוֹ׃

vehamelekhe-david-shalach-'el-tzadvoq-ve'el-'eveyatar-hakhohaniym-le'mor-daverv-'el-ziqeney-yehvdah-le'mor-lamah-tiheyv-'acharoniym-lehashiyv-'et-hamelekhe-'el-veytvo-vdevar-khal-yishera'el-va'-'el-hamelekhe-'el-veytvo

KJV: Ye are my brethren, ye are my bones and my flesh: wherefore then are ye the last to bring back the king?

AKJV: You are my brothers, you are my bones and my flesh: why then are you the last to bring back the king?

ASV: Ye are my brethren, ye are my bone and my flesh: wherefore then are ye the last to bring back the king?

YLT: my brethren ye are , my bone and my flesh ye are , and why are ye last to bring back the king?

Exposition: 2Samuel 19:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Ye are my brethren, ye are my bones and my flesh: wherefore then are ye the last to bring back 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 19:13

Hebrew

אַחַי אַתֶּם עַצְמִי וּבְשָׂרִי אַתֶּם וְלָמָּה תִהְיוּ אַחֲרֹנִים לְהָשִׁיב אֶת־הַמֶּֽלֶךְ׃

'achay-'atem-'atzemiy-vveshariy-'atem-velamah-tiheyv-'acharoniym-lehashiyv-'et-hamelekhe

KJV: And say ye to Amasa, Art thou not of my bone, and of my flesh? God do so to me, and more also, if thou be not captain of the host before me continually in the room of Joab.

AKJV: And say you to Amasa, Are you not of my bone, and of my flesh? God do so to me, and more also, if you be not captain of the host before me continually in the room of Joab.

ASV: And say ye to Amasa, Art thou not my bone and my flesh? God do so to me, and more also, if thou be not captain of the host before me continually in the room of Joab.

YLT: And to Amasa say ye, Art not thou my bone and my flesh? Thus doth God do to me, and thus He doth add, if thou art not head of the host before me all the days instead of Joab.'

Exposition: 2Samuel 19:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And say ye to Amasa, Art thou not of my bone, and of my flesh? God do so to me, and more also, if thou be not captain of the host before me continually in the room of Joab.'. 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 19:14

Hebrew

וְלַֽעֲמָשָׂא תֹּֽמְרוּ הֲלוֹא עַצְמִי וּבְשָׂרִי אָתָּה כֹּה יַֽעֲשֶׂה־לִּי אֱלֹהִים וְכֹה יוֹסִיף אִם־לֹא שַׂר־צָבָא תִּהְיֶה לְפָנַי כָּל־הַיָּמִים תַּחַת יוֹאָֽב׃

vela'amasha'-tomerv-halvo'-'atzemiy-vveshariy-'atah-khoh-ya'asheh-liy-'elohiym-vekhoh-yvosiyf-'im-lo'-shar-tzava'-tiheyeh-lefanay-khal-hayamiym-tachat-yvo'av

KJV: And he bowed the heart of all the men of Judah, even as the heart of one man; so that they sent this word unto the king, Return thou, and all thy servants.

AKJV: And he bowed the heart of all the men of Judah, even as the heart of one man; so that they sent this word to the king, Return you, and all your servants.

ASV: And he bowed the heart of all the men of Judah, even as the heart of one man; so that they sent unto the king, saying, Return thou, and all thy servants.

YLT: And he inclineth the heart of all the men of Judah as one man, and they send unto the king, `Turn back, thou, and all thy servants.'

Exposition: 2Samuel 19:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he bowed the heart of all the men of Judah, even as the heart of one man; so that they sent this word unto the king, Return thou, and all thy servants.'. 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 19:15

Hebrew

וַיַּט אֶת־לְבַב כָּל־אִישׁ־יְהוּדָה כְּאִישׁ אֶחָד וַֽיִּשְׁלְחוּ אֶל־הַמֶּלֶךְ שׁוּב אַתָּה וְכָל־עֲבָדֶֽיךָ׃

vayat-'et-levav-khal-'iysh-yehvdah-khe'iysh-'echad-vayishelechv-'el-hamelekhe-shvv-'atah-vekhal-'avadeykha

KJV: So the king returned, and came to Jordan. And Judah came to Gilgal, to go to meet the king, to conduct the king over Jordan.

AKJV: So the king returned, and came to Jordan. And Judah came to Gilgal, to go to meet the king, to conduct the king over Jordan. ¶

ASV: So the king returned, and came to the Jordan. And Judah came to Gilgal, to go to meet the king, to bring the king over the Jordan.

YLT: And the king turneth back, and cometh in unto the Jordan, and Judah hath come to Gilgal, to go to meet the king, to bring the king over the Jordan,

Exposition: 2Samuel 19:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So the king returned, and came to Jordan. And Judah came to Gilgal, to go to meet the king, to conduct the king over Jordan.'. 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 19:16

Hebrew

וַיָּשָׁב הַמֶּלֶךְ וַיָּבֹא עַד־הַיַּרְדֵּן וִיהוּדָה בָּא הַגִּלְגָּלָה לָלֶכֶת לִקְרַאת הַמֶּלֶךְ לְהַעֲבִיר אֶת־הַמֶּלֶךְ אֶת־הַיַּרְדֵּֽן׃

vayashav-hamelekhe-vayavo'-'ad-hayareden-viyhvdah-va'-hagilegalah-lalekhet-liqera't-hamelekhe-leha'aviyr-'et-hamelekhe-'et-hayareden

KJV: And Shimei the son of Gera, a Benjamite, which was of Bahurim, hasted and came down with the men of Judah to meet king David.

AKJV: And Shimei the son of Gera, a Benjamite, which was of Bahurim, hurried and came down with the men of Judah to meet king David.

ASV: And Shimei the son of Gera, the Benjamite, who was of Bahurim, hasted and came down with the men of Judah to meet king David.

YLT: and Shimei son of Gera, the Benjamite, who is from Bahurim, hasteth, and cometh down with the men of Judah, to meet king David,

Exposition: 2Samuel 19:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Shimei the son of Gera, a Benjamite, which was of Bahurim, hasted and came down with the men of Judah to meet king David.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Samuel 19:17

Hebrew

וַיְמַהֵר שִׁמְעִי בֶן־גֵּרָא בֶּן־הַיְמִינִי אֲשֶׁר מִבַּֽחוּרִים וַיֵּרֶד עִם־אִישׁ יְהוּדָה לִקְרַאת הַמֶּלֶךְ דָּוִֽד׃

vayemaher-shime'iy-ven-gera'-ven-hayemiyniy-'asher-mivachvriym-vayered-'im-'iysh-yehvdah-liqera't-hamelekhe-david

KJV: And there were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went over Jordan before the king.

AKJV: And there were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went over Jordan before the king.

ASV: And there were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went through the Jordan in the presence of the king.

YLT: and a thousand men are with him from Benjamin, and Ziba servant of the house of Saul, and his fifteen sons and his twenty servants with him, and they have gone prosperously over the Jordan before the king.

Exposition: 2Samuel 19:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went over Jordan 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 19:18

Hebrew

וְאֶלֶף אִישׁ עִמּוֹ מִבִּנְיָמִן וְצִיבָא נַעַר בֵּית שָׁאוּל וַחֲמֵשֶׁת עָשָׂר בָּנָיו וְעֶשְׂרִים עֲבָדָיו אִתּוֹ וְצָלְחוּ הַיַּרְדֵּן לִפְנֵי הַמֶּֽלֶךְ׃

ve'elef-'iysh-'imvo-mivineyamin-vetziyva'-na'ar-veyt-sha'vl-vachameshet-'ashar-vanayv-ve'esheriym-'avadayv-'itvo-vetzalechv-hayareden-lifeney-hamelekhe

KJV: And there went over a ferry boat to carry over the king’s household, and to do what he thought good. And Shimei the son of Gera fell down before the king, as he was come over Jordan;

AKJV: And there went over a ferry boat to carry over the king’s household, and to do what he thought good. And Shimei the son of Gera fell down before the king, as he was come over Jordan;

ASV: And there went over a ferry-boat to bring over the king’s household, and to do what he thought good. And Shimei the son of Gera fell down before the king, when he was come over the Jordan.

YLT: And passed over hath the ferry-boat to carry over the household of the king, and to do that which is good in his eyes, and Shimei son of Gera hath fallen before the king in his passing over into Jordan,

Exposition: 2Samuel 19:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there went over a ferry boat to carry over the king’s household, and to do what he thought good. And Shimei the son of Gera fell down before the king, as he was come over Jordan;'. 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 19:19

Hebrew

וְעָבְרָה הָעֲבָרָה לַֽעֲבִיר אֶת־בֵּית הַמֶּלֶךְ וְלַעֲשׂוֹת הַטּוֹב בעינו בְּעֵינָיו וְשִׁמְעִי בֶן־גֵּרָא נָפַל לִפְנֵי הַמֶּלֶךְ בְּעָבְרוֹ בַּיַּרְדֵּֽן׃

ve'averah-ha'avarah-la'aviyr-'et-veyt-hamelekhe-vela'ashvot-hatvov-v'ynv-ve'eynayv-veshime'iy-ven-gera'-nafal-lifeney-hamelekhe-ve'avervo-vayareden

KJV: And said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart.

AKJV: And said to the king, Let not my lord impute iniquity to me, neither do you remember that which your servant did perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart.

ASV: And he said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart.

YLT: and saith unto the king, `Let not my lord impute to me iniquity; neither do thou remember that which thy servant did perversely in the day that my lord the king went out from Jerusalem, --for the king to set it unto his heart;

Exposition: 2Samuel 19:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did perversely the day that my lord the king went out of Jerusalem, that the king should take it to his...'. 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 19:20

Hebrew

וַיֹּאמֶר אֶל־הַמֶּלֶךְ אַל־יַחֲשָׁב־לִי אֲדֹנִי עָוֺן וְאַל־תִּזְכֹּר אֵת אֲשֶׁר הֶעֱוָה עַבְדְּךָ בַּיּוֹם אֲשֶׁר־יָצָא אֲדֹנִֽי־הַמֶּלֶךְ מִירֽוּשָׁלָ͏ִם לָשׂוּם הַמֶּלֶךְ אֶל־לִבּֽוֹ׃

vayo'mer-'el-hamelekhe-'al-yachashav-liy-'adoniy-'avn-ve'al-tizekhor-'et-'asher-he'evah-'avedekha-vayvom-'asher-yatza'-'adoniy-hamelekhe-miyrvshalaim-lashvm-hamelekhe-'el-livvo

KJV: For thy servant doth know that I have sinned: therefore, behold, I am come the first this day of all the house of Joseph to go down to meet my lord the king.

AKJV: For your servant does know that I have sinned: therefore, behold, I am come the first this day of all the house of Joseph to go down to meet my lord the king.

ASV: For thy servant doth know that I have sinned: therefore, behold, I am come this day the first of all the house of Joseph to go down to meet my lord the king.

YLT: for thy servant hath known that I have sinned; and lo, I have come to-day, first of all the house of Joseph, to go down to meet my lord the king.'

Exposition: 2Samuel 19:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For thy servant doth know that I have sinned: therefore, behold, I am come the first this day of all the house of Joseph to go down to meet my lord the king.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Samuel 19:21

Hebrew

כִּי יָדַע עַבְדְּךָ כִּי אֲנִי חָטָאתִי וְהִנֵּֽה־בָאתִי הַיּוֹם רִאשׁוֹן לְכָל־בֵּית יוֹסֵף לָרֶדֶת לִקְרַאת אֲדֹנִי הַמֶּֽלֶךְ׃

khiy-yada'-'avedekha-khiy-'aniy-chata'tiy-vehineh-va'tiy-hayvom-ri'shvon-lekhal-veyt-yvosef-laredet-liqera't-'adoniy-hamelekhe

KJV: But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed the LORD’S anointed?

AKJV: But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed the LORD’s anointed?

ASV: But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed Jehovah’s anointed?

YLT: And Abishai son of Zeruiah answereth and saith, `For this is not Shimei put to death--because he reviled the anointed of Jehovah?'

Exposition: 2Samuel 19:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed the LORD’S anointed?'. 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 19:22

Hebrew

וַיַּעַן אֲבִישַׁי בֶּן־צְרוּיָה וַיֹּאמֶר הֲתַחַת זֹאת לֹא יוּמַת שִׁמְעִי כִּי קִלֵּל אֶת־מְשִׁיחַ יְהוָֽה׃

vaya'an-'aviyshay-ven-tzervyah-vayo'mer-hatachat-zo't-lo'-yvmat-shime'iy-khiy-qilel-'et-meshiycha-yehvah

KJV: And David said, What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me? shall there any man be put to death this day in Israel? for do not I know that I am this day king over Israel?

AKJV: And David said, What have I to do with you, you sons of Zeruiah, that you should this day be adversaries to me? shall there any man be put to death this day in Israel? for do not I know that I am this day king over Israel?

ASV: And David said, What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me? shall there any man be put to death this day in Israel? for do not I know that I am this day king over Israel?

YLT: And David saith, `What--to me and to you, O sons of Zeruiah, that ye are to me to-day for an adversary? to-day is any man put to death in Israel? for have I not known that to-day I am king over Israel?'

Exposition: 2Samuel 19:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And David said, What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me? shall there any man be put to death this day in Israel? for do not I know that I am this day king over Is...'. 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 19:23

Hebrew

וַיֹּאמֶר דָּוִד מַה־לִּי וְלָכֶם בְּנֵי צְרוּיָה כִּי־תִֽהְיוּ־לִי הַיּוֹם לְשָׂטָן הַיּוֹם יוּמַת אִישׁ בְּיִשְׂרָאֵל כִּי הֲלוֹא יָדַעְתִּי כִּי הַיּוֹם אֲנִי־מֶלֶךְ עַל־יִשְׂרָאֵֽל׃

vayo'mer-david-mah-liy-velakhem-veney-tzervyah-khiy-tiheyv-liy-hayvom-leshatan-hayvom-yvmat-'iysh-veyishera'el-khiy-halvo'-yada'etiy-khiy-hayvom-'aniy-melekhe-'al-yishera'el

KJV: Therefore the king said unto Shimei, Thou shalt not die. And the king sware unto him.

AKJV: Therefore the king said to Shimei, You shall not die. And the king swore to him. ¶

ASV: And the king said unto Shimei, Thou shalt not die. And the king sware unto him.

YLT: And the king saith unto Shimei, `Thou dost not die;' and the king sweareth to him.

Exposition: 2Samuel 19:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Therefore the king said unto Shimei, Thou shalt not die. And the king sware 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 19:24

Hebrew

וַיֹּאמֶר הַמֶּלֶךְ אֶל־שִׁמְעִי לֹא תָמוּת וַיִּשָּׁבַֽע לוֹ הַמֶּֽלֶךְ׃

vayo'mer-hamelekhe-'el-shime'iy-lo'-tamvt-vayishava'-lvo-hamelekhe

KJV: And Mephibosheth the son of Saul came down to meet the king, and had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came again in peace.

AKJV: And Mephibosheth the son of Saul came down to meet the king, and had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came again in peace.

ASV: And Mephibosheth the son of Saul came down to meet the king; and he had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came home in peace.

YLT: And Mephibosheth son of Saul hath come down to meet the king--and he prepared not his feet, nor did he prepare his upper lip, yea, his garments he washed not, even from the day of the going away of the king, till the day that he came in peace--

Exposition: 2Samuel 19:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Mephibosheth the son of Saul came down to meet the king, and had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came again in peace.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Samuel 19:25

Hebrew

וּמְפִבֹשֶׁת בֶּן־שָׁאוּל יָרַד לִקְרַאת הַמֶּלֶךְ וְלֹא־עָשָׂה רַגְלָיו וְלֹא־עָשָׂה שְׂפָמוֹ וְאֶת־בְּגָדָיו לֹא כִבֵּס לְמִן־הַיּוֹם לֶכֶת הַמֶּלֶךְ עַד־הַיּוֹם אֲשֶׁר־בָּא בְשָׁלֽוֹם׃

vmefivoshet-ven-sha'vl-yarad-liqera't-hamelekhe-velo'-'ashah-ragelayv-velo'-'ashah-shefamvo-ve'et-vegadayv-lo'-khives-lemin-hayvom-lekhet-hamelekhe-'ad-hayvom-'asher-va'-veshalvom

KJV: And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth?

AKJV: And it came to pass, when he was come to Jerusalem to meet the king, that the king said to him, Why went not you with me, Mephibosheth?

ASV: And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth?

YLT: and it cometh to pass, when he hath come to Jerusalem to meet the king, that the king saith to him, `Why didst thou not go with me, Mephibosheth?'

Exposition: 2Samuel 19:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth?'. 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 19:26

Hebrew

וַיְהִי כִּי־בָא יְרוּשָׁלַ͏ִם לִקְרַאת הַמֶּלֶךְ וַיֹּאמֶר לוֹ הַמֶּלֶךְ לָמָּה לֹא־הָלַכְתָּ עִמִּי מְפִיבֹֽשֶׁת׃

vayehiy-khiy-va'-yervshalaim-liqera't-hamelekhe-vayo'mer-lvo-hamelekhe-lamah-lo'-halakheta-'imiy-mefiyvoshet

KJV: And he answered, My lord, O king, my servant deceived me: for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king; because thy servant is lame.

AKJV: And he answered, My lord, O king, my servant deceived me: for your servant said, I will saddle me an ass, that I may ride thereon, and go to the king; because your servant is lame.

ASV: And he answered, My lord, O king, my servant deceived me: for thy servant said, I will saddle me an ass, that I may ride thereon, and go with the king; because thy servant is lame.

YLT: And he saith, `My lord, O king, my servant deceived me, for thy servant said, I saddle for me the ass, and ride on it, and go with the king, for thy servant is lame;

Exposition: 2Samuel 19:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he answered, My lord, O king, my servant deceived me: for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king; because thy servant is lame.'. 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 19:27

Hebrew

וַיֹּאמַר אֲדֹנִי הַמֶּלֶךְ עַבְדִּי רִמָּנִי כִּֽי־אָמַר עַבְדְּךָ אֶחְבְּשָׁה־לִּי הַחֲמוֹר וְאֶרְכַּב עָלֶיהָ וְאֵלֵךְ אֶת־הַמֶּלֶךְ כִּי פִסֵּחַ עַבְדֶּֽךָ׃

vayo'mar-'adoniy-hamelekhe-'avediy-rimaniy-khiy-'amar-'avedekha-'echeveshah-liy-hachamvor-ve'erekhav-'aleyha-ve'elekhe-'et-hamelekhe-khiy-fisecha-'avedekha

KJV: And he hath slandered thy servant unto my lord the king; but my lord the king is as an angel of God: do therefore what is good in thine eyes.

AKJV: And he has slandered your servant to my lord the king; but my lord the king is as an angel of God: do therefore what is good in your eyes.

ASV: And he hath slandered thy servant unto my lord the king; but my lord the king is as an angel of God: do therefore what is good in thine eyes.

YLT: and he uttereth slander against thy servant unto my lord the king, and my lord the king is as a messenger of God; and do thou that which is good in thine eyes,

Exposition: 2Samuel 19:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he hath slandered thy servant unto my lord the king; but my lord the king is as an angel of God: do therefore what is good in thine eyes.'. 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 19:28

Hebrew

וַיְרַגֵּל בְּעַבְדְּךָ אֶל־אֲדֹנִי הַמֶּלֶךְ וַאדֹנִי הַמֶּלֶךְ כְּמַלְאַךְ הָאֱלֹהִים וַעֲשֵׂה הַטּוֹב בְּעֵינֶֽיךָ׃

vayeragel-ve'avedekha-'el-'adoniy-hamelekhe-va'doniy-hamelekhe-khemale'akhe-ha'elohiym-va'asheh-hatvov-ve'eyneykha

KJV: For all of my father’s house were but dead men before my lord the king: yet didst thou set thy servant among them that did eat at thine own table. What right therefore have I yet to cry any more unto the king?

AKJV: For all of my father’s house were but dead men before my lord the king: yet did you set your servant among them that did eat at your own table. What right therefore have I yet to cry any more to the king?

ASV: For all my father’s house were but dead men before my lord the king; yet didst thou set thy servant among them that did eat at thine own table. What right therefore have I yet that I should cry any more unto the king?

YLT: for all the house of my father have been nothing except men of death before my lord the king, and thou dost set thy servant among those eating at thy table, and what right have I any more--even to cry any more unto the king?'

Exposition: 2Samuel 19:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For all of my father’s house were but dead men before my lord the king: yet didst thou set thy servant among them that did eat at thine own table. What right therefore have I yet to cry any more unto 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 19:29

Hebrew

כִּי לֹא הָיָה כָּל־בֵּית אָבִי כִּי אִם־אַנְשֵׁי־מָוֶת לַאדֹנִי הַמֶּלֶךְ וַתָּשֶׁת אֶֽת־עַבְדְּךָ בְּאֹכְלֵי שֻׁלְחָנֶךָ וּמַה־יֶּשׁ־לִי עוֹד צְדָקָה וְלִזְעֹק עוֹד אֶל־הַמֶּֽלֶךְ׃

khiy-lo'-hayah-khal-veyt-'aviy-khiy-'im-'aneshey-mavet-la'doniy-hamelekhe-vatashet-'et-'avedekha-ve'okheley-shulechanekha-vmah-yesh-liy-'vod-tzedaqah-velize'oq-'vod-'el-hamelekhe

KJV: And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land.

AKJV: And the king said to him, Why speak you any more of your matters? I have said, You and Ziba divide the land.

ASV: And the king said unto him, Why speakest thou any more of thy matters? I say, Thou and Ziba divide the land.

YLT: And the king saith to him, `Why dost thou speak any more of thy matters? I have said, Thou and Ziba--share ye the field.'

Exposition: 2Samuel 19:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land.'. 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 19:30

Hebrew

וַיֹּאמֶר לוֹ הַמֶּלֶךְ לָמָּה תְּדַבֵּר עוֹד דְּבָרֶיךָ אָמַרְתִּי אַתָּה וְצִיבָא תַּחְלְקוּ אֶת־הַשָּׂדֶֽה׃

vayo'mer-lvo-hamelekhe-lamah-tedaver-'vod-devareykha-'amaretiy-'atah-vetziyva'-tacheleqv-'et-hashadeh

KJV: And Mephibosheth said unto the king, Yea, let him take all, forasmuch as my lord the king is come again in peace unto his own house.

AKJV: And Mephibosheth said to the king, Yes, let him take all, for as much as my lord the king is come again in peace to his own house. ¶

ASV: And Mephibosheth said unto the king, yea, let him take all, forasmuch as my lord the king is come in peace unto his own house.

YLT: And Mephibosheth saith unto the king, `Yea, the whole let him take, after that my lord the king hath come in peace unto his house.'

Exposition: 2Samuel 19:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Mephibosheth said unto the king, Yea, let him take all, forasmuch as my lord the king is come again in peace unto his own 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 19:31

Hebrew

וַיֹּאמֶר מְפִיבֹשֶׁת אֶל־הַמֶּלֶךְ גַּם אֶת־הַכֹּל יִקָּח אַחֲרֵי אֲשֶׁר־בָּא אֲדֹנִי הַמֶּלֶך בְּשָׁלוֹם אֶל־בֵּיתֽוֹ׃

vayo'mer-mefiyvoshet-'el-hamelekhe-gam-'et-hakhol-yiqach-'acharey-'asher-va'-'adoniy-hamelekh-veshalvom-'el-veytvo

KJV: And Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king, to conduct him over Jordan.

AKJV: And Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king, to conduct him over Jordan.

ASV: And Barzillai the Gileadite came down from Rogelim; and he went over the Jordan with the king, to conduct him over the Jordan.

YLT: And Barzillai the Gileadite hath gone down from Rogelim, and passeth over the Jordan with the king, to send him away over the Jordan;

Exposition: 2Samuel 19:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king, to conduct him over Jordan.'. 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 19:32

Hebrew

וּבַרְזִלַּי הַגִּלְעָדִי יָרַד מֵרֹגְלִים וַיַּעֲבֹר אֶת־הַמֶּלֶךְ הַיַּרְדֵּן לְשַׁלְּחוֹ אֶת־בירדן הַיַּרְדֵּֽן׃

vvarezilay-hagile'adiy-yarad-merogeliym-vaya'avor-'et-hamelekhe-hayareden-leshalechvo-'et-vyrdn-hayareden

KJV: Now Barzillai was a very aged man, even fourscore years old: and he had provided the king of sustenance while he lay at Mahanaim; for he was a very great man.

AKJV: Now Barzillai was a very aged man, even fourscore years old: and he had provided the king of sustenance while he lay at Mahanaim; for he was a very great man.

ASV: Now Barzillai was a very aged man, even fourscore years old: and he had provided the king with sustenance while he lay at Mahanaim; for he was a very great man.

YLT: and Barzillai is very aged, a son of eighty years, and he hath sustained the king in his abiding in Mahanaim, for he is a very great man;

Exposition: 2Samuel 19:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now Barzillai was a very aged man, even fourscore years old: and he had provided the king of sustenance while he lay at Mahanaim; for he was a very great man.'. 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 19:33

Hebrew

וּבַרְזִלַּי זָקֵן מְאֹד בֶּן־שְׁמֹנִים שָׁנָה וְהֽוּא־כִלְכַּל אֶת־הַמֶּלֶךְ בְּשִׁיבָתוֹ בְמַחֲנַיִם כִּֽי־אִישׁ גָּדוֹל הוּא מְאֹֽד׃

vvarezilay-zaqen-me'od-ven-shemoniym-shanah-vehv'-khilekhal-'et-hamelekhe-veshiyvatvo-vemachanayim-khiy-'iysh-gadvol-hv'-me'od

KJV: And the king said unto Barzillai, Come thou over with me, and I will feed thee with me in Jerusalem.

AKJV: And the king said to Barzillai, Come you over with me, and I will feed you with me in Jerusalem.

ASV: And the king said unto Barzillai, Come thou over with me, and I will sustain thee with me in Jerusalem.

YLT: and the king saith unto Barzillai, `Pass thou over with me, and I have sustained thee with me in Jerusalem.'

Exposition: 2Samuel 19:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king said unto Barzillai, Come thou over with me, and I will feed thee with me in Jerusalem.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Samuel 19:34

Hebrew

וַיֹּאמֶר הַמֶּלֶךְ אֶל־בַּרְזִלָּי אַתָּה עֲבֹר אִתִּי וְכִלְכַּלְתִּי אֹתְךָ עִמָּדִי בִּירוּשָׁלָֽ͏ִם׃

vayo'mer-hamelekhe-'el-varezilay-'atah-'avor-'itiy-vekhilekhaletiy-'otekha-'imadiy-viyrvshalaim

KJV: And Barzillai said unto the king, How long have I to live, that I should go up with the king unto Jerusalem?

AKJV: And Barzillai said to the king, How long have I to live, that I should go up with the king to Jerusalem?

ASV: And Barzillai said unto the king, How many are the days of the years of my life, that I should go up with the king unto Jerusalem?

YLT: And Barzillai saith unto the king, `How many are the days of the years of my life, that I go up with the king to Jerusalem?

Exposition: 2Samuel 19:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Barzillai said unto the king, How long have I to live, that I should go up with the king unto Jerusalem?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Samuel 19:35

Hebrew

וַיֹּאמֶר בַּרְזִלַּי אֶל־הַמֶּלֶךְ כַּמָּה יְמֵי שְׁנֵי חַיַּי כִּי־אֶעֱלֶה אֶת־הַמֶּלֶךְ יְרוּשָׁלָֽ͏ִם׃

vayo'mer-varezilay-'el-hamelekhe-khamah-yemey-sheney-chayay-khiy-'e'eleh-'et-hamelekhe-yervshalaim

KJV: I am this day fourscore years old: and can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should thy servant be yet a burden unto my lord the king?

AKJV: I am this day fourscore years old: and can I discern between good and evil? can your servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? why then should your servant be yet a burden to my lord the king?

ASV: I am this day fourscore years old: can I discern between good and bad? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should thy servant be yet a burden unto my lord the king?

YLT: A son of eighty years I am to-day; do I know between good and evil? doth thy servant taste that which I am eating, and that which I drink? do I hearken any more to the voice of singers and songstresses? and why is thy servant any more for a burden unto my lord the king?

Exposition: 2Samuel 19:35 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I am this day fourscore years old: and can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should thy s...'. 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 19:36

Hebrew

בֶּן־שְׁמֹנִים שָׁנָה אָנֹכִי הַיּוֹם הַאֵדַע ׀ בֵּין־טוֹב לְרָע אִם־יִטְעַם עַבְדְּךָ אֶת־אֲשֶׁר אֹכַל וְאֶת־אֲשֶׁר אֶשְׁתֶּה אִם־אֶשְׁמַע עוֹד בְּקוֹל שָׁרִים וְשָׁרוֹת וְלָמָּה יִֽהְיֶה עַבְדְּךָ עוֹד לְמַשָּׂא אֶל־אֲדֹנִי הַמֶּֽלֶךְ׃

ven-shemoniym-shanah-'anokhiy-hayvom-ha'eda'- -veyn-tvov-lera'-'im-yite'am-'avedekha-'et-'asher-'okhal-ve'et-'asher-'esheteh-'im-'eshema'-'vod-veqvol-shariym-vesharvot-velamah-yiheyeh-'avedekha-'vod-lemasha'-'el-'adoniy-hamelekhe

KJV: Thy servant will go a little way over Jordan with the king: and why should the king recompense it me with such a reward?

AKJV: Your servant will go a little way over Jordan with the king: and why should the king recompense it me with such a reward?

ASV: Thy servant would but just go over the Jordan with the king: and why should the king recompense it me with such a reward?

YLT: As a little thing, thy servant doth pass over the Jordan with the king, and why doth the king recompense me this recompense?

Exposition: 2Samuel 19:36 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thy servant will go a little way over Jordan with the king: and why should the king recompense it me with such a reward?'. 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 19:37

Hebrew

כִּמְעַט יַעֲבֹר עַבְדְּךָ אֶת־הַיַּרְדֵּן אֶת־הַמֶּלֶךְ וְלָמָּה יִגְמְלֵנִי הַמֶּלֶךְ הַגְּמוּלָה הַזֹּֽאת׃

khime'at-ya'avor-'avedekha-'et-hayareden-'et-hamelekhe-velamah-yigemeleniy-hamelekhe-hagemvlah-hazo't

KJV: Let thy servant, I pray thee, turn back again, that I may die in mine own city, and be buried by the grave of my father and of my mother. But behold thy servant Chimham; let him go over with my lord the king; and do to him what shall seem good unto thee.

AKJV: Let your servant, I pray you, turn back again, that I may die in my own city, and be buried by the grave of my father and of my mother. But behold your servant Chimham; let him go over with my lord the king; and do to him what shall seem good to you.

ASV: Let thy servant, I pray thee, turn back again, that I may die in mine own city, by the grave of my father and my mother. But behold, thy servant Chimham; let him go over with my lord the king; and do to him what shall seem good unto thee.

YLT: Let, I pray thee, thy servant turn back again, and I die in mine own city, near the burying-place of my father and of my mother, --and lo, thy servant Chimham, let him pass over with my lord the king, and do thou to him that which is good in thine eyes.'

Exposition: 2Samuel 19:37 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Let thy servant, I pray thee, turn back again, that I may die in mine own city, and be buried by the grave of my father and of my mother. But behold thy servant Chimham; let him go over with my lord the king; and do t...'. 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 19:38

Hebrew

יָֽשָׁב־נָא עַבְדְּךָ וְאָמֻת בְּעִירִי עִם קֶבֶר אָבִי וְאִמִּי וְהִנֵּה ׀ עַבְדְּךָ כִמְהָם יַֽעֲבֹר עִם־אֲדֹנִי הַמֶּלֶךְ וַעֲשֵׂה־לוֹ אֵת אֲשֶׁר־טוֹב בְּעֵינֶֽיךָ׃

yashav-na'-'avedekha-ve'amut-ve'iyriy-'im-qever-'aviy-ve'imiy-vehineh- -'avedekha-khimeham-ya'avor-'im-'adoniy-hamelekhe-va'asheh-lvo-'et-'asher-tvov-ve'eyneykha

KJV: And the king answered, Chimham shall go over with me, and I will do to him that which shall seem good unto thee: and whatsoever thou shalt require of me, that will I do for thee.

AKJV: And the king answered, Chimham shall go over with me, and I will do to him that which shall seem good to you: and whatever you shall require of me, that will I do for you.

ASV: And the king answered, Chimham shall go over with me, and I will do to him that which shall seem good unto thee: and whatsoever thou shalt require of me, that will I do for thee.

YLT: And the king saith, `With me doth Chimham go over, and I do to him that which is good in thine eyes, yea, all that thou dost fix on me I do to thee.'

Exposition: 2Samuel 19:38 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king answered, Chimham shall go over with me, and I will do to him that which shall seem good unto thee: and whatsoever thou shalt require of me, that will I do for 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 19:39

Hebrew

וַיֹּאמֶר הַמֶּלֶךְ אִתִּי יַעֲבֹר כִּמְהָם וַאֲנִי אֶעֱשֶׂה־לּוֹ אֶת־הַטּוֹב בְּעֵינֶיךָ וְכֹל אֲשֶׁר־תִּבְחַר עָלַי אֶֽעֱשֶׂה־לָּֽךְ׃

vayo'mer-hamelekhe-'itiy-ya'avor-khimeham-va'aniy-'e'esheh-lvo-'et-hatvov-ve'eyneykha-vekhol-'asher-tivechar-'alay-'e'esheh-lakhe

KJV: And all the people went over Jordan. And when the king was come over, the king kissed Barzillai, and blessed him; and he returned unto his own place.

AKJV: And all the people went over Jordan. And when the king was come over, the king kissed Barzillai, and blessed him; and he returned to his own place.

ASV: And all the people went over the Jordan, and the king went over: and the king kissed Barzillai, and blessed him; and he returned unto his own place.

YLT: And all the people pass over the Jordan, and the king hath passed over, and the king giveth a kiss to Barzillai, and blesseth him, and he turneth back to his place.

Exposition: 2Samuel 19:39 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And all the people went over Jordan. And when the king was come over, the king kissed Barzillai, and blessed him; and he returned unto his own place.'. 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 19:40

Hebrew

וַיַּעֲבֹר כָּל־הָעָם אֶת־הַיַּרְדֵּן וְהַמֶּלֶךְ עָבָר וַיִּשַּׁק הַמֶּלֶךְ לְבַרְזִלַּי וַיְבָרֲכֵהוּ וַיָּשָׁב לִמְקֹמֽוֹ׃

vaya'avor-khal-ha'am-'et-hayareden-vehamelekhe-'avar-vayishaq-hamelekhe-levarezilay-vayevarakhehv-vayashav-limeqomvo

KJV: Then the king went on to Gilgal, and Chimham went on with him: and all the people of Judah conducted the king, and also half the people of Israel.

AKJV: Then the king went on to Gilgal, and Chimham went on with him: and all the people of Judah conducted the king, and also half the people of Israel. ¶

ASV: So the king went over to Gilgal, and Chimham went over with him: and all the people of Judah brought the king over, and also half the people of Israel.

YLT: And the king passeth over to Gilgal, and Chimham hath passed over with him, and all the people of Judah, and they bring over the king, and also the half of the people of Israel.

Exposition: 2Samuel 19:40 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the king went on to Gilgal, and Chimham went on with him: and all the people of Judah conducted the king, and also half the people 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 19:41

Hebrew

וַיַּעֲבֹר הַמֶּלֶךְ הַגִּלְגָּלָה וְכִמְהָן עָבַר עִמּוֹ וְכָל־עַם יְהוּדָה ויעברו הֶעֱבִירוּ אֶת־הַמֶּלֶךְ וְגַם חֲצִי עַם יִשְׂרָאֵֽל׃

vaya'avor-hamelekhe-hagilegalah-vekhimehan-'avar-'imvo-vekhal-'am-yehvdah-vy'vrv-he'eviyrv-'et-hamelekhe-vegam-chatziy-'am-yishera'el

KJV: And, behold, all the men of Israel came to the king, and said unto the king, Why have our brethren the men of Judah stolen thee away, and have brought the king, and his household, and all David’s men with him, over Jordan?

AKJV: And, behold, all the men of Israel came to the king, and said to the king, Why have our brothers the men of Judah stolen you away, and have brought the king, and his household, and all David’s men with him, over Jordan?

ASV: And, behold, all the men of Israel came to the king, and said unto the king, Why have our brethren the men of Judah stolen thee away, and brought the king, and his household, over the Jordan, and all David’s men with him?

YLT: And, lo, all the men of Israel are coming unto the king, and they say unto the king, `Wherefore have they stolen thee--our brethren, the men of Judah?' (and they bring the king and his household over the Jordan, and all the men of David with him).

Exposition: 2Samuel 19:41 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And, behold, all the men of Israel came to the king, and said unto the king, Why have our brethren the men of Judah stolen thee away, and have brought the king, and his household, and all David’s men with him, over Jo...'. 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 19:42

Hebrew

וְהִנֵּה כָּל־אִישׁ יִשְׂרָאֵל בָּאִים אֶל־הַמֶּלֶךְ וַיֹּאמְרוּ אֶל־הַמֶּלֶךְ מַדּוּעַ גְּנָבוּךָ אַחֵינוּ אִישׁ יְהוּדָה וַיַּעֲבִרוּ אֶת־הַמֶּלֶךְ וְאֶת־בֵּיתוֹ אֶת־הַיַּרְדֵּן וְכָל־אַנְשֵׁי דָוִד עִמּֽוֹ׃

vehineh-khal-'iysh-yishera'el-va'iym-'el-hamelekhe-vayo'merv-'el-hamelekhe-madv'a-genavvkha-'acheynv-'iysh-yehvdah-vaya'avirv-'et-hamelekhe-ve'et-veytvo-'et-hayareden-vekhal-'aneshey-david-'imvo

KJV: And all the men of Judah answered the men of Israel, Because the king is near of kin to us: wherefore then be ye angry for this matter? have we eaten at all of the king’s cost? or hath he given us any gift?

AKJV: And all the men of Judah answered the men of Israel, Because the king is near of kin to us: why then be you angry for this matter? have we eaten at all of the king’s cost? or has he given us any gift?

ASV: And all the men of Judah answered the men of Israel, Because the king is near of kin to us: wherefore then are ye angry for this matter? have we eaten at all at the king’s cost? or hath he given us any gift?

YLT: And all the men of Judah answer against the men of Israel, `Because the king is near unto us, and why is this--ye are displeased about this matter? have we at all eaten of the king's substance? a gift hath he lifted up to us?'

Exposition: 2Samuel 19:42 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And all the men of Judah answered the men of Israel, Because the king is near of kin to us: wherefore then be ye angry for this matter? have we eaten at all of the king’s cost? or hath he given us any gift?'. 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 19:43

Hebrew

וַיַּעַן כָּל־אִישׁ יְהוּדָה עַל־אִישׁ יִשְׂרָאֵל כִּֽי־קָרוֹב הַמֶּלֶךְ אֵלַי וְלָמָּה זֶּה חָרָה לְךָ עַל־הַדָּבָר הַזֶּה הֶאָכוֹל אָכַלְנוּ מִן־הַמֶּלֶךְ אִם־נִשֵּׂאת נִשָּׂא לָֽנוּ׃

vaya'an-khal-'iysh-yehvdah-'al-'iysh-yishera'el-khiy-qarvov-hamelekhe-'elay-velamah-zeh-charah-lekha-'al-hadavar-hazeh-he'akhvol-'akhalenv-min-hamelekhe-'im-nishe't-nisha'-lanv

KJV: And the men of Israel answered the men of Judah, and said, We have ten parts in the king, and we have also more right in David than ye: why then did ye despise us, that our advice should not be first had in bringing back our king? And the words of the men of Judah were fiercer than the words of the men of Israel.

AKJV: And the men of Israel answered the men of Judah, and said, We have ten parts in the king, and we have also more right in David than you: why then did you despise us, that our advice should not be first had in bringing back our king? And the words of the men of Judah were fiercer than the words of the men of Israel.

ASV: And the men of Israel answered the men of Judah, and said, We have ten parts in the king, and we have also more right in David than ye: why then did ye despise us, that our advice should not be first had in bringing back our king? And the words of the men of Judah were fiercer than the words of the men of Israel.

YLT: And the men of Israel answer the men of Judah, and say, `Ten parts we have in the king, and also in David more than you; and wherefore have ye lightly esteemed us, that our word hath not been first to bring back our king?' And the word of the men of Judah is sharper than the word of the men of Israel.

Exposition: 2Samuel 19:43 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the men of Israel answered the men of Judah, and said, We have ten parts in the king, and we have also more right in David than ye: why then did ye despise us, that our advice should not be first had in bringing b...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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