Apologetics Bible

2Samuel 21:1

Hebrew

וַיְהִי רָעָב בִּימֵי דָוִד שָׁלֹשׁ שָׁנִים שָׁנָה אַחֲרֵי שָׁנָה וַיְבַקֵּשׁ דָּוִד אֶת־פְּנֵי יְהוָה וַיֹּאמֶר יְהוָה אֶל־שָׁאוּל וְאֶל־בֵּית הַדָּמִים עַל־אֲשֶׁר־הֵמִית אֶת־הַגִּבְעֹנִֽים׃

vayehiy-ra'av-viymey-david-shalosh-shaniym-shanah-'acharey-shanah-vayevaqesh-david-'et-feney-yehvah-vayo'mer-yehvah-'el-sha'vl-ve'el-veyt-hadamiym-'al-'asher-hemiyt-'et-hagive'oniym

KJV: Then there was a famine in the days of David three years, year after year; and David enquired of the LORD. And the LORD answered, It is for Saul, and for his bloody house, because he slew the Gibeonites.

AKJV: Then there was a famine in the days of David three years, year after year; and David inquired of the LORD. And the LORD answered, It is for Saul, and for his bloody house, because he slew the Gibeonites.

ASV: And there was a famine in the days of David three years, year after year; and David sought the face of Jehovah. And Jehovah said, It is for Saul, and for his bloody house, because he put to death the Gibeonites.

YLT: And there is a famine in the days of David three years, year after year, and David seeketh the face of Jehovah, and Jehovah saith, `For Saul and for the bloody house, because that he put to death the Gibeonites.'

Exposition: 2Samuel 21:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then there was a famine in the days of David three years, year after year; and David enquired of the LORD. And the LORD answered, It is for Saul, and for his bloody house, because he slew the Gibeonites.'. 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 21:2

Hebrew

וַיִּקְרָא הַמֶּלֶךְ לַגִּבְעֹנִים וַיֹּאמֶר אֲלֵיהֶם וְהַגִּבְעֹנִים לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה כִּי אִם־מִיֶּתֶר הָאֱמֹרִי וּבְנֵי יִשְׂרָאֵל נִשְׁבְּעוּ לָהֶם וַיְבַקֵּשׁ שָׁאוּל לְהַכֹּתָם בְּקַנֹּאתוֹ לִבְנֵֽי־יִשְׂרָאֵל וִיהוּדָֽה׃

vayiqera'-hamelekhe-lagive'oniym-vayo'mer-'aleyhem-vehagive'oniym-lo'-miveney-yishera'el-hemah-khiy-'im-miyeter-ha'emoriy-vveney-yishera'el-nisheve'v-lahem-vayevaqesh-sha'vl-lehakhotam-veqano'tvo-liveney-yishera'el-viyhvdah

KJV: And the king called the Gibeonites, and said unto them; (now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal to the children of Israel and Judah.)

AKJV: And the king called the Gibeonites, and said to them; (now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn to them: and Saul sought to slay them in his zeal to the children of Israel and Judah.)

ASV: And the king called the Gibeonites, and said unto them (now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal for the children of Israel and Judah);

YLT: And the king calleth for the Gibeonites, and saith unto them--as to the Gibeonites, they are not of the sons of Israel, but of the remnant of the Amorite, and the sons of Israel had sworn to them, and Saul seeketh to smite them in his zeal for the sons of Israel and Judah--

Exposition: 2Samuel 21:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king called the Gibeonites, and said unto them; (now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to sl...'. 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 21:3

Hebrew

וַיֹּאמֶר דָּוִד אֶל־הַגִּבְעֹנִים מָה אֶעֱשֶׂה לָכֶם וּבַמָּה אֲכַפֵּר וּבָרְכוּ אֶת־נַחֲלַת יְהוָֽה׃

vayo'mer-david-'el-hagive'oniym-mah-'e'esheh-lakhem-vvamah-'akhafer-vvarekhv-'et-nachalat-yehvah

KJV: Wherefore David said unto the Gibeonites, What shall I do for you? and wherewith shall I make the atonement, that ye may bless the inheritance of the LORD?

AKJV: Why David said to the Gibeonites, What shall I do for you? and with which shall I make the atonement, that you may bless the inheritance of the LORD?

ASV: and David said unto the Gibeonites, What shall I do for you? and wherewith shall I make atonement, that ye may bless the inheritance of Jehovah?

YLT: yea, David saith unto the Gibeonites, `What do I do for you? and with what do I make atonement? and bless ye the inheritance of Jehovah.'

Exposition: 2Samuel 21:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Wherefore David said unto the Gibeonites, What shall I do for you? and wherewith shall I make the atonement, that ye may bless the inheritance of the LORD?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Samuel 21:4

Hebrew

וַיֹּאמְרוּ לוֹ הַגִּבְעֹנִים אֵֽין־לי לָנוּ כֶּסֶף וְזָהָב עִם־שָׁאוּל וְעִם־בֵּיתוֹ וְאֵֽין־לָנוּ אִישׁ לְהָמִית בְּיִשְׂרָאֵל וַיֹּאמֶר מָֽה־אַתֶּם אֹמְרִים אֶעֱשֶׂה לָכֶֽם׃

vayo'merv-lvo-hagive'oniym-'eyn-ly-lanv-khesef-vezahav-'im-sha'vl-ve'im-veytvo-ve'eyn-lanv-'iysh-lehamiyt-veyishera'el-vayo'mer-mah-'atem-'omeriym-'e'esheh-lakhem

KJV: And the Gibeonites said unto him, We will have no silver nor gold of Saul, nor of his house; neither for us shalt thou kill any man in Israel. And he said, What ye shall say, that will I do for you.

AKJV: And the Gibeonites said to him, We will have no silver nor gold of Saul, nor of his house; neither for us shall you kill any man in Israel. And he said, What you shall say, that will I do for you.

ASV: And the Gibeonites said unto him, It is no matter of silver or gold between us and Saul, or his house; neither is it for us to put any man to death in Israel. And he said, What ye shall say, that will I do for you.

YLT: And the Gibeonites say to him, We have no silver and gold by Saul and by his house, and we have no man to put to death in Israel;' and he saith, What ye are saying I do to you.'

Exposition: 2Samuel 21:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the Gibeonites said unto him, We will have no silver nor gold of Saul, nor of his house; neither for us shalt thou kill any man in Israel. And he said, What ye shall say, that will I do for you.'. 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 21:5

Hebrew

וַיֹּֽאמְרוּ אֶל־הַמֶּלֶךְ הָאִישׁ אֲשֶׁר כִּלָּנוּ וַאֲשֶׁר דִּמָּה־לָנוּ נִשְׁמַדְנוּ מֵֽהִתְיַצֵּב בְּכָל־גְּבֻל יִשְׂרָאֵֽל׃

vayo'merv-'el-hamelekhe-ha'iysh-'asher-khilanv-va'asher-dimah-lanv-nishemadenv-mehiteyatzev-vekhal-gevul-yishera'el

KJV: And they answered the king, The man that consumed us, and that devised against us that we should be destroyed from remaining in any of the coasts of Israel,

AKJV: And they answered the king, The man that consumed us, and that devised against us that we should be destroyed from remaining in any of the coasts of Israel,

ASV: And they said unto the king, The man that consumed us, and that devised against us, that we should be destroyed from remaining in any of the borders of Israel,

YLT: And they say unto the king, `The man who consumed us, and who devised against us--we have been destroyed from stationing ourselves in all the border of Israel--

Exposition: 2Samuel 21:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they answered the king, The man that consumed us, and that devised against us that we should be destroyed from remaining in any of the coasts 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 21:6

Hebrew

ינתן־יֻתַּן־לָנוּ שִׁבְעָה אֲנָשִׁים מִבָּנָיו וְהוֹקֽ͏ַעֲנוּם לַֽיהוָה בְּגִבְעַת שָׁאוּל בְּחִיר יְהוָה וַיֹּאמֶר הַמֶּלֶךְ אֲנִי אֶתֵּֽן׃

yntn-yutan-lanv-shive'ah-'anashiym-mivanayv-vehvoqa'anvm-layhvah-vegive'at-sha'vl-vechiyr-yehvah-vayo'mer-hamelekhe-'aniy-'eten

KJV: Let seven men of his sons be delivered unto us, and we will hang them up unto the LORD in Gibeah of Saul, whom the LORD did choose. And the king said, I will give them.

AKJV: Let seven men of his sons be delivered to us, and we will hang them up to the LORD in Gibeah of Saul, whom the LORD did choose. And the king said, I will give them.

ASV: let seven men of his sons be delivered unto us, and we will hang them up unto Jehovah in Gibeah of Saul, the chosen of Jehovah. And the king said, I will give them.

YLT: let there be given to us seven men of his sons, and we have hanged them before Jehovah, in the height of Saul, the chosen of Jehovah.' And the king saith, `I do give;'

Exposition: 2Samuel 21:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Let seven men of his sons be delivered unto us, and we will hang them up unto the LORD in Gibeah of Saul, whom the LORD did choose. And the king said, I will give them.'. 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 21:7

Hebrew

וַיַּחְמֹל הַמֶּלֶךְ עַל־מְפִי־בֹשֶׁת בֶּן־יְהוֹנָתָן בֶּן־שָׁאוּל עַל־שְׁבֻעַת יְהוָה אֲשֶׁר בֵּֽינֹתָם בֵּין דָּוִד וּבֵין יְהוֹנָתָן בֶּן־שָׁאֽוּל׃

vayachemol-hamelekhe-'al-mefiy-voshet-ven-yehvonatan-ven-sha'vl-'al-shevu'at-yehvah-'asher-veynotam-veyn-david-vveyn-yehvonatan-ven-sha'vl

KJV: But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of the LORD’S oath that was between them, between David and Jonathan the son of Saul.

AKJV: But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of the LORD’s oath that was between them, between David and Jonathan the son of Saul.

ASV: But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of Jehovah’s oath that was between them, between David and Jonathan the son of Saul.

YLT: and the king hath pity on Mephibosheth son of Jonathan, son of Saul, because of the oath of Jehovah that is between them, between David and Jonathan son of Saul;

Exposition: 2Samuel 21:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of the LORD’S oath that was between them, between David and Jonathan the son of Saul.'. 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 21:8

Hebrew

וַיִּקַּח הַמֶּלֶךְ אֶת־שְׁנֵי בְּנֵי רִצְפָּה בַת־אַיָּה אֲשֶׁר יָלְדָה לְשָׁאוּל אֶת־אַרְמֹנִי וְאֶת־מְפִבֹשֶׁת וְאֶת־חֲמֵשֶׁת בְּנֵי מִיכַל בַּת־שָׁאוּל אֲשֶׁר יָלְדָה לְעַדְרִיאֵל בֶּן־בַּרְזִלַּי הַמְּחֹלָתִֽי׃

vayiqach-hamelekhe-'et-sheney-veney-ritzefah-vat-'ayah-'asher-yaledah-lesha'vl-'et-'aremoniy-ve'et-mefivoshet-ve'et-chameshet-veney-miykhal-vat-sha'vl-'asher-yaledah-le'aderiy'el-ven-varezilay-hamecholatiy

KJV: But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite:

AKJV: But the king took the two sons of Rizpah the daughter of Aiah, whom she bore to Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite:

ASV: But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she bare to Adriel the son of Barzillai the Meholathite:

YLT: and the king taketh the two sons of Rizpah daughter of Aiah, whom she bore to Saul, Armoni and Mephibosheth, and the five sons of Michal daughter of Saul whom she bare to Adriel son of Barzillai the Meholathite,

Exposition: 2Samuel 21:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai th...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Samuel 21:9

Hebrew

וַֽיִּתְּנֵם בְּיַד הַגִּבְעֹנִים וַיֹּקִיעֻם בָּהָר לִפְנֵי יְהוָה וַיִּפְּלוּ שבעתים שְׁבַעְתָּם יָחַד והם וְהֵמָּה הֻמְתוּ בִּימֵי קָצִיר בָּרִאשֹׁנִים תחלת בִּתְחִלַּת קְצִיר שְׂעֹרִֽים׃

vayitenem-veyad-hagive'oniym-vayoqiy'um-vahar-lifeney-yehvah-vayifelv-shv'tym-sheva'etam-yachad-vhm-vehemah-humetv-viymey-qatziyr-vari'shoniym-tchlt-vitechilat-qetziyr-she'oriym

KJV: And he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the LORD: and they fell all seven together, and were put to death in the days of harvest, in the first days, in the beginning of barley harvest.

AKJV: And he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the LORD: and they fell all seven together, and were put to death in the days of harvest, in the first days, in the beginning of barley harvest. ¶

ASV: and he delivered them into the hands of the Gibeonites, and they hanged them in the mountain before Jehovah, and they fell all seven together. And they were put to death in the days of harvest, in the first days, at the beginning of barley harvest.

YLT: and giveth them into the hand of the Gibeonites, and they hang them in the hill before Jehovah; and the seven fall together, and they have been put to death in the days of harvest, in the first days , the commencement of barley-harvest.

Exposition: 2Samuel 21:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the LORD: and they fell all seven together, and were put to death in the days of harvest, in the first days, in the begin...'. 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 21:10

Hebrew

וַתִּקַּח רִצְפָּה בַת־אַיָּה אֶת־הַשַּׂק וַתַּטֵּהוּ לָהּ אֶל־הַצּוּר מִתְּחִלַּת קָצִיר עַד נִתַּךְ־מַיִם עֲלֵיהֶם מִן־הַשָּׁמָיִם וְלֹֽא־נָתְנָה עוֹף הַשָּׁמַיִם לָנוּחַ עֲלֵיהֶם יוֹמָם וְאֶת־חַיַּת הַשָּׂדֶה לָֽיְלָה׃

vatiqach-ritzefah-vat-'ayah-'et-hashaq-vatatehv-lah-'el-hatzvr-mitechilat-qatziyr-'ad-nitakhe-mayim-'aleyhem-min-hashamayim-velo'-natenah-'vof-hashamayim-lanvcha-'aleyhem-yvomam-ve'et-chayat-hashadeh-layelah

KJV: And Rizpah the daughter of Aiah took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night.

AKJV: And Rizpah the daughter of Aiah took sackcloth, and spread it for her on the rock, from the beginning of harvest until water dropped on them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night.

ASV: And Rizpah the daughter of Aiah took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water was poured upon them from heaven; and she suffered neither the birds of the heavens to rest on them by day, nor the beasts of the field by night.

YLT: And Rizpah daughter of Aiah taketh the sackcloth, and stretcheth it out for herself on the rock, from the commencement of harvest till water hath been poured out upon them from the heavens, and hath not suffered a fowl of the heavens to rest upon them by day, or the beast of the field by night.

Exposition: 2Samuel 21:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Rizpah the daughter of Aiah took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them...'. 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 21:11

Hebrew

וַיֻּגַּד לְדָוִד אֵת אֲשֶׁר־עָשְׂתָה רִצְפָּה בַת־אַיָּה פִּלֶגֶשׁ שָׁאֽוּל׃

vayugad-ledavid-'et-'asher-'ashetah-ritzefah-vat-'ayah-filegesh-sha'vl

KJV: And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done.

AKJV: And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done. ¶

ASV: And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done.

YLT: And it is declared to David that which Rizpah daughter of Aiah, concubine of Saul, hath done,

Exposition: 2Samuel 21:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done.'. 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 21:12

Hebrew

וַיֵּלֶךְ דָּוִד וַיִּקַּח אֶת־עַצְמוֹת שָׁאוּל וְאֶת־עַצְמוֹת יְהוֹנָתָן בְּנוֹ מֵאֵת בַּעֲלֵי יָבֵישׁ גִּלְעָד אֲשֶׁר גָּנְבוּ אֹתָם מֵרְחֹב בֵּֽית־שַׁן אֲשֶׁר תלום תְּלָאוּם שם הפלשתים שָׁמָּה פְּלִשְׁתִּים בְּיוֹם הַכּוֹת פְּלִשְׁתִּים אֶת־שָׁאוּל בַּגִּלְבֹּֽעַ׃

vayelekhe-david-vayiqach-'et-'atzemvot-sha'vl-ve'et-'atzemvot-yehvonatan-venvo-me'et-va'aley-yaveysh-gile'ad-'asher-ganevv-'otam-merechov-veyt-shan-'asher-tlvm-tela'vm-shm-hflshtym-shamah-felishetiym-veyvom-hakhvot-felishetiym-'et-sha'vl-vagilevo'a

KJV: And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabesh–gilead, which had stolen them from the street of Beth–shan, where the Philistines had hanged them, when the Philistines had slain Saul in Gilboa:

AKJV: And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabeshgilead, which had stolen them from the street of Bethshan, where the Philistines had hanged them, when the Philistines had slain Saul in Gilboa:

ASV: And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabesh-gilead, who had stolen them from the street of Beth-shan, where the Philistines had hanged them, in the day that the Philistines slew Saul in Gilboa;

YLT: and David goeth and taketh the bones of Saul, and the bones of Jonathan his son, from the possessors of Jabesh-Gilead, who had stolen them from the broad place of Beth-Shan, where the Philistines hanged them, in the day of the Philistines smiting Saul in Gilboa;

Exposition: 2Samuel 21:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabesh–gilead, which had stolen them from the street of Beth–shan, where the Philistines had hanged them, when the Philistine...'. 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 21:13

Hebrew

וַיַּעַל מִשָּׁם אֶת־עַצְמוֹת שָׁאוּל וְאֶת־עַצְמוֹת יְהוֹנָתָן בְּנוֹ וַיַּאַסְפוּ אֶת־עַצְמוֹת הַמּוּקָעִֽים׃

vaya'al-misham-'et-'atzemvot-sha'vl-ve'et-'atzemvot-yehvonatan-venvo-vaya'asefv-'et-'atzemvot-hamvqa'iym

KJV: And he brought up from thence the bones of Saul and the bones of Jonathan his son; and they gathered the bones of them that were hanged.

AKJV: And he brought up from there the bones of Saul and the bones of Jonathan his son; and they gathered the bones of them that were hanged.

ASV: and he brought up from thence the bones of Saul and the bones of Jonathan his son: and they gathered the bones of them that were hanged.

YLT: and he bringeth up thence the bones of Saul, and the bones of Jonathan his son, and they gather the bones of those hanged,

Exposition: 2Samuel 21:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he brought up from thence the bones of Saul and the bones of Jonathan his son; and they gathered the bones of them that were hanged.'. 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 21:14

Hebrew

וַיִּקְבְּרוּ אֶת־עַצְמוֹת־שָׁאוּל וִיהוֹנָֽתָן־בְּנוֹ בְּאֶרֶץ בִּנְיָמִן בְּצֵלָע בְּקֶבֶר קִישׁ אָבִיו וַֽיַּעֲשׂוּ כֹּל אֲשֶׁר־צִוָּה הַמֶּלֶךְ וַיֵּעָתֵר אֱלֹהִים לָאָרֶץ אַֽחֲרֵי־כֵֽן׃

vayiqeverv-'et-'atzemvot-sha'vl-viyhvonatan-venvo-ve'eretz-vineyamin-vetzela'-veqever-qiysh-'aviyv-vaya'ashv-khol-'asher-tzivah-hamelekhe-vaye'ater-'elohiym-la'aretz-'acharey-khen

KJV: And the bones of Saul and Jonathan his son buried they in the country of Benjamin in Zelah, in the sepulchre of Kish his father: and they performed all that the king commanded. And after that God was intreated for the land.

AKJV: And the bones of Saul and Jonathan his son buried they in the country of Benjamin in Zelah, in the sepulcher of Kish his father: and they performed all that the king commanded. And after that God was entreated for the land. ¶

ASV: And they buried the bones of Saul and Jonathan his son in the country of Benjamin in Zela, in the sepulchre of Kish his father: and they performed all that the king commanded. And after that God was entreated for the land.

YLT: and bury the bones of Saul and of Jonathan his son in the land of Benjamin, in Zelah, in the burying-place of Kish his father, and do all that the king commanded, and God is entreated for the land afterwards.

Exposition: 2Samuel 21:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the bones of Saul and Jonathan his son buried they in the country of Benjamin in Zelah, in the sepulchre of Kish his father: and they performed all that the king commanded. And after that God was intreated for 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 21:15

Hebrew

וַתְּהִי־עוֹד מִלְחָמָה לַפְּלִשְׁתִּים אֶת־יִשְׂרָאֵל וַיֵּרֶד דָּוִד וַעֲבָדָיו עִמּוֹ וַיִּלָּחֲמוּ אֶת־פְּלִשְׁתִּים וַיָּעַף דָּוִֽד׃

vatehiy-'vod-milechamah-lafelishetiym-'et-yishera'el-vayered-david-va'avadayv-'imvo-vayilachamv-'et-felishetiym-vaya'af-david

KJV: Moreover the Philistines had yet war again with Israel; and David went down, and his servants with him, and fought against the Philistines: and David waxed faint.

AKJV: Moreover the Philistines had yet war again with Israel; and David went down, and his servants with him, and fought against the Philistines: and David waxed faint.

ASV: And the Philistines had war again with Israel; and David went down, and his servants with him, and fought against the Philistines. And David waxed faint;

YLT: And again have the Philistines war with Israel, and David goeth down, and his servants with him, and they fight with the Philistines; and David is weary,

Exposition: 2Samuel 21:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Moreover the Philistines had yet war again with Israel; and David went down, and his servants with him, and fought against the Philistines: and David waxed faint.'. 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 21:16

Hebrew

וישבו וְיִשְׁבִּי בְּנֹב אֲשֶׁר ׀ בִּילִידֵי הָרָפָה וּמִשְׁקַל קֵינוֹ שְׁלֹשׁ מֵאוֹת מִשְׁקַל נְחֹשֶׁת וְהוּא חָגוּר חֲדָשָׁה וַיֹּאמֶר לְהַכּוֹת אֶת־דָּוִֽד׃

vyshvv-veyisheviy-venov-'asher- -viyliydey-harafah-vmisheqal-qeynvo-shelosh-me'vot-misheqal-nechoshet-vehv'-chagvr-chadashah-vayo'mer-lehakhvot-'et-david

KJV: And Ishbi–benob, which was of the sons of the giant, the weight of whose spear weighed three hundred shekels of brass in weight, he being girded with a new sword, thought to have slain David.

AKJV: And Ishbibenob, which was of the sons of the giant, the weight of whose spear weighed three hundred shekels of brass in weight, he being girded with a new sword, thought to have slain David.

ASV: and Ishbi-benob, who was of the sons of the giant, the weight of whose spear was three hundred shekels of brass in weight, he being girded with a new sword, thought to have slain David.

YLT: and Ishbi-Benob, who is among the children of the giant--the weight of his spear is three hundred shekels weight of brass, and he is girded with a new one--speaketh of smiting David,

Exposition: 2Samuel 21:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Ishbi–benob, which was of the sons of the giant, the weight of whose spear weighed three hundred shekels of brass in weight, he being girded with a new sword, thought to have slain 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 21:17

Hebrew

וַיַּֽעֲזָר־לוֹ אֲבִישַׁי בֶּן־צְרוּיָה וַיַּךְ אֶת־הַפְּלִשְׁתִּי וַיְמִיתֵהוּ אָז נִשְׁבְּעוּ אַנְשֵׁי־דָוִד לוֹ לֵאמֹר לֹא־תֵצֵא עוֹד אִתָּנוּ לַמִּלְחָמָה וְלֹא תְכַבֶּה אֶת־נֵר יִשְׂרָאֵֽל׃

vaya'azar-lvo-'aviyshay-ven-tzervyah-vayakhe-'et-hafelishetiy-vayemiytehv-'az-nisheve'v-'aneshey-david-lvo-le'mor-lo'-tetze'-'vod-'itanv-lamilechamah-velo'-tekhaveh-'et-ner-yishera'el

KJV: But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel.

AKJV: But Abishai the son of Zeruiah succored him, and smote the Philistine, and killed him. Then the men of David swore to him, saying, You shall go no more out with us to battle, that you quench not the light of Israel.

ASV: But Abishai the son of Zeruiah succored him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the lamp of Israel.

YLT: and Abishai son of Zeruiah giveth help to him, and smiteth the Philistine, and putteth him to death; then swear the men of David to him, saying, `Thou dost not go out again with us to battle, nor quench the lamp of Israel.'

Exposition: 2Samuel 21:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light 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 21:18

Hebrew

וַֽיְהִי אַֽחֲרֵי־כֵן וַתְּהִי־עוֹד הַמִּלְחָמָה בְּגוֹב עִם־פְּלִשְׁתִּים אָז הִכָּה סִבְּכַי הַחֻשָׁתִי אֶת־סַף אֲשֶׁר בִּילִדֵי הָרָפָֽה׃

vayehiy-'acharey-khen-vatehiy-'vod-hamilechamah-vegvov-'im-felishetiym-'az-hikhah-sivekhay-hachushatiy-'et-saf-'asher-viylidey-harafah

KJV: And it came to pass after this, that there was again a battle with the Philistines at Gob: then Sibbechai the Hushathite slew Saph, which was of the sons of the giant.

AKJV: And it came to pass after this, that there was again a battle with the Philistines at Gob: then Sibbechai the Hushathite slew Saph, which was of the sons of the giant.

ASV: And it came to pass after this, that there was again war with the Philistines at Gob: then Sibbecai the Hushathite slew Saph, who was of the sons of the giant.

YLT: And it cometh to pass afterwards, that the battle is again in Gob with the Philistines, then hath Sibbechai the Hushathite smitten Saph, who is among the children of the giant.

Exposition: 2Samuel 21:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass after this, that there was again a battle with the Philistines at Gob: then Sibbechai the Hushathite slew Saph, which was of the sons of the giant.'. 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 21:19

Hebrew

וַתְּהִי־עוֹד הַמִּלְחָמָה בְּגוֹב עִם־פְּלִשְׁתִּים וַיַּךְ אֶלְחָנָן בֶּן־יַעְרֵי אֹרְגִים בֵּית הַלַּחְמִי אֵת גָּלְיָת הַגִּתִּי וְעֵץ חֲנִיתוֹ כִּמְנוֹר אֹרְגִֽים׃

vatehiy-'vod-hamilechamah-vegvov-'im-felishetiym-vayakhe-'elechanan-ven-ya'erey-'oregiym-veyt-halachemiy-'et-galeyat-hagitiy-ve'etz-chaniytvo-khimenvor-'oregiym

KJV: And there was again a battle in Gob with the Philistines, where Elhanan the son of Jaare–oregim, a Beth–lehemite, slew the brother of Goliath the Gittite, the staff of whose spear was like a weaver’s beam.

AKJV: And there was again a battle in Gob with the Philistines, where Elhanan the son of Jaareoregim, a Bethlehemite, slew the brother of Goliath the Gittite, the staff of whose spear was like a weaver’s beam.

ASV: And there was again war with the Philistines at Gob; and Elhanan the son of Jaare-oregim the Beth-lehemite slew Goliath the Gittite, the staff of whose spear was like a weaver’s beam.

YLT: And the battle is again in Gob with the Philistines, and Elhanan son of Jaare-Oregim, the Beth-Lehemite, smiteth a brother of Goliath the Gittite, and the wood of his spear is like a beam of weavers.

Exposition: 2Samuel 21:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there was again a battle in Gob with the Philistines, where Elhanan the son of Jaare–oregim, a Beth–lehemite, slew the brother of Goliath the Gittite, the staff of whose spear was like a weaver’s beam.'. 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 21:20

Hebrew

וַתְּהִי־עוֹד מִלְחָמָה בְּגַת וַיְהִי ׀ אִישׁ מדין מָדוֹן וְאֶצְבְּעֹת יָדָיו וְאֶצְבְּעֹת רַגְלָיו שֵׁשׁ וָשֵׁשׁ עֶשְׂרִים וְאַרְבַּע מִסְפָּר וְגַם־הוּא יֻלַּד לְהָרָפָֽה׃

vatehiy-'vod-milechamah-vegat-vayehiy- -'iysh-mdyn-madvon-ve'etzeve'ot-yadayv-ve'etzeve'ot-ragelayv-shesh-vashesh-'esheriym-ve'areva'-misefar-vegam-hv'-yulad-leharafah

KJV: And there was yet a battle in Gath, where was a man of great stature, that had on every hand six fingers, and on every foot six toes, four and twenty in number; and he also was born to the giant.

AKJV: And there was yet a battle in Gath, where was a man of great stature, that had on every hand six fingers, and on every foot six toes, four and twenty in number; and he also was born to the giant.

ASV: And there was again war at Gath, where was a man of great stature, that had on every hand six fingers, and on every foot six toes, four and twenty in number; and he also was born to the giant.

YLT: And the battle is again in Gath, and there is a man of stature, and the fingers of his hands are six, and the toes of his feet are six, twenty and four in number, and he also hath been born to the giant,

Exposition: 2Samuel 21:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there was yet a battle in Gath, where was a man of great stature, that had on every hand six fingers, and on every foot six toes, four and twenty in number; and he also was born to the giant.'. 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 21:21

Hebrew

וַיְחָרֵף אֶת־יִשְׂרָאֵל וַיַּכֵּהוּ יְהוֹנָתָן בֶּן־שמעי שִׁמְעָה אֲחִי דָוִֽד׃

vayecharef-'et-yishera'el-vayakhehv-yehvonatan-ven-shm'y-shime'ah-'achiy-david

KJV: And when he defied Israel, Jonathan the son of Shimea the brother of David slew him.

AKJV: And when he defied Israel, Jonathan the son of Shimeah the brother of David slew him.

ASV: And when he defied Israel, Jonathan the son of Shimei, David’s brother, slew him.

YLT: and he reproacheth Israel, and smite him doth Jonathan son of Shimeah, brother of David;

Exposition: 2Samuel 21:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when he defied Israel, Jonathan the son of Shimea the brother of David slew him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

2Samuel 21:22

Hebrew

אֶת־אַרְבַּעַת אֵלֶּה יֻלְּדוּ לְהָרָפָה בְּגַת וַיִּפְּלוּ בְיַד־דָּוִד וּבְיַד עֲבָדָֽיו׃

'et-'areva'at-'eleh-yuledv-leharafah-vegat-vayifelv-veyad-david-vveyad-'avadayv

KJV: These four were born to the giant in Gath, and fell by the hand of David, and by the hand of his servants.

AKJV: These four were born to the giant in Gath, and fell by the hand of David, and by the hand of his servants.

ASV: These four were born to the giant in Gath; and they fell by the hand of David, and by the hand of his servants.

YLT: these four have been born to the giant in Gath, and they fall by the hand of David, and by the hand of his servants.

Exposition: 2Samuel 21:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'These four were born to the giant in Gath, and fell by the hand of David, and by the hand of his 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.