Graph sources & collected evidence

7,279 entries, 8,023 evidence-backed relationships, 5,237 passage selections, 31,098 distinct source verses

Selected evidence covers Genesis 1–50, Exodus 1–40, Leviticus 1–27, Numbers 1–36, Deuteronomy 1–34, Joshua 1–24, Judges 1–21, Ruth 1–4, 1 Samuel 1–31, 2 Samuel 1–24, 1 Kings 1–22, 2 Kings 1–25, 1 Chronicles 1–29, 2 Chronicles 1–36, Ezra 1–10, Nehemiah 1–13, Esther 1–10, Job 1–42, Psalms 1–150, Proverbs 1–31, Ecclesiastes 1–12, Song of Solomon 1–8, Isaiah 1–66, Jeremiah 1–52, Lamentations 1–5, Ezekiel 1–48, Daniel 1–12, Hosea 1–14, Joel 1–3, Amos 1–9, Obadiah 1, Jonah 1–4, Micah 1–7, Nahum 1–3, Habakkuk 1–3, Zephaniah 1–3, Haggai 1–2, Zechariah 1–14, Malachi 1–4, Matthew 1–28, Mark 1–16, Luke 1–24, John 1–21, Acts 1–28, Romans 1–16, 1 Corinthians 1–16, 2 Corinthians 1–13, Galatians 1–6, Ephesians 1–6, Philippians 1–4, Colossians 1–4, 1 Thessalonians 1–5, 2 Thessalonians 1–3, 1 Timothy 1–6, 2 Timothy 1–4, Titus 1–3, Philemon 1, Hebrews 1–13, James 1–5, 1 Peter 1–5, 2 Peter 1–3, 1 John 1–5, 2 John 1, 3 John 1, Jude 1, Revelation 1–22, not every entity or relation. AI-assisted editing; human review pending. This is not independent historical verification.

Review dashboard and local proposal history

Human-reviewed relationships: 0 / 8,023

Unresolved interpretation register (327)

Alternative readings are recorded separately, not promoted to established graph facts. To approve a claim, a human must inspect every cited passage and commit their reviewer ID, method, date and status.

Identity of Jacob’s wrestling opponent

AI-assisted, human review pending, 2026-09-20

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Identity of Jacob’s wrestling opponent
  • The narrator describes the opponent as a man.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 32:24–30, engwebp

      24Jacob was left alone, and wrestled with a man there until the breaking of the day.

      25When he saw that he didn’t prevail against him, the man touched the hollow of his thigh, and the hollow of Jacob’s thigh was strained as he wrestled.

      26The man said, “Let me go, for the day breaks.” Jacob said, “I won’t let you go unless you bless me.”

      27He said to him, “What is your name?” He said, “Jacob”.

      28He said, “Your name will no longer be called Jacob, but Israel; for you have fought with God and with men, and have prevailed.”

      29Jacob asked him, “Please tell me your name.” He said, “Why is it that you ask what my name is?” So he blessed him there.

      30Jacob called the name of the place Peniel; for he said, “I have seen God face to face, and my life is preserved.”

  • Jacob says he has seen God face to face. This speech is not automatically converted into an identity assertion.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 32:24–30, engwebp

      24Jacob was left alone, and wrestled with a man there until the breaking of the day.

      25When he saw that he didn’t prevail against him, the man touched the hollow of his thigh, and the hollow of Jacob’s thigh was strained as he wrestled.

      26The man said, “Let me go, for the day breaks.” Jacob said, “I won’t let you go unless you bless me.”

      27He said to him, “What is your name?” He said, “Jacob”.

      28He said, “Your name will no longer be called Jacob, but Israel; for you have fought with God and with men, and have prevailed.”

      29Jacob asked him, “Please tell me your name.” He said, “Why is it that you ask what my name is?” So he blessed him there.

      30Jacob called the name of the place Peniel; for he said, “I have seen God face to face, and my life is preserved.”

Preserve both narrative and speech; withhold a definitive identity edge.

Agency and perspective in Joseph’s sale

AI-assisted, human review pending, 2026-09-20

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Agency and perspective in Joseph’s sale
  • Chapter 37 records Judah’s proposal, Midianite merchants and Ishmaelites.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 37:23–28, engwebp

      23When Joseph came to his brothers, they stripped Joseph of his tunic, the tunic of many colors that was on him;

      24and they took him, and threw him into the pit. The pit was empty. There was no water in it.

      25They sat down to eat bread, and they lifted up their eyes and looked, and saw a caravan of Ishmaelites coming from Gilead, with their camels bearing spices and balm and myrrh, going to carry it down to Egypt.

      26Judah said to his brothers, “What profit is it if we kill our brother and conceal his blood?

      27Come, and let’s sell him to the Ishmaelites, and not let our hand be on him; for he is our brother, our flesh.” His brothers listened to him.

      28Midianites who were merchants passed by, and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty pieces of silver. The merchants brought Joseph into Egypt.

  • In chapter 45 Joseph tells his brothers they sold him.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 45:4–8, engwebp

      4Joseph said to his brothers, “Come near to me, please.” They came near. He said, “I am Joseph, your brother, whom you sold into Egypt.

      5Now don’t be grieved, nor angry with yourselves, that you sold me here, for God sent me before you to preserve life.

      6For these two years the famine has been in the land, and there are yet five years, in which there will be no plowing and no harvest.

      7God sent me before you to preserve for you a remnant on the earth, and to save you alive by a great deliverance.

      8So now it wasn’t you who sent me here, but God, and he has made me a father to Pharaoh, lord of all his house, and ruler over all the land of Egypt.

Record participation and sources without assigning sole agency or claiming to resolve the interpretive tension.

Reuel, Jethro and Hobab: names and identity

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Reuel, Jethro and Hobab: names and identity
  • Exodus 2 calls the daughters’ father Reuel.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EXO 2:16–22, engwebp

      16Now the priest of Midian had seven daughters. They came and drew water, and filled the troughs to water their father’s flock.

      17The shepherds came and drove them away; but Moses stood up and helped them, and watered their flock.

      18When they came to Reuel, their father, he said, “How is it that you have returned so early today?”

      19They said, “An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.”

      20He said to his daughters, “Where is he? Why is it that you have left the man? Call him, that he may eat bread.”

      21Moses was content to dwell with the man. He gave Moses Zipporah, his daughter.

      22She bore a son, and he named him Gershom, for he said, “I have lived as a foreigner in a foreign land.”

  • Exodus 3 and 18 call Moses’ father-in-law Jethro; names are not automatically merged.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EXO 3:1–6, engwebp

      1Now Moses was keeping the flock of Jethro, his father-in-law, the priest of Midian, and he led the flock to the back of the wilderness, and came to God’s mountain, to Horeb.

      2The LORD’s angel appeared to him in a flame of fire out of the middle of a bush. He looked, and behold, the bush burned with fire, and the bush was not consumed.

      3Moses said, “I will go now, and see this great sight, why the bush is not burned.”

      4When the LORD saw that he came over to see, God called to him out of the middle of the bush, and said, “Moses! Moses!” He said, “Here I am.”

      5He said, “Don’t come close. Take off your sandals, for the place you are standing on is holy ground.”

      6Moreover he said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” Moses hid his face because he was afraid to look at God.

    • EXO 18:1–6, engwebp

      1Now Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses and for Israel his people, how the LORD had brought Israel out of Egypt.

      2Jethro, Moses’ father-in-law, received Zipporah, Moses’ wife, after he had sent her away,

      3and her two sons. The name of one son was Gershom, for Moses said, “I have lived as a foreigner in a foreign land”.

      4The name of the other was Eliezer, for he said, “My father’s God was my help and delivered me from Pharaoh’s sword.”

      5Jethro, Moses’ father-in-law, came with Moses’ sons and his wife to Moses into the wilderness where he was encamped, at the Mountain of God.

      6He said to Moses, “I, your father-in-law Jethro, have come to you with your wife, and her two sons with her.”

  • Numbers 10:29 has Moses speak to Hobab, the son of Reuel the Midianite. The Korean Revised Version makes Reuel the father-in-law; the English “Hobab, the son of Reuel the Midianite, Moses’ father-in-law” leaves open whether the father-in-law is Reuel or Hobab.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 10:29–32, engwebp

      29Moses said to Hobab, the son of Reuel the Midianite, Moses’ father-in-law, “We are journeying to the place of which the LORD said, ‘I will give it to you.’ Come with us, and we will treat you well; for the LORD has spoken good concerning Israel.”

      30He said to him, “I will not go; but I will depart to my own land, and to my relatives.”

      31Moses said, “Don’t leave us, please; because you know how we are to encamp in the wilderness, and you can be our eyes.

      32It shall be, if you go with us—yes, it shall be—that whatever good the LORD does to us, we will do the same to you.”

  • Judges 4:11 names Hobab again. The Korean Revised Version reads 모세의 장인 호밥, calling Hobab Moses’ father-in-law; WEB reads “Heber the Kenite had separated himself from the Kenites, even from the children of Hobab, Moses’ brother-in-law”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

Separate records for the names do not assert different people. Hobab is recorded as Reuel’s son, as both editions of Numbers 10:29 have it. Whether the father-in-law of Numbers 10:29 is Reuel or Hobab is not decided, nor is Hobab’s tie to Moses at Judges 4:11, where the Korean Revised Version calls him Moses’ father-in-law and WEB Moses’ brother-in-law.

Whether the names in Genesis 10 stand for individuals or for ancestors of peoples and lands

AI-assisted, human review pending, 2026-09-20

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Whether the names in Genesis 10 stand for individuals or for ancestors of peoples and lands
  • The list calls these names sons, and several of them in turn become fathers of the next names.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 10:1–2, engwebp

      1Now this is the history of the generations of the sons of Noah and of Shem, Ham, and Japheth. Sons were born to them after the flood.

      2The sons of Japheth were: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.

    • GEN 10:6–7, engwebp

      6The sons of Ham were: Cush, Mizraim, Put, and Canaan.

      7The sons of Cush were: Seba, Havilah, Sabtah, Raamah, and Sabteca. The sons of Raamah were: Sheba and Dedan.

    • GEN 10:21–31, engwebp

      21Children were also born to Shem (the elder brother of Japheth), the father of all the children of Eber.

      22The sons of Shem were: Elam, Asshur, Arpachshad, Lud, and Aram.

      23The sons of Aram were: Uz, Hul, Gether, and Mash.

      24Arpachshad became the father of Shelah. Shelah became the father of Eber.

      25To Eber were born two sons. The name of the one was Peleg, for in his days the earth was divided. His brother’s name was Joktan.

      26Joktan became the father of Almodad, Sheleph, Hazarmaveth, Jerah,

      27Hadoram, Uzal, Diklah,

      28Obal, Abimael, Sheba,

      29Ophir, Havilah, and Jobab. All these were the sons of Joktan.

      30Their dwelling extended from Mesha, as you go toward Sephar, the mountain of the east.

      31These are the sons of Shem, by their families, according to their languages, lands, and nations.

  • Several of the same names are used elsewhere in scripture for peoples and lands. This collection records only what the list says and does not decide which.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 10:13–20, engwebp

      13Mizraim became the father of Ludim, Anamim, Lehabim, Naphtuhim,

      14Pathrusim, Casluhim (which the Philistines descended from), and Caphtorim.

      15Canaan became the father of Sidon (his firstborn), Heth,

      16the Jebusites, the Amorites, the Girgashites,

      17the Hivites, the Arkites, the Sinites,

      18the Arvadites, the Zemarites, and the Hamathites. Afterward the families of the Canaanites were spread abroad.

      19The border of the Canaanites was from Sidon—as you go toward Gerar—to Gaza—as you go toward Sodom, Gomorrah, Admah, and Zeboiim—to Lasha.

      20These are the sons of Ham, after their families, according to their languages, in their lands and their nations.

Holding these as person entries does not assert that they are individuals. The plural forms the text marks as peoples were not made into entries. The judgement is left to human review.

Three accounts of whom Esau married do not agree

AI-assisted, human review pending, 2026-09-20

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Three accounts of whom Esau married do not agree
  • 26:34 gives Judith daughter of Beeri the Hittite and Basemath daughter of Elon the Hittite.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • 28:9 gives Mahalath, Ishmael’s daughter and Nebaioth’s sister.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 28:6–9, engwebp

      6Now Esau saw that Isaac had blessed Jacob and sent him away to Paddan Aram, to take him a wife from there, and that as he blessed him he gave him a command, saying, “You shall not take a wife of the daughters of Canaan;”

      7and that Jacob obeyed his father and his mother, and was gone to Paddan Aram.

      8Esau saw that the daughters of Canaan didn’t please Isaac, his father.

      9So Esau went to Ishmael, and took, in addition to the wives that he had, Mahalath the daughter of Ishmael, Abraham’s son, the sister of Nebaioth, to be his wife.

  • 36:2-3 gives Adah daughter of Elon, Oholibamah daughter of Anah, and Basemath, Ishmael’s daughter and Nebaioth’s sister. The same descriptions attach to different names.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 36:1–8, engwebp

      1Now this is the history of the generations of Esau (that is, Edom).

      2Esau took his wives from the daughters of Canaan: Adah the daughter of Elon, the Hittite; and Oholibamah the daughter of Anah, the daughter of Zibeon, the Hivite;

      3and Basemath, Ishmael’s daughter, sister of Nebaioth.

      4Adah bore to Esau Eliphaz. Basemath bore Reuel.

      5Oholibamah bore Jeush, Jalam, and Korah. These are the sons of Esau, who were born to him in the land of Canaan.

      6Esau took his wives, his sons, his daughters, and all the members of his household, with his livestock, all his animals, and all his possessions, which he had gathered in the land of Canaan, and went into a land away from his brother Jacob.

      7For their substance was too great for them to dwell together, and the land of their travels couldn’t bear them because of their livestock.

      8Esau lived in the hill country of Seir. Esau is Edom.

Names are not merged and no account is chosen over another. Each name is its own entry resting on the verse that names it. The judgement is left to human review.

The name of the region at Matthew 8:28

AI-assisted, human review pending, 2026-09-23

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The name of the region at Matthew 8:28
  • The Korean Revised Version writes 가다라 (Gadara).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 8:28–34, engwebp

      28When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass that way.

      29Behold, they cried out, saying, “What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time?”

      30Now there was a herd of many pigs feeding far away from them.

      31The demons begged him, saying, “If you cast us out, permit us to go away into the herd of pigs.”

      32He said to them, “Go!” They came out and went into the herd of pigs; and behold, the whole herd of pigs rushed down the cliff into the sea and died in the water.

      33Those who fed them fled and went away into the city and told everything, including what happened to those who were possessed with demons.

      34Behold, all the city came out to meet Jesus. When they saw him, they begged that he would depart from their borders.

  • WEB writes the same verse as “the country of the Gergesenes”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 8:28–34, engwebp

      28When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass that way.

      29Behold, they cried out, saying, “What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time?”

      30Now there was a herd of many pigs feeding far away from them.

      31The demons begged him, saying, “If you cast us out, permit us to go away into the herd of pigs.”

      32He said to them, “Go!” They came out and went into the herd of pigs; and behold, the whole herd of pigs rushed down the cliff into the sea and died in the water.

      33Those who fed them fled and went away into the city and told everything, including what happened to those who were possessed with demons.

      34Behold, all the city came out to meet Jesus. When they saw him, they begged that he would depart from their borders.

The two editions write the place name of the same verse differently. This collection records both and does not decide which names the place.

Unresolved interpretation: The country of Mark 5:1 and the country of Matthew 8:28
  • Mark 5:1 names the place across the sea where Jesus arrives 거라사인의 지방 (the Gerasenes) in the Korean Revised Version and the country of the Gadarenes in WEB. One man with an unclean spirit meets him there, out of the tombs.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MRK 5:1–20, engwebp

      1They came to the other side of the sea, into the country of the Gadarenes.

      2When he had come out of the boat, immediately a man with an unclean spirit met him out of the tombs.

      3He lived in the tombs. Nobody could bind him any more, not even with chains,

      4because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him.

      5Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones.

      6When he saw Jesus from afar, he ran and bowed down to him,

      7and crying out with a loud voice, he said, “What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don’t torment me.”

      8For he said to him, “Come out of the man, you unclean spirit!”

      9He asked him, “What is your name?” He said to him, “My name is Legion, for we are many.”

      10He begged him much that he would not send them away out of the country.

      11Now on the mountainside there was a great herd of pigs feeding.

      12All the demons begged him, saying, “Send us into the pigs, that we may enter into them.”

      13At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea.

      14Those who fed the pigs fled, and told it in the city and in the country. The people came to see what it was that had happened.

      15They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid.

      16Those who saw it declared to them what happened to him who was possessed by demons, and about the pigs.

      17They began to beg him to depart from their region.

      18As he was entering into the boat, he who had been possessed by demons begged him that he might be with him.

      19He didn’t allow him, but said to him, “Go to your house, to your friends, and tell them what great things the Lord has done for you and how he had mercy on you.”

      20He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled.

  • Matthew 8:28 names the place on the other side where Jesus arrives 가다라 지방 (Gadara) in the Korean Revised Version and the country of the Gergesenes in WEB. Two people possessed by demons meet him there, coming out of the tombs.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 8:28–34, engwebp

      28When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass that way.

      29Behold, they cried out, saying, “What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time?”

      30Now there was a herd of many pigs feeding far away from them.

      31The demons begged him, saying, “If you cast us out, permit us to go away into the herd of pigs.”

      32He said to them, “Go!” They came out and went into the herd of pigs; and behold, the whole herd of pigs rushed down the cliff into the sea and died in the water.

      33Those who fed them fled and went away into the city and told everything, including what happened to those who were possessed with demons.

      34Behold, all the city came out to meet Jesus. When they saw him, they begged that he would depart from their borders.

Mark 5:1 and Matthew 8:28 give different names, and the two editions cross between them: WEB’s Mark and the Korean Revised Version’s Matthew both say Gadara. This collection records the two entries apart and does not decide whether they are the same place.

The name of the region at Matthew 15:39

AI-assisted, human review pending, 2026-09-23

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The name of the region at Matthew 15:39
  • The Korean Revised Version writes 마가단 (Magadan).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 15:32–39, engwebp

      32Jesus summoned his disciples and said, “I have compassion on the multitude, because they have continued with me now three days and have nothing to eat. I don’t want to send them away fasting, or they might faint on the way.”

      33The disciples said to him, “Where could we get so many loaves in a deserted place as to satisfy so great a multitude?”

      34Jesus said to them, “How many loaves do you have?” They said, “Seven, and a few small fish.”

      35He commanded the multitude to sit down on the ground;

      36and he took the seven loaves and the fish. He gave thanks and broke them, and gave to the disciples, and the disciples to the multitudes.

      37They all ate and were filled. They took up seven baskets full of the broken pieces that were left over.

      38Those who ate were four thousand men, in addition to women and children.

      39Then he sent away the multitudes, got into the boat, and came into the borders of Magdala.

  • WEB writes the same verse as “the borders of Magdala”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 15:32–39, engwebp

      32Jesus summoned his disciples and said, “I have compassion on the multitude, because they have continued with me now three days and have nothing to eat. I don’t want to send them away fasting, or they might faint on the way.”

      33The disciples said to him, “Where could we get so many loaves in a deserted place as to satisfy so great a multitude?”

      34Jesus said to them, “How many loaves do you have?” They said, “Seven, and a few small fish.”

      35He commanded the multitude to sit down on the ground;

      36and he took the seven loaves and the fish. He gave thanks and broke them, and gave to the disciples, and the disciples to the multitudes.

      37They all ate and were filled. They took up seven baskets full of the broken pieces that were left over.

      38Those who ate were four thousand men, in addition to women and children.

      39Then he sent away the multitudes, got into the boat, and came into the borders of Magdala.

The two editions write the place name of the same verse differently, as at 8:28. This collection records both and does not decide which names the place.

Unresolved interpretation: Dalmanutha in Mark 8:10 and the borders of Magdala in Matthew 15:39
  • Mark 8:10 has Jesus, after feeding the four thousand with seven loaves, enter the boat with his disciples and come into the region of Dalmanutha. Both editions have the same name.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MRK 8:1–10, engwebp

      1In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself and said to them,

      2“I have compassion on the multitude, because they have stayed with me now three days and have nothing to eat.

      3If I send them away fasting to their home, they will faint on the way, for some of them have come a long way.”

      4His disciples answered him, “From where could one satisfy these people with bread here in a deserted place?”

      5He asked them, “How many loaves do you have?” They said, “Seven.”

      6He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them and gave them to his disciples to serve, and they served the multitude.

      7They also had a few small fish. Having blessed them, he said to serve these also.

      8They ate and were filled. They took up seven baskets of broken pieces that were left over.

      9Those who had eaten were about four thousand. Then he sent them away.

      10Immediately he entered into the boat with his disciples and came into the region of Dalmanutha.

  • Matthew 15:39 has Jesus, after feeding the multitude with seven loaves, send them away, get into the boat and come into the borders of Magadan, as the Korean Revised Version reads; WEB reads the borders of Magdala.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 15:32–39, engwebp

      32Jesus summoned his disciples and said, “I have compassion on the multitude, because they have continued with me now three days and have nothing to eat. I don’t want to send them away fasting, or they might faint on the way.”

      33The disciples said to him, “Where could we get so many loaves in a deserted place as to satisfy so great a multitude?”

      34Jesus said to them, “How many loaves do you have?” They said, “Seven, and a few small fish.”

      35He commanded the multitude to sit down on the ground;

      36and he took the seven loaves and the fish. He gave thanks and broke them, and gave to the disciples, and the disciples to the multitudes.

      37They all ate and were filled. They took up seven baskets full of the broken pieces that were left over.

      38Those who ate were four thousand men, in addition to women and children.

      39Then he sent away the multitudes, got into the boat, and came into the borders of Magdala.

After a feeding with seven loaves, Mark 8:10 has him go by boat into the region of Dalmanutha, and Matthew 15:39 into the borders of Magdala, which the Korean Revised Version calls 마가단. This collection records Dalmanutha apart and does not decide whether it is the same place.

The name of the father of Eliasaph, prince of Gad

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The name of the father of Eliasaph, prince of Gad
  • Numbers 1:14, 7:42, 7:47 and 10:20 call him the son of Deuel.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 1:14, engwebp

      14Of Gad: Eliasaph the son of Deuel.

    • NUM 7:42–47, engwebp

      42On the sixth day, Eliasaph the son of Deuel, prince of the children of Gad,

      43gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a meal offering;

      44one golden ladle of ten shekels, full of incense;

      45one young bull, one ram, one male lamb a year old, for a burnt offering;

      46one male goat for a sin offering;

      47and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Eliasaph the son of Deuel.

    • NUM 10:11–28, engwebp

      11In the second year, in the second month, on the twentieth day of the month, the cloud was taken up from over the tabernacle of the covenant.

      12The children of Israel went forward on their journeys out of the wilderness of Sinai; and the cloud stayed in the wilderness of Paran.

      13They first went forward according to the commandment of the LORD by Moses.

      14First, the standard of the camp of the children of Judah went forward according to their armies. Nahshon the son of Amminadab was over his army.

      15Nethanel the son of Zuar was over the army of the tribe of the children of Issachar.

      16Eliab the son of Helon was over the army of the tribe of the children of Zebulun.

      17The tabernacle was taken down; and the sons of Gershon and the sons of Merari, who bore the tabernacle, went forward.

      18The standard of the camp of Reuben went forward according to their armies. Elizur the son of Shedeur was over his army.

      19Shelumiel the son of Zurishaddai was over the army of the tribe of the children of Simeon.

      20Eliasaph the son of Deuel was over the army of the tribe of the children of Gad.

      21The Kohathites set forward, bearing the sanctuary. The others set up the tabernacle before they arrived.

      22The standard of the camp of the children of Ephraim set forward according to their armies. Elishama the son of Ammihud was over his army.

      23Gamaliel the son of Pedahzur was over the army of the tribe of the children of Manasseh.

      24Abidan the son of Gideoni was over the army of the tribe of the children of Benjamin.

      25The standard of the camp of the children of Dan, which was the rear guard of all the camps, set forward according to their armies. Ahiezer the son of Ammishaddai was over his army.

      26Pagiel the son of Ochran was over the army of the tribe of the children of Asher.

      27Ahira the son of Enan was over the army of the tribe of the children of Naphtali.

      28Thus were the travels of the children of Israel according to their armies; and they went forward.

  • Numbers 2:14 calls him the son of Reuel, in both editions.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

Numbers 1:14, 7:42, 7:47 and 10:20 name the same man’s father Deuel, and 2:14 names him Reuel. This collection does not decide between them, and does not read the Reuel of 2:14 as the Reuel of Exodus or the son of Esau.

The age at which the Levites begin their work

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The age at which the Levites begin their work
  • Numbers 4 counts the Levites from thirty to fifty years old for the work of the Tent of Meeting (4:3, 4:23, 4:30, 4:35, 4:39, 4:43, 4:47), in both editions.
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 4:1–20, engwebp

      1The LORD spoke to Moses and to Aaron, saying,

      2“Take a census of the sons of Kohath from among the sons of Levi, by their families, by their fathers’ houses,

      3from thirty years old and upward even until fifty years old, all who enter into the service to do the work in the Tent of Meeting.

      4“This is the service of the sons of Kohath in the Tent of Meeting, regarding the most holy things.

      5When the camp moves forward, Aaron shall go in with his sons; and they shall take down the veil of the screen, cover the ark of the Testimony with it,

      6put a covering of sealskin on it, spread a blue cloth over it, and put in its poles.

      7“On the table of show bread they shall spread a blue cloth, and put on it the dishes, the spoons, the bowls, and the cups with which to pour out; and the continual bread shall be on it.

      8They shall spread on them a scarlet cloth, and cover it with a covering of sealskin, and shall put in its poles.

      9“They shall take a blue cloth and cover the lamp stand of the light, its lamps, its snuffers, its snuff dishes, and all its oil vessels, with which they minister to it.

      10They shall put it and all its vessels within a covering of sealskin, and shall put it on the frame.

      11“On the golden altar they shall spread a blue cloth, and cover it with a covering of sealskin, and shall put in its poles.

      12“They shall take all the vessels of ministry with which they minister in the sanctuary, and put them in a blue cloth, cover them with a covering of sealskin, and shall put them on the frame.

      13“They shall take away the ashes from the altar, and spread a purple cloth on it.

      14They shall put on it all its vessels with which they minister about it, the fire pans, the meat hooks, the shovels, and the basins—all the vessels of the altar; and they shall spread on it a covering of sealskin, and put in its poles.

      15“When Aaron and his sons have finished covering the sanctuary and all the furniture of the sanctuary, as the camp moves forward; after that, the sons of Kohath shall come to carry it; but they shall not touch the sanctuary, lest they die. The sons of Kohath shall carry these things belonging to the Tent of Meeting.

      16“The duty of Eleazar the son of Aaron the priest shall be the oil for the light, the sweet incense, the continual meal offering, and the anointing oil, the requirements of all the tabernacle, and of all that is in it, the sanctuary, and its furnishings.”

      17The LORD spoke to Moses and to Aaron, saying,

      18“Don’t cut off the tribe of the families of the Kohathites from among the Levites;

      19but do this to them, that they may live, and not die, when they approach the most holy things: Aaron and his sons shall go in and appoint everyone to his service and to his burden;

      20but they shall not go in to see the sanctuary even for a moment, lest they die.”

    • NUM 4:21–28, engwebp

      21The LORD spoke to Moses, saying,

      22“Take a census of the sons of Gershon also, by their fathers’ houses, by their families;

      23you shall count them from thirty years old and upward until fifty years old: all who enter in to wait on the service, to do the work in the Tent of Meeting.

      24“This is the service of the families of the Gershonites, in serving and in bearing burdens:

      25they shall carry the curtains of the tabernacle and the Tent of Meeting, its covering, the covering of sealskin that is on it, the screen for the door of the Tent of Meeting,

      26the hangings of the court, the screen for the door of the gate of the court which is by the tabernacle and around the altar, their cords, and all the instruments of their service, and whatever shall be done with them. They shall serve in there.

      27At the commandment of Aaron and his sons shall be all the service of the sons of the Gershonites, in all their burden and in all their service; and you shall appoint their duty to them in all their responsibilities.

      28This is the service of the families of the sons of the Gershonites in the Tent of Meeting. Their duty shall be under the hand of Ithamar the son of Aaron the priest.

    • NUM 4:29–33, engwebp

      29“As for the sons of Merari, you shall count them by their families, by their fathers’ houses;

      30you shall count them from thirty years old and upward even to fifty years old—everyone who enters on the service, to do the work of the Tent of Meeting.

      31This is the duty of their burden, according to all their service in the Tent of Meeting: the tabernacle’s boards, its bars, its pillars, its sockets,

      32the pillars of the court around it, their sockets, their pins, their cords, with all their instruments, and with all their service. You shall appoint the instruments of the duty of their burden to them by name.

      33This is the service of the families of the sons of Merari, according to all their service in the Tent of Meeting, under the hand of Ithamar the son of Aaron the priest.”

    • NUM 4:34–49, engwebp

      34Moses and Aaron and the princes of the congregation counted the sons of the Kohathites by their families, and by their fathers’ houses,

      35from thirty years old and upward even to fifty years old, everyone who entered into the service for work in the Tent of Meeting.

      36Those who were counted of them by their families were two thousand seven hundred fifty.

      37These are those who were counted of the families of the Kohathites, all who served in the Tent of Meeting, whom Moses and Aaron counted according to the commandment of the LORD by Moses.

      38Those who were counted of the sons of Gershon, by their families, and by their fathers’ houses,

      39from thirty years old and upward even to fifty years old—everyone who entered into the service for work in the Tent of Meeting,

      40even those who were counted of them, by their families, by their fathers’ houses, were two thousand six hundred thirty.

      41These are those who were counted of the families of the sons of Gershon, all who served in the Tent of Meeting, whom Moses and Aaron counted according to the commandment of the LORD.

      42Those who were counted of the families of the sons of Merari, by their families, by their fathers’ houses,

      43from thirty years old and upward even to fifty years old—everyone who entered into the service for work in the Tent of Meeting,

      44even those who were counted of them by their families, were three thousand two hundred.

      45These are those who were counted of the families of the sons of Merari, whom Moses and Aaron counted according to the commandment of the LORD by Moses.

      46All those who were counted of the Levites whom Moses and Aaron and the princes of Israel counted, by their families and by their fathers’ houses,

      47from thirty years old and upward even to fifty years old, everyone who entered in to do the work of service and the work of bearing burdens in the Tent of Meeting,

      48even those who were counted of them, were eight thousand five hundred eighty.

      49According to the commandment of the LORD they were counted by Moses, everyone according to his service and according to his burden. Thus they were counted by him, as the LORD commanded Moses.

  • Numbers 8:24 has them go in to serve from twenty-five years old and upward, and 8:25 has them retire from the work at fifty, in both editions.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 8:23–26, engwebp

      23The LORD spoke to Moses, saying,

      24“This is what is assigned to the Levites: from twenty-five years old and upward they shall go in to wait on the service in the work of the Tent of Meeting;

      25and from the age of fifty years they shall retire from doing the work, and shall serve no more,

      26but shall assist their brothers in the Tent of Meeting, to perform the duty, and shall perform no service. This is how you shall have the Levites do their duties.”

  • Ezra 3:8 says that they appointed the Levites, from twenty years old and upward, to have the oversight of the work of the LORD’s house, in both editions.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 3:8–9, engwebp

      8Now in the second year of their coming to God’s house at Jerusalem, in the second month, Zerubbabel the son of Shealtiel, Jeshua the son of Jozadak, and the rest of their brothers the priests and the Levites, and all those who had come out of the captivity to Jerusalem, began the work and appointed the Levites, from twenty years old and upward, to have the oversight of the work of the LORD’s house.

      9Then Jeshua stood with his sons and his brothers, Kadmiel and his sons, the sons of Judah, together to have the oversight of the workmen in God’s house: the sons of Henadad, with their sons and their brothers the Levites.

Numbers 4 counts the Levites from thirty to fifty years old for the work of the Tent of Meeting, and Numbers 8:24–25 has them go in to serve from twenty-five years old and upward and retire from the work at fifty. Ezra 3:8 says that they appointed the Levites, from twenty years old and upward, to have the oversight of the work of the LORD’s house, and gives no age for ending it. This collection does not choose an explanation that reconciles them and keeps the three records as written.

The Cushite woman Moses married

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The Cushite woman Moses married
  • Numbers 12:1 says Moses had married a Cushite woman and does not name her.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Exodus 2:21 says Reuel gave his daughter Zipporah to Moses. The text does not say whether the two records mean the same woman.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

This collection records the Cushite woman on her own and does not decide whether she is Zipporah.

The Kadesh of Numbers and the En Mishpat of Genesis

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The Kadesh of Numbers and the En Mishpat of Genesis
  • Numbers 13:26 puts the Kadesh to which the spies return in the wilderness of Paran. Later chapters of Numbers (20:1, 33:36) put Kadesh in the wilderness of Zin.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 13:26, engwebp

      26They went and came to Moses, to Aaron, and to all the congregation of the children of Israel, to the wilderness of Paran, to Kadesh; and brought back word to them and to all the congregation. They showed them the fruit of the land.

    • NUM 20:1, engwebp

      1The children of Israel, even the whole congregation, came into the wilderness of Zin in the first month. The people stayed in Kadesh. Miriam died there, and was buried there.

    • NUM 33:30–36, engwebp

      30They traveled from Hashmonah, and encamped in Moseroth.

      31They traveled from Moseroth, and encamped in Bene Jaakan.

      32They traveled from Bene Jaakan, and encamped in Hor Haggidgad.

      33They traveled from Hor Haggidgad, and encamped in Jotbathah.

      34They traveled from Jotbathah, and encamped in Abronah.

      35They traveled from Abronah, and encamped in Ezion Geber.

      36They traveled from Ezion Geber, and encamped at Kadesh in the wilderness of Zin.

  • Genesis 14:7 reads “En Mishpat (also called Kadesh)”, and the entry for En Mishpat carries Kadesh as another name. The text does not say whether this Kadesh is the Kadesh of Numbers.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 14:1–12, engwebp

      1In the days of Amraphel, king of Shinar; Arioch, king of Ellasar; Chedorlaomer, king of Elam; and Tidal, king of Goiim,

      2they made war with Bera, king of Sodom; Birsha, king of Gomorrah; Shinab, king of Admah; Shemeber, king of Zeboiim; and the king of Bela (also called Zoar).

      3All these joined together in the valley of Siddim (also called the Salt Sea).

      4They served Chedorlaomer for twelve years, and in the thirteenth year they rebelled.

      5In the fourteenth year Chedorlaomer and the kings who were with him came and struck the Rephaim in Ashteroth Karnaim, the Zuzim in Ham, the Emim in Shaveh Kiriathaim,

      6and the Horites in their Mount Seir, to El Paran, which is by the wilderness.

      7They returned, and came to En Mishpat (also called Kadesh), and struck all the country of the Amalekites, and also the Amorites, that lived in Hazazon Tamar.

      8The king of Sodom, and the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (also called Zoar) went out; and they set the battle in array against them in the valley of Siddim

      9against Chedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of Shinar, and Arioch king of Ellasar; four kings against the five.

      10Now the valley of Siddim was full of tar pits; and the kings of Sodom and Gomorrah fled, and some fell there. Those who remained fled to the hills.

      11They took all the goods of Sodom and Gomorrah, and all their food, and went their way.

      12They took Lot, Abram’s brother’s son, who lived in Sodom, and his goods, and departed.

This collection records the Kadesh of Numbers apart from the entry for En Mishpat and does not decide whether they are the same place.

Two places called Meribah

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Two places called Meribah
  • Exodus 17:1–7: at Rephidim, with no water to drink, the people quarrel with Moses; he strikes the rock in the sight of the elders, water comes out, and the place is called Massah and Meribah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EXO 17:1–7, engwebp

      1All the congregation of the children of Israel traveled from the wilderness of Sin, starting according to the LORD’s commandment, and encamped in Rephidim; but there was no water for the people to drink.

      2Therefore the people quarreled with Moses, and said, “Give us water to drink.” Moses said to them, “Why do you quarrel with me? Why do you test the LORD?”

      3The people were thirsty for water there; so the people murmured against Moses, and said, “Why have you brought us up out of Egypt, to kill us, our children, and our livestock with thirst?”

      4Moses cried to the LORD, saying, “What shall I do with these people? They are almost ready to stone me.”

      5The LORD said to Moses, “Walk on before the people, and take the elders of Israel with you, and take the rod in your hand with which you struck the Nile, and go.

      6Behold, I will stand before you there on the rock in Horeb. You shall strike the rock, and water will come out of it, that the people may drink.” Moses did so in the sight of the elders of Israel.

      7He called the name of the place Massah, and Meribah, because the children of Israel quarreled, and because they tested the LORD, saying, “Is the LORD among us, or not?”

  • Numbers 20:1–13: while the people stay in Kadesh in the wilderness of Zin they quarrel with Moses for lack of water; he strikes the rock twice, water comes out, and these are called the waters of Meribah. Numbers 20:24 says Moses and Aaron rebelled against the LORD’s word at these waters of Meribah.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 20:1, engwebp

      1The children of Israel, even the whole congregation, came into the wilderness of Zin in the first month. The people stayed in Kadesh. Miriam died there, and was buried there.

    • NUM 20:2–13, engwebp

      2There was no water for the congregation; and they assembled themselves together against Moses and against Aaron.

      3The people quarreled with Moses, and spoke, saying, “We wish that we had died when our brothers died before the LORD!

      4Why have you brought the LORD’s assembly into this wilderness, that we should die there, we and our animals?

      5Why have you made us to come up out of Egypt, to bring us in to this evil place? It is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.”

      6Moses and Aaron went from the presence of the assembly to the door of the Tent of Meeting, and fell on their faces. The LORD’s glory appeared to them.

      7The LORD spoke to Moses, saying,

      8“Take the rod, and assemble the congregation, you, and Aaron your brother, and speak to the rock before their eyes, that it pour out its water. You shall bring water to them out of the rock; so you shall give the congregation and their livestock drink.”

      9Moses took the rod from before the LORD, as he commanded him.

      10Moses and Aaron gathered the assembly together before the rock, and he said to them, “Hear now, you rebels! Shall we bring water out of this rock for you?”

      11Moses lifted up his hand, and struck the rock with his rod twice, and water came out abundantly. The congregation and their livestock drank.

      12The LORD said to Moses and Aaron, “Because you didn’t believe in me, to sanctify me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.”

      13These are the waters of Meribah; because the children of Israel strove with the LORD, and he was sanctified in them.

    • NUM 20:22–29, engwebp

      22They traveled from Kadesh, and the children of Israel, even the whole congregation, came to Mount Hor.

      23The LORD spoke to Moses and Aaron in Mount Hor, by the border of the land of Edom, saying,

      24“Aaron shall be gathered to his people; for he shall not enter into the land which I have given to the children of Israel, because you rebelled against my word at the waters of Meribah.

      25Take Aaron and Eleazar his son, and bring them up to Mount Hor;

      26and strip Aaron of his garments, and put them on Eleazar his son. Aaron shall be gathered, and shall die there.”

      27Moses did as the LORD commanded. They went up onto Mount Hor in the sight of all the congregation.

      28Moses stripped Aaron of his garments, and put them on Eleazar his son. Aaron died there on the top of the mountain, and Moses and Eleazar came down from the mountain.

      29When all the congregation saw that Aaron was dead, they wept for Aaron thirty days, even all the house of Israel.

  • Psalm 81:7 says, “I tested you at the waters of Meribah”; 95:8, “as at Meribah, as in the day of Massah in the wilderness”; 106:32–33, “They angered him also at the waters of Meribah, so that Moses was troubled for their sakes; because they were rebellious against his spirit, he spoke rashly with his lips” (the Korean names Moses at 106:33, WEB “he”).
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PSA 81:1–16, engwebp

      1For the Chief Musician. On an instrument of Gath. By Asaph. Sing aloud to God, our strength! Make a joyful shout to the God of Jacob!

      2Raise a song, and bring here the tambourine, the pleasant lyre with the harp.

      3Blow the trumpet at the New Moon, at the full moon, on our feast day.

      4For it is a statute for Israel, an ordinance of the God of Jacob.

      5He appointed it in Joseph for a covenant, when he went out over the land of Egypt, I heard a language that I didn’t know.

      6“I removed his shoulder from the burden. His hands were freed from the basket.

      7You called in trouble, and I delivered you. I answered you in the secret place of thunder. I tested you at the waters of Meribah.” Selah.

      8“Hear, my people, and I will testify to you, Israel, if you would listen to me!

      9There shall be no strange god in you, neither shall you worship any foreign god.

      10I am the LORD, your God, who brought you up out of the land of Egypt. Open your mouth wide, and I will fill it.

      11But my people didn’t listen to my voice. Israel desired none of me.

      12So I let them go after the stubbornness of their hearts, that they might walk in their own counsels.

      13Oh that my people would listen to me, that Israel would walk in my ways!

      14I would soon subdue their enemies, and turn my hand against their adversaries.

      15The haters of the LORD would cringe before him, and their punishment would last forever.

      16But he would have also fed them with the finest of the wheat. I will satisfy you with honey out of the rock.”

    • PSA 95:1–11, engwebp

      1Oh come, let’s sing to the LORD. Let’s shout aloud to the rock of our salvation!

      2Let’s come before his presence with thanksgiving. Let’s extol him with songs!

      3For the LORD is a great God, a great King above all gods.

      4In his hand are the deep places of the earth. The heights of the mountains are also his.

      5The sea is his, and he made it. His hands formed the dry land.

      6Oh come, let’s worship and bow down. Let’s kneel before the LORD, our Maker,

      7for he is our God. We are the people of his pasture, and the sheep in his care. Today, oh that you would hear his voice!

      8Don’t harden your heart, as at Meribah, as in the day of Massah in the wilderness,

      9when your fathers tempted me, tested me, and saw my work.

      10Forty long years I was grieved with that generation, and said, “They are a people who err in their heart. They have not known my ways.”

      11Therefore I swore in my wrath, “They won’t enter into my rest.”

    • PSA 106:24–33, engwebp

      24Yes, they despised the pleasant land. They didn’t believe his word,

      25but murmured in their tents, and didn’t listen to the LORD’s voice.

      26Therefore he swore to them that he would overthrow them in the wilderness,

      27that he would overthrow their offspring among the nations, and scatter them in the lands.

      28They joined themselves also to Baal Peor, and ate the sacrifices of the dead.

      29Thus they provoked him to anger with their deeds. The plague broke in on them.

      30Then Phinehas stood up and executed judgment, so the plague was stopped.

      31That was credited to him for righteousness, for all generations to come.

      32They angered him also at the waters of Meribah, so that Moses was troubled for their sakes;

      33because they were rebellious against his spirit, he spoke rashly with his lips.

Exodus 17:1–7 and Numbers 20:1–13 share the name, the quarrel over water and the water from the rock, but set them in different places. Psalm 95:8 names Meribah with Massah, and 81:7 and 106:32 the waters of Meribah, without saying where. This collection records Rephidim and the waters of Meribah (Kadesh) separately, gives the Psalms’ Meribah and Massah to Rephidim and their waters of Meribah to the waters of Meribah (Kadesh) by their names, and does not decide whether these records point to the same place or the same event.

Unresolved interpretation: Massah and the waters of Meribah in the blessing of Levi
  • Exodus 17:7 says the place at Rephidim where the children of Israel quarreled and tested the LORD was named Massah and Meribah. Deuteronomy 33:8 names the two together as well, saying of Levi, “whom you proved at Massah, with whom you contended at the waters of Meribah.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 33:8–11, engwebp

      8About Levi he said, “Your Thummim and your Urim are with your godly one, whom you proved at Massah, with whom you contended at the waters of Meribah.

      9He said of his father, and of his mother, ‘I have not seen him.’ He didn’t acknowledge his brothers, nor did he know his own children; for they have observed your word, and keep your covenant.

      10They shall teach Jacob your ordinances, and Israel your law. They shall put incense before you, and whole burnt offering on your altar.

      11LORD, bless his skills. Accept the work of his hands. Strike through the hips of those who rise up against him, of those who hate him, that they not rise again.”

    • EXO 17:1–7, engwebp

      1All the congregation of the children of Israel traveled from the wilderness of Sin, starting according to the LORD’s commandment, and encamped in Rephidim; but there was no water for the people to drink.

      2Therefore the people quarreled with Moses, and said, “Give us water to drink.” Moses said to them, “Why do you quarrel with me? Why do you test the LORD?”

      3The people were thirsty for water there; so the people murmured against Moses, and said, “Why have you brought us up out of Egypt, to kill us, our children, and our livestock with thirst?”

      4Moses cried to the LORD, saying, “What shall I do with these people? They are almost ready to stone me.”

      5The LORD said to Moses, “Walk on before the people, and take the elders of Israel with you, and take the rod in your hand with which you struck the Nile, and go.

      6Behold, I will stand before you there on the rock in Horeb. You shall strike the rock, and water will come out of it, that the people may drink.” Moses did so in the sight of the elders of Israel.

      7He called the name of the place Massah, and Meribah, because the children of Israel quarreled, and because they tested the LORD, saying, “Is the LORD among us, or not?”

  • Numbers 20:13 calls the water where the children of Israel strove with the LORD the waters of Meribah, and Deuteronomy 32:51 names the waters of Meribah of Kadesh, in the wilderness of Zin. Deuteronomy 33:8 uses the same name, the waters of Meribah.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 32:48–52, engwebp

      48The LORD spoke to Moses that same day, saying,

      49“Go up into this mountain of Abarim, to Mount Nebo, which is in the land of Moab, that is across from Jericho; and see the land of Canaan, which I give to the children of Israel for a possession.

      50Die on the mountain where you go up, and be gathered to your people, as Aaron your brother died on Mount Hor, and was gathered to his people;

      51because you trespassed against me among the children of Israel at the waters of Meribah of Kadesh, in the wilderness of Zin; because you didn’t uphold my holiness among the children of Israel.

      52For you shall see the land from a distance; but you shall not go there into the land which I give the children of Israel.”

    • DEU 33:8–11, engwebp

      8About Levi he said, “Your Thummim and your Urim are with your godly one, whom you proved at Massah, with whom you contended at the waters of Meribah.

      9He said of his father, and of his mother, ‘I have not seen him.’ He didn’t acknowledge his brothers, nor did he know his own children; for they have observed your word, and keep your covenant.

      10They shall teach Jacob your ordinances, and Israel your law. They shall put incense before you, and whole burnt offering on your altar.

      11LORD, bless his skills. Accept the work of his hands. Strike through the hips of those who rise up against him, of those who hate him, that they not rise again.”

    • NUM 20:2–13, engwebp

      2There was no water for the congregation; and they assembled themselves together against Moses and against Aaron.

      3The people quarreled with Moses, and spoke, saying, “We wish that we had died when our brothers died before the LORD!

      4Why have you brought the LORD’s assembly into this wilderness, that we should die there, we and our animals?

      5Why have you made us to come up out of Egypt, to bring us in to this evil place? It is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.”

      6Moses and Aaron went from the presence of the assembly to the door of the Tent of Meeting, and fell on their faces. The LORD’s glory appeared to them.

      7The LORD spoke to Moses, saying,

      8“Take the rod, and assemble the congregation, you, and Aaron your brother, and speak to the rock before their eyes, that it pour out its water. You shall bring water to them out of the rock; so you shall give the congregation and their livestock drink.”

      9Moses took the rod from before the LORD, as he commanded him.

      10Moses and Aaron gathered the assembly together before the rock, and he said to them, “Hear now, you rebels! Shall we bring water out of this rock for you?”

      11Moses lifted up his hand, and struck the rock with his rod twice, and water came out abundantly. The congregation and their livestock drank.

      12The LORD said to Moses and Aaron, “Because you didn’t believe in me, to sanctify me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.”

      13These are the waters of Meribah; because the children of Israel strove with the LORD, and he was sanctified in them.

Deuteronomy 33:8 names Massah and the waters of Meribah in one verse, but does not say whether those are the waters at Kadesh or the Meribah that Exodus 17:7 names with Massah. This collection cites the verse for Rephidim under the name Massah and for the waters of Meribah (Kadesh) under their own name, and does not decide which is meant.

Unresolved interpretation: Why Moses may not go over the Jordan
  • Deuteronomy 1:37 says, “Also the LORD was angry with me for your sakes, saying, ‘You also shall not go in there’”; 3:26, “But the LORD was angry with me because of you”; and 4:21, “Furthermore the LORD was angry with me for your sakes, and swore that I should not go over the Jordan, and that I should not go in to that good land which the LORD your God gives you for an inheritance.”
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 1:34–40, engwebp

      34The LORD heard the voice of your words and was angry, and swore, saying,

      35“Surely not one of these men of this evil generation shall see the good land which I swore to give to your fathers,

      36except Caleb the son of Jephunneh. He shall see it. I will give the land that he has trodden on to him and to his children, because he has wholly followed the LORD.”

      37Also the LORD was angry with me for your sakes, saying, “You also shall not go in there.

      38Joshua the son of Nun, who stands before you, shall go in there. Encourage him, for he shall cause Israel to inherit it.

      39Moreover your little ones, whom you said would be captured or killed, your children, who today have no knowledge of good or evil, shall go in there. I will give it to them, and they shall possess it.

      40But as for you, turn, and take your journey into the wilderness by the way to the Red Sea.”

    • DEU 3:26–28, engwebp

      26But the LORD was angry with me because of you, and didn’t listen to me. The LORD said to me, “That is enough! Speak no more to me of this matter.

      27Go up to the top of Pisgah, and lift up your eyes westward, and northward, and southward, and eastward, and see with your eyes; for you shall not go over this Jordan.

      28But commission Joshua, and encourage him, and strengthen him; for he shall go over before this people, and he shall cause them to inherit the land which you shall see.”

    • DEU 4:21–24, engwebp

      21Furthermore the LORD was angry with me for your sakes, and swore that I should not go over the Jordan, and that I should not go in to that good land which the LORD your God gives you for an inheritance;

      22but I must die in this land. I must not go over the Jordan, but you shall go over and possess that good land.

      23Be careful, lest you forget the covenant of the LORD your God, which he made with you, and make yourselves a carved image in the form of anything which the LORD your God has forbidden you.

      24For the LORD your God is a devouring fire, a jealous God.

  • Deuteronomy 32:51 has the LORD give Moses the reason: “because you trespassed against me among the children of Israel at the waters of Meribah of Kadesh, in the wilderness of Zin; because you didn’t uphold my holiness among the children of Israel.” Numbers 20:12 also has the LORD say to Moses and Aaron, “Because you didn’t believe in me, to sanctify me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 32:48–52, engwebp

      48The LORD spoke to Moses that same day, saying,

      49“Go up into this mountain of Abarim, to Mount Nebo, which is in the land of Moab, that is across from Jericho; and see the land of Canaan, which I give to the children of Israel for a possession.

      50Die on the mountain where you go up, and be gathered to your people, as Aaron your brother died on Mount Hor, and was gathered to his people;

      51because you trespassed against me among the children of Israel at the waters of Meribah of Kadesh, in the wilderness of Zin; because you didn’t uphold my holiness among the children of Israel.

      52For you shall see the land from a distance; but you shall not go there into the land which I give the children of Israel.”

    • NUM 20:2–13, engwebp

      2There was no water for the congregation; and they assembled themselves together against Moses and against Aaron.

      3The people quarreled with Moses, and spoke, saying, “We wish that we had died when our brothers died before the LORD!

      4Why have you brought the LORD’s assembly into this wilderness, that we should die there, we and our animals?

      5Why have you made us to come up out of Egypt, to bring us in to this evil place? It is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.”

      6Moses and Aaron went from the presence of the assembly to the door of the Tent of Meeting, and fell on their faces. The LORD’s glory appeared to them.

      7The LORD spoke to Moses, saying,

      8“Take the rod, and assemble the congregation, you, and Aaron your brother, and speak to the rock before their eyes, that it pour out its water. You shall bring water to them out of the rock; so you shall give the congregation and their livestock drink.”

      9Moses took the rod from before the LORD, as he commanded him.

      10Moses and Aaron gathered the assembly together before the rock, and he said to them, “Hear now, you rebels! Shall we bring water out of this rock for you?”

      11Moses lifted up his hand, and struck the rock with his rod twice, and water came out abundantly. The congregation and their livestock drank.

      12The LORD said to Moses and Aaron, “Because you didn’t believe in me, to sanctify me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.”

      13These are the waters of Meribah; because the children of Israel strove with the LORD, and he was sanctified in them.

The words of Deuteronomy 1–4 give the people as the cause, while 32:51 and Numbers 20:12 give what happened at the waters of Meribah. This collection does not reconcile the two or decide between them.

The two lists of the sons of Simeon

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The two lists of the sons of Simeon
  • Genesis 46:10 and Exodus 6:15 name the sons of Simeon Jemuel, Jamin, Ohad, Jachin, Zohar and Shaul. The Korean Revised Version spells Zohar 스할 in Genesis 46:10.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EXO 6:14–15, engwebp

      14These are the heads of their fathers’ houses. The sons of Reuben the firstborn of Israel: Hanoch, and Pallu, Hezron, and Carmi; these are the families of Reuben.

      15The sons of Simeon: Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanite woman; these are the families of Simeon.

    • GEN 46:8–27, engwebp

      8These are the names of the children of Israel, who came into Egypt, Jacob and his sons: Reuben, Jacob’s firstborn.

      9The sons of Reuben: Hanoch, Pallu, Hezron, and Carmi.

      10The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul the son of a Canaanite woman.

      11The sons of Levi: Gershon, Kohath, and Merari.

      12The sons of Judah: Er, Onan, Shelah, Perez, and Zerah; but Er and Onan died in the land of Canaan. The sons of Perez were Hezron and Hamul.

      13The sons of Issachar: Tola, Puvah, Iob, and Shimron.

      14The sons of Zebulun: Sered, Elon, and Jahleel.

      15These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah. All the souls of his sons and his daughters were thirty-three.

      16The sons of Gad: Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.

      17The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and Serah their sister. The sons of Beriah: Heber and Malchiel.

      18These are the sons of Zilpah, whom Laban gave to Leah, his daughter, and these she bore to Jacob, even sixteen souls.

      19The sons of Rachel, Jacob’s wife: Joseph and Benjamin.

      20To Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Potiphera, priest of On, bore to him.

      21The sons of Benjamin: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard.

      22These are the sons of Rachel, who were born to Jacob: all the souls were fourteen.

      23The son of Dan: Hushim.

      24The sons of Naphtali: Jahzeel, Guni, Jezer, and Shillem.

      25These are the sons of Bilhah, whom Laban gave to Rachel, his daughter, and these she bore to Jacob: all the souls were seven.

      26All the souls who came with Jacob into Egypt, who were his direct offspring, in addition to Jacob’s sons’ wives, all the souls were sixty-six.

      27The sons of Joseph, who were born to him in Egypt, were two souls. All the souls of the house of Jacob, who came into Egypt, were seventy.

  • Numbers 26:12–13 lists the families of Simeon from Nemuel, Jamin, Jachin, Zerah and Shaul, in both editions; Ohad does not appear.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 26:12–14, engwebp

      12The sons of Simeon after their families: of Nemuel, the family of the Nemuelites; of Jamin, the family of the Jaminites; of Jachin, the family of the Jachinites;

      13of Zerah, the family of the Zerahites; of Shaul, the family of the Shaulites.

      14These are the families of the Simeonites, twenty-two thousand two hundred.

  • 1 Chronicles 4:24 names the sons of Simeon, “Nemuel, Jamin, Jarib, Zerah, Shaul”, in both editions; Ohad does not appear.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 4:24–27, engwebp

      24The sons of Simeon: Nemuel, Jamin, Jarib, Zerah, Shaul;

      25Shallum his son, Mibsam his son, and Mishma his son.

      26The sons of Mishma: Hammuel his son, Zaccur his son, Shimei his son.

      27Shimei had sixteen sons and six daughters; but his brothers didn’t have many children, and all their family didn’t multiply like the children of Judah.

Genesis 46:10 and Exodus 6:15 name the sons of Simeon Jemuel, Jamin, Ohad, Jachin, Zohar and Shaul; Numbers 26:12–13 names Nemuel, Jamin, Jachin, Zerah and Shaul; and 1 Chronicles 4:24 names Nemuel, Jamin, Jarib, Zerah and Shaul. Jamin and Shaul appear in all three lists; Jemuel and Nemuel, and Zohar and Zerah, differ; Genesis, Exodus and Numbers name Jachin, and 1 Chronicles 4:24 names no Jachin but Jarib (both editions write the two names differently: the Korean Revised Version 야긴 and 야립, WEB Jachin and Jarib). Ohad is absent from Numbers and 1 Chronicles. This collection does not merge differently named sons: it records Nemuel and Zerah as sons of Simeon on their own, records the Jarib of 1 Chronicles 4:24 in a list of names and links him to no entry, and does not decide whether any of them are the same men.

The two lists of the sons of Gad

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The two lists of the sons of Gad
  • Genesis 46:16 names the sons of Gad Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi and Areli.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 46:8–27, engwebp

      8These are the names of the children of Israel, who came into Egypt, Jacob and his sons: Reuben, Jacob’s firstborn.

      9The sons of Reuben: Hanoch, Pallu, Hezron, and Carmi.

      10The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul the son of a Canaanite woman.

      11The sons of Levi: Gershon, Kohath, and Merari.

      12The sons of Judah: Er, Onan, Shelah, Perez, and Zerah; but Er and Onan died in the land of Canaan. The sons of Perez were Hezron and Hamul.

      13The sons of Issachar: Tola, Puvah, Iob, and Shimron.

      14The sons of Zebulun: Sered, Elon, and Jahleel.

      15These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah. All the souls of his sons and his daughters were thirty-three.

      16The sons of Gad: Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.

      17The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and Serah their sister. The sons of Beriah: Heber and Malchiel.

      18These are the sons of Zilpah, whom Laban gave to Leah, his daughter, and these she bore to Jacob, even sixteen souls.

      19The sons of Rachel, Jacob’s wife: Joseph and Benjamin.

      20To Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Potiphera, priest of On, bore to him.

      21The sons of Benjamin: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard.

      22These are the sons of Rachel, who were born to Jacob: all the souls were fourteen.

      23The son of Dan: Hushim.

      24The sons of Naphtali: Jahzeel, Guni, Jezer, and Shillem.

      25These are the sons of Bilhah, whom Laban gave to Rachel, his daughter, and these she bore to Jacob: all the souls were seven.

      26All the souls who came with Jacob into Egypt, who were his direct offspring, in addition to Jacob’s sons’ wives, all the souls were sixty-six.

      27The sons of Joseph, who were born to him in Egypt, were two souls. All the souls of the house of Jacob, who came into Egypt, were seventy.

  • Numbers 26:15–17 lists the families of Gad from Zephon, Haggi, Shuni, Ozni, Eri, Arod and Areli, in both editions.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 26:15–18, engwebp

      15The sons of Gad after their families: of Zephon, the family of the Zephonites; of Haggi, the family of the Haggites; of Shuni, the family of the Shunites;

      16of Ozni, the family of the Oznites; of Eri, the family of the Erites;

      17of Arod, the family of the Arodites; of Areli, the family of the Arelites.

      18These are the families of the sons of Gad according to those who were counted of them, forty thousand and five hundred.

Haggi, Shuni, Eri and Areli are the same; Ziphion and Zephon, Ezbon and Ozni, and Arodi and Arod differ. This collection does not merge the differently written names; it records them apart and does not decide whether they are the same men.

The name of the third son of Issachar

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The name of the third son of Issachar
  • Genesis 46:13 names the sons of Issachar Tola, Puvah, Iob and Shimron.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 46:8–27, engwebp

      8These are the names of the children of Israel, who came into Egypt, Jacob and his sons: Reuben, Jacob’s firstborn.

      9The sons of Reuben: Hanoch, Pallu, Hezron, and Carmi.

      10The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul the son of a Canaanite woman.

      11The sons of Levi: Gershon, Kohath, and Merari.

      12The sons of Judah: Er, Onan, Shelah, Perez, and Zerah; but Er and Onan died in the land of Canaan. The sons of Perez were Hezron and Hamul.

      13The sons of Issachar: Tola, Puvah, Iob, and Shimron.

      14The sons of Zebulun: Sered, Elon, and Jahleel.

      15These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah. All the souls of his sons and his daughters were thirty-three.

      16The sons of Gad: Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.

      17The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and Serah their sister. The sons of Beriah: Heber and Malchiel.

      18These are the sons of Zilpah, whom Laban gave to Leah, his daughter, and these she bore to Jacob, even sixteen souls.

      19The sons of Rachel, Jacob’s wife: Joseph and Benjamin.

      20To Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Potiphera, priest of On, bore to him.

      21The sons of Benjamin: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard.

      22These are the sons of Rachel, who were born to Jacob: all the souls were fourteen.

      23The son of Dan: Hushim.

      24The sons of Naphtali: Jahzeel, Guni, Jezer, and Shillem.

      25These are the sons of Bilhah, whom Laban gave to Rachel, his daughter, and these she bore to Jacob: all the souls were seven.

      26All the souls who came with Jacob into Egypt, who were his direct offspring, in addition to Jacob’s sons’ wives, all the souls were sixty-six.

      27The sons of Joseph, who were born to him in Egypt, were two souls. All the souls of the house of Jacob, who came into Egypt, were seventy.

  • Numbers 26:23–24 lists the families of Issachar from Tola, Puvah, Jashub and Shimron.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 26:23–25, engwebp

      23The sons of Issachar after their families: of Tola, the family of the Tolaites; of Puvah, the family of the Punites;

      24of Jashub, the family of the Jashubites; of Shimron, the family of the Shimronites.

      25These are the families of Issachar according to those who were counted of them, sixty-four thousand three hundred.

  • 1 Chronicles 7:1 names the sons of Issachar “Tola, Puah, Jashub, and Shimron, four.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 7:1–5, engwebp

      1Of the sons of Issachar: Tola, Puah, Jashub, and Shimron, four.

      2The sons of Tola: Uzzi, Rephaiah, Jeriel, Jahmai, Ibsam, and Shemuel, heads of their fathers’ houses, of Tola; mighty men of valor in their generations. Their number in the days of David was twenty-two thousand six hundred.

      3The son of Uzzi: Izrahiah. The sons of Izrahiah: Michael, Obadiah, Joel, and Isshiah, five; all of them chief men.

      4With them, by their generations, after their fathers’ houses, were bands of the army for war, thirty-six thousand; for they had many wives and sons.

      5Their brothers among all the families of Issachar, mighty men of valor, listed in all by genealogy, were eighty-seven thousand.

Genesis 46:13 gives the third name as Iob, and Numbers 26:23–24 and 1 Chronicles 7:1 as Jashub. Genesis 46:13 and Numbers 26:23 give the second name as Puvah (the Korean 부와), and 1 Chronicles 7:1 as Puah (the Korean 부아). Tola and Shimron stand in all three lists. This collection records Iob and Jashub apart, records the Puah of 1 Chronicles 7:1 as a name of its list without joining it to Puvah, and does not decide which names are the same men.

The name of the son of Dan

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The name of the son of Dan
  • Genesis 46:23 names the son of Dan Hushim.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 46:8–27, engwebp

      8These are the names of the children of Israel, who came into Egypt, Jacob and his sons: Reuben, Jacob’s firstborn.

      9The sons of Reuben: Hanoch, Pallu, Hezron, and Carmi.

      10The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul the son of a Canaanite woman.

      11The sons of Levi: Gershon, Kohath, and Merari.

      12The sons of Judah: Er, Onan, Shelah, Perez, and Zerah; but Er and Onan died in the land of Canaan. The sons of Perez were Hezron and Hamul.

      13The sons of Issachar: Tola, Puvah, Iob, and Shimron.

      14The sons of Zebulun: Sered, Elon, and Jahleel.

      15These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah. All the souls of his sons and his daughters were thirty-three.

      16The sons of Gad: Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.

      17The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and Serah their sister. The sons of Beriah: Heber and Malchiel.

      18These are the sons of Zilpah, whom Laban gave to Leah, his daughter, and these she bore to Jacob, even sixteen souls.

      19The sons of Rachel, Jacob’s wife: Joseph and Benjamin.

      20To Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Potiphera, priest of On, bore to him.

      21The sons of Benjamin: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard.

      22These are the sons of Rachel, who were born to Jacob: all the souls were fourteen.

      23The son of Dan: Hushim.

      24The sons of Naphtali: Jahzeel, Guni, Jezer, and Shillem.

      25These are the sons of Bilhah, whom Laban gave to Rachel, his daughter, and these she bore to Jacob: all the souls were seven.

      26All the souls who came with Jacob into Egypt, who were his direct offspring, in addition to Jacob’s sons’ wives, all the souls were sixty-six.

      27The sons of Joseph, who were born to him in Egypt, were two souls. All the souls of the house of Jacob, who came into Egypt, were seventy.

  • Numbers 26:42 lists the family of Dan from Shuham.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 26:42–43, engwebp

      42These are the sons of Dan after their families: of Shuham, the family of the Shuhamites. These are the families of Dan after their families.

      43All the families of the Shuhamites, according to those who were counted of them, were sixty-four thousand four hundred.

Each record names one son of Dan, and the names differ. This collection records Hushim and Shuham apart and does not decide whether they are the same man.

The two lists of the sons of Benjamin

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The two lists of the sons of Benjamin
  • Genesis 46:21 names the sons of Benjamin Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 46:8–27, engwebp

      8These are the names of the children of Israel, who came into Egypt, Jacob and his sons: Reuben, Jacob’s firstborn.

      9The sons of Reuben: Hanoch, Pallu, Hezron, and Carmi.

      10The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul the son of a Canaanite woman.

      11The sons of Levi: Gershon, Kohath, and Merari.

      12The sons of Judah: Er, Onan, Shelah, Perez, and Zerah; but Er and Onan died in the land of Canaan. The sons of Perez were Hezron and Hamul.

      13The sons of Issachar: Tola, Puvah, Iob, and Shimron.

      14The sons of Zebulun: Sered, Elon, and Jahleel.

      15These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah. All the souls of his sons and his daughters were thirty-three.

      16The sons of Gad: Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.

      17The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and Serah their sister. The sons of Beriah: Heber and Malchiel.

      18These are the sons of Zilpah, whom Laban gave to Leah, his daughter, and these she bore to Jacob, even sixteen souls.

      19The sons of Rachel, Jacob’s wife: Joseph and Benjamin.

      20To Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Potiphera, priest of On, bore to him.

      21The sons of Benjamin: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard.

      22These are the sons of Rachel, who were born to Jacob: all the souls were fourteen.

      23The son of Dan: Hushim.

      24The sons of Naphtali: Jahzeel, Guni, Jezer, and Shillem.

      25These are the sons of Bilhah, whom Laban gave to Rachel, his daughter, and these she bore to Jacob: all the souls were seven.

      26All the souls who came with Jacob into Egypt, who were his direct offspring, in addition to Jacob’s sons’ wives, all the souls were sixty-six.

      27The sons of Joseph, who were born to him in Egypt, were two souls. All the souls of the house of Jacob, who came into Egypt, were seventy.

  • Numbers 26:38–40 lists the families of Benjamin from Bela, Ashbel, Ahiram, Shephupham and Hupham, and names Ard and Naaman as the sons of Bela.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 26:38–41, engwebp

      38The sons of Benjamin after their families: of Bela, the family of the Belaites; of Ashbel, the family of the Ashbelites; of Ahiram, the family of the Ahiramites;

      39of Shephupham, the family of the Shuphamites; of Hupham, the family of the Huphamites.

      40The sons of Bela were Ard and Naaman: the family of the Ardites; and of Naaman, the family of the Naamites.

      41These are the sons of Benjamin after their families; and those who were counted of them were forty-five thousand six hundred.

  • 1 Chronicles 7:6 says, “The sons of Benjamin: Bela, Becher, and Jediael, three,” and 7:7 names the sons of Bela, “Ezbon, Uzzi, Uzziel, Jerimoth, and Iri, five.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 7:6–12, engwebp

      6The sons of Benjamin: Bela, Becher, and Jediael, three.

      7The sons of Bela: Ezbon, Uzzi, Uzziel, Jerimoth, and Iri, five; heads of fathers’ houses, mighty men of valor; and they were listed by genealogy twenty-two thousand thirty-four.

      8The sons of Becher: Zemirah, Joash, Eliezer, Elioenai, Omri, Jeremoth, Abijah, Anathoth, and Alemeth. All these were the sons of Becher.

      9They were listed by genealogy, after their generations, heads of their fathers’ houses, mighty men of valor, twenty thousand two hundred.

      10The son of Jediael: Bilhan. The sons of Bilhan: Jeush, Benjamin, Ehud, Chenaanah, Zethan, Tarshish, and Ahishahar.

      11All these were sons of Jediael, according to the heads of their fathers’ households, mighty men of valor, seventeen thousand two hundred, who were able to go out in the army for war.

      12So were Shuppim, Huppim, the sons of Ir, Hushim, and the sons of Aher.

  • 1 Chronicles 8:1–2 says, “Benjamin became the father of Bela his firstborn, Ashbel the second, Aharah the third, Nohah the fourth, and Rapha the fifth,” and 8:3–5 names the sons of Bela, “Addar, Gera, Abihud, Abishua, Naaman, Ahoah, Gera, Shephuphan, and Huram.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 8:1–5, engwebp

      1Benjamin became the father of Bela his firstborn, Ashbel the second, Aharah the third,

      2Nohah the fourth, and Rapha the fifth.

      3Bela had sons: Addar, Gera, Abihud,

      4Abishua, Naaman, Ahoah,

      5Gera, Shephuphan, and Huram.

Bela is a son of Benjamin in all four lists. Genesis 46:21 and 1 Chronicles 7:6 name Becher a son of Benjamin, and Genesis 46:21, Numbers 26:38 and 1 Chronicles 8:1 name Ashbel so. Genesis makes Ard and Naaman sons of Benjamin and Numbers makes them sons of Bela, so this collection records the two with different fathers apart. 1 Chronicles 8:4 also names Naaman a son of Bela, and this collection joins him to the Naaman of Numbers 26:40. Ahiram, Shephupham and Hupham are names Genesis 46:21 does not have; Jediael (1 Chronicles 7:6) and Aharah, Nohah and Rapha (8:1–2) are names neither Genesis nor Numbers has in its list; and no name stands among the sons of Bela in both 1 Chronicles 7:7 and 8:3–5. Apart from the Naaman of 8:4, this collection records these names of 1 Chronicles as names of their lists and joins them to no entry, and it does not decide which names are the same men.

Zur the king of Midian and Zur the father of Cozbi

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Zur the king of Midian and Zur the father of Cozbi
  • Numbers 25:15 names Cozbi, the Midianite woman who was slain, the daughter of Zur, and calls Zur head of the people of a fathers’ house in Midian.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Numbers 31:8 names Zur among the five kings of Midian killed when Israel fought Midian. It does not say whether he is Cozbi’s father.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 31:7–12, engwebp

      7They fought against Midian, as the LORD commanded Moses. They killed every male.

      8They killed the kings of Midian with the rest of their slain: Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian. They also killed Balaam the son of Beor with the sword.

      9The children of Israel took the women of Midian captive with their little ones; and all their livestock, all their flocks, and all their goods, they took as plunder.

      10All their cities in the places in which they lived, and all their encampments, they burned with fire.

      11They took all the captives, and all the plunder, both of man and of animal.

      12They brought the captives with the prey and the plunder, to Moses, and to Eleazar the priest, and to the congregation of the children of Israel, to the camp at the plains of Moab, which are by the Jordan at Jericho.

Two verses name a Midianite Zur, once as head of a fathers’ house and once as a king. This collection records them separately and does not decide whether they are the same man.

Unresolved interpretation: The five kings of Midian and the princes of Sihon: Joshua 13:21–22 and Numbers 31:7–8
  • Joshua 13:21–22 names all the kingdom of Sihon king of the Amorites, who reigned in Heshbon, “whom Moses struck with the chiefs of Midian, Evi, Rekem, Zur, Hur, and Reba, the princes of Sihon, who lived in the land. The children of Israel also killed Balaam the son of Beor, the soothsayer, with the sword, among the rest of their slain.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 13:21–22, engwebp

      21all the cities of the plain, and all the kingdom of Sihon king of the Amorites, who reigned in Heshbon, whom Moses struck with the chiefs of Midian, Evi, Rekem, Zur, Hur, and Reba, the princes of Sihon, who lived in the land.

      22The children of Israel also killed Balaam the son of Beor, the soothsayer, with the sword, among the rest of their slain.

  • Numbers 31:7–8 says, “They fought against Midian, as the LORD commanded Moses. They killed every male. They killed the kings of Midian with the rest of their slain: Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian. They also killed Balaam the son of Beor with the sword.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 31:7–12, engwebp

      7They fought against Midian, as the LORD commanded Moses. They killed every male.

      8They killed the kings of Midian with the rest of their slain: Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian. They also killed Balaam the son of Beor with the sword.

      9The children of Israel took the women of Midian captive with their little ones; and all their livestock, all their flocks, and all their goods, they took as plunder.

      10All their cities in the places in which they lived, and all their encampments, they burned with fire.

      11They took all the captives, and all the plunder, both of man and of animal.

      12They brought the captives with the prey and the plunder, to Moses, and to Eleazar the priest, and to the congregation of the children of Israel, to the camp at the plains of Moab, which are by the Jordan at Jericho.

Joshua 13:21–22 calls Evi, Rekem, Zur, Hur, and Reba the chiefs of Midian and the princes of Sihon, says that Moses struck Sihon with them, and says that the children of Israel also killed Balaam among the rest of their slain. Numbers 31:7–8 calls Evi, Rekem, Zur, Hur, and Reba the five kings of Midian, and says that those who fought against Midian killed them and Balaam the son of Beor. The Korean Revised Version spells two of the names 수르 and 후르 at Numbers 31:8 and 술 and 훌 at Joshua 13:21. This collection keeps both accounts as their texts stand, gives the passages of both books to the entries of the five men and of Balaam, and does not decide how the two accounts fit.

Mount Hor by Edom and Mount Hor on the north border

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Mount Hor by Edom and Mount Hor on the north border
  • Numbers 33:37–41 names Mount Hor, at the edge of the land of Edom, the camp after Kadesh where Aaron the priest went up and died.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 33:37–40, engwebp

      37They traveled from Kadesh, and encamped in Mount Hor, in the edge of the land of Edom.

      38Aaron the priest went up into Mount Hor at the commandment of the LORD and died there, in the fortieth year after the children of Israel had come out of the land of Egypt, in the fifth month, on the first day of the month.

      39Aaron was one hundred twenty-three years old when he died in Mount Hor.

      40The Canaanite king of Arad, who lived in the South in the land of Canaan, heard of the coming of the children of Israel.

    • NUM 33:41–49, engwebp

      41They traveled from Mount Hor, and encamped in Zalmonah.

      42They traveled from Zalmonah, and encamped in Punon.

      43They traveled from Punon, and encamped in Oboth.

      44They traveled from Oboth, and encamped in Iye Abarim, in the border of Moab.

      45They traveled from Iyim, and encamped in Dibon Gad.

      46They traveled from Dibon Gad, and encamped in Almon Diblathaim.

      47They traveled from Almon Diblathaim, and encamped in the mountains of Abarim, before Nebo.

      48They traveled from the mountains of Abarim, and encamped in the plains of Moab by the Jordan at Jericho.

      49They encamped by the Jordan, from Beth Jeshimoth even to Abel Shittim in the plains of Moab.

  • Numbers 34:7–8 draws the north border of Canaan from the great sea to Mount Hor and from there to the entrance of Hamath. The text does not say whether this is the Mount Hor at the edge of Edom.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 34:7–9, engwebp

      7“‘This shall be your north border: from the great sea you shall mark out for yourselves Mount Hor.

      8From Mount Hor you shall mark out to the entrance of Hamath; and the border shall pass by Zedad.

      9Then the border shall go to Ziphron, and it shall end at Hazar Enan. This shall be your north border.

Chapter 33 places a Mount Hor at the edge of Edom and chapter 34 puts one on the north border of Canaan. This collection records them separately and does not decide whether they are the same mountain.

Unresolved interpretation: Where Aaron died: Moserah and Mount Hor
  • Deuteronomy 10:6 says that the children of Israel traveled from Beeroth Bene Jaakan to Moserah, and that there Aaron died and was buried, and Eleazar his son ministered in the priest’s office in his place.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 10:6–9, engwebp

      6(The children of Israel traveled from Beeroth Bene Jaakan to Moserah. There Aaron died, and there he was buried; and Eleazar his son ministered in the priest’s office in his place.

      7From there they traveled to Gudgodah; and from Gudgodah to Jotbathah, a land of brooks of water.

      8At that time the LORD set apart the tribe of Levi to bear the ark of the LORD’s covenant, to stand before the LORD to minister to him, and to bless in his name, to this day.

      9Therefore Levi has no portion nor inheritance with his brothers; the LORD is his inheritance, according as the LORD your God spoke to him.)

  • Numbers 20:22–29 has the whole congregation travel from Kadesh to Mount Hor, by the border of the land of Edom, where Moses strips Aaron of his garments and puts them on Eleazar his son, and Aaron dies there on the top of the mountain. Numbers 33:37–39 also has the people travel from Kadesh and encamp in Mount Hor, at the edge of the land of Edom, and Aaron the priest go up into Mount Hor at the commandment of the LORD and die there. Deuteronomy 32:50 also has the LORD tell Moses to die on the mountain “as Aaron your brother died on Mount Hor”.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 32:48–52, engwebp

      48The LORD spoke to Moses that same day, saying,

      49“Go up into this mountain of Abarim, to Mount Nebo, which is in the land of Moab, that is across from Jericho; and see the land of Canaan, which I give to the children of Israel for a possession.

      50Die on the mountain where you go up, and be gathered to your people, as Aaron your brother died on Mount Hor, and was gathered to his people;

      51because you trespassed against me among the children of Israel at the waters of Meribah of Kadesh, in the wilderness of Zin; because you didn’t uphold my holiness among the children of Israel.

      52For you shall see the land from a distance; but you shall not go there into the land which I give the children of Israel.”

    • NUM 20:22–29, engwebp

      22They traveled from Kadesh, and the children of Israel, even the whole congregation, came to Mount Hor.

      23The LORD spoke to Moses and Aaron in Mount Hor, by the border of the land of Edom, saying,

      24“Aaron shall be gathered to his people; for he shall not enter into the land which I have given to the children of Israel, because you rebelled against my word at the waters of Meribah.

      25Take Aaron and Eleazar his son, and bring them up to Mount Hor;

      26and strip Aaron of his garments, and put them on Eleazar his son. Aaron shall be gathered, and shall die there.”

      27Moses did as the LORD commanded. They went up onto Mount Hor in the sight of all the congregation.

      28Moses stripped Aaron of his garments, and put them on Eleazar his son. Aaron died there on the top of the mountain, and Moses and Eleazar came down from the mountain.

      29When all the congregation saw that Aaron was dead, they wept for Aaron thirty days, even all the house of Israel.

    • NUM 33:37–40, engwebp

      37They traveled from Kadesh, and encamped in Mount Hor, in the edge of the land of Edom.

      38Aaron the priest went up into Mount Hor at the commandment of the LORD and died there, in the fortieth year after the children of Israel had come out of the land of Egypt, in the fifth month, on the first day of the month.

      39Aaron was one hundred twenty-three years old when he died in Mount Hor.

      40The Canaanite king of Arad, who lived in the South in the land of Canaan, heard of the coming of the children of Israel.

Deuteronomy 10:6 names Moserah as the place where Aaron died and was buried; Numbers 20:22–29 and 33:37–39, and Deuteronomy 32:50, name Mount Hor as the place where he died. This collection records both as the text gives them and does not decide how Moserah and Mount Hor are related.

Levi of Mark 2:14 and Matthew

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Levi of Mark 2:14 and Matthew
  • Mark 2:14 says that Jesus saw Levi the son of Alphaeus sitting at the tax office and said to him, “Follow me,” and he arose and followed him. Mark 3:18 names Matthew among the twelve but does not say whether he is Levi.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MRK 2:13–17, engwebp

      13He went out again by the seaside. All the multitude came to him, and he taught them.

      14As he passed by, he saw Levi the son of Alphaeus sitting at the tax office. He said to him, “Follow me.” And he arose and followed him.

      15He was reclining at the table in his house, and many tax collectors and sinners sat down with Jesus and his disciples, for there were many, and they followed him.

      16The scribes and the Pharisees, when they saw that he was eating with the sinners and tax collectors, said to his disciples, “Why is it that he eats and drinks with tax collectors and sinners?”

      17When Jesus heard it, he said to them, “Those who are healthy have no need for a physician, but those who are sick. I came not to call the righteous, but sinners to repentance.”

    • MRK 3:13–19, engwebp

      13He went up into the mountain and called to himself those whom he wanted, and they went to him.

      14He appointed twelve, that they might be with him, and that he might send them out to preach

      15and to have authority to heal sicknesses and to cast out demons:

      16Simon (to whom he gave the name Peter);

      17James the son of Zebedee; and John, the brother of James, (whom he called Boanerges, which means, Sons of Thunder);

      18Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot;

      19and Judas Iscariot, who also betrayed him. Then he came into a house.

  • Matthew 9:9 says that Jesus saw a man called Matthew sitting at the tax collection office and said to him, “Follow me,” and he got up and followed him; 10:3 names Matthew the tax collector among the twelve apostles.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 9:9–13, engwebp

      9As Jesus passed by from there, he saw a man called Matthew sitting at the tax collection office. He said to him, “Follow me.” He got up and followed him.

      10As he sat in the house, behold, many tax collectors and sinners came and sat down with Jesus and his disciples.

      11When the Pharisees saw it, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?”

      12When Jesus heard it, he said to them, “Those who are healthy have no need for a physician, but those who are sick do.

      13But you go and learn what this means: ‘I desire mercy, and not sacrifice,’ for I came not to call the righteous, but sinners to repentance.”

    • MAT 10:1–4, engwebp

      1He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness.

      2Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother;

      3Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; Lebbaeus, who was also called Thaddaeus;

      4Simon the Zealot; and Judas Iscariot, who also betrayed him.

The two Gospels give different names to the man called from the tax office. This collection records Levi the son of Alphaeus and Matthew separately and does not decide whether they are the same man.

Alphaeus the father of Levi and Alphaeus the father of James

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Alphaeus the father of Levi and Alphaeus the father of James
  • Mark 2:14 calls Levi the son of Alphaeus.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MRK 2:13–17, engwebp

      13He went out again by the seaside. All the multitude came to him, and he taught them.

      14As he passed by, he saw Levi the son of Alphaeus sitting at the tax office. He said to him, “Follow me.” And he arose and followed him.

      15He was reclining at the table in his house, and many tax collectors and sinners sat down with Jesus and his disciples, for there were many, and they followed him.

      16The scribes and the Pharisees, when they saw that he was eating with the sinners and tax collectors, said to his disciples, “Why is it that he eats and drinks with tax collectors and sinners?”

      17When Jesus heard it, he said to them, “Those who are healthy have no need for a physician, but those who are sick. I came not to call the righteous, but sinners to repentance.”

  • Mark 3:18 and Matthew 10:3 call James, one of the twelve, the son of Alphaeus.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 10:1–4, engwebp

      1He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness.

      2Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother;

      3Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; Lebbaeus, who was also called Thaddaeus;

      4Simon the Zealot; and Judas Iscariot, who also betrayed him.

    • MRK 3:13–19, engwebp

      13He went up into the mountain and called to himself those whom he wanted, and they went to him.

      14He appointed twelve, that they might be with him, and that he might send them out to preach

      15and to have authority to heal sicknesses and to cast out demons:

      16Simon (to whom he gave the name Peter);

      17James the son of Zebedee; and John, the brother of James, (whom he called Boanerges, which means, Sons of Thunder);

      18Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot;

      19and Judas Iscariot, who also betrayed him. Then he came into a house.

The text names each Alphaeus only as the father of a different son and does not say whether they are one man. This collection records them separately and does not decide.

The country of Mark 5:1 and the country of Matthew 8:28

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The country of Mark 5:1 and the country of Matthew 8:28
  • Mark 5:1 names the place across the sea where Jesus arrives 거라사인의 지방 (the Gerasenes) in the Korean Revised Version and the country of the Gadarenes in WEB. One man with an unclean spirit meets him there, out of the tombs.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MRK 5:1–20, engwebp

      1They came to the other side of the sea, into the country of the Gadarenes.

      2When he had come out of the boat, immediately a man with an unclean spirit met him out of the tombs.

      3He lived in the tombs. Nobody could bind him any more, not even with chains,

      4because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him.

      5Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones.

      6When he saw Jesus from afar, he ran and bowed down to him,

      7and crying out with a loud voice, he said, “What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don’t torment me.”

      8For he said to him, “Come out of the man, you unclean spirit!”

      9He asked him, “What is your name?” He said to him, “My name is Legion, for we are many.”

      10He begged him much that he would not send them away out of the country.

      11Now on the mountainside there was a great herd of pigs feeding.

      12All the demons begged him, saying, “Send us into the pigs, that we may enter into them.”

      13At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea.

      14Those who fed the pigs fled, and told it in the city and in the country. The people came to see what it was that had happened.

      15They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid.

      16Those who saw it declared to them what happened to him who was possessed by demons, and about the pigs.

      17They began to beg him to depart from their region.

      18As he was entering into the boat, he who had been possessed by demons begged him that he might be with him.

      19He didn’t allow him, but said to him, “Go to your house, to your friends, and tell them what great things the Lord has done for you and how he had mercy on you.”

      20He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled.

  • Matthew 8:28 names the place on the other side where Jesus arrives 가다라 지방 (Gadara) in the Korean Revised Version and the country of the Gergesenes in WEB. Two people possessed by demons meet him there, coming out of the tombs.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 8:28–34, engwebp

      28When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass that way.

      29Behold, they cried out, saying, “What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time?”

      30Now there was a herd of many pigs feeding far away from them.

      31The demons begged him, saying, “If you cast us out, permit us to go away into the herd of pigs.”

      32He said to them, “Go!” They came out and went into the herd of pigs; and behold, the whole herd of pigs rushed down the cliff into the sea and died in the water.

      33Those who fed them fled and went away into the city and told everything, including what happened to those who were possessed with demons.

      34Behold, all the city came out to meet Jesus. When they saw him, they begged that he would depart from their borders.

Mark 5:1 and Matthew 8:28 give different names, and the two editions cross between them: WEB’s Mark and the Korean Revised Version’s Matthew both say Gadara. This collection records the two entries apart and does not decide whether they are the same place.

Dalmanutha in Mark 8:10 and the borders of Magdala in Matthew 15:39

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Dalmanutha in Mark 8:10 and the borders of Magdala in Matthew 15:39
  • Mark 8:10 has Jesus, after feeding the four thousand with seven loaves, enter the boat with his disciples and come into the region of Dalmanutha. Both editions have the same name.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MRK 8:1–10, engwebp

      1In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself and said to them,

      2“I have compassion on the multitude, because they have stayed with me now three days and have nothing to eat.

      3If I send them away fasting to their home, they will faint on the way, for some of them have come a long way.”

      4His disciples answered him, “From where could one satisfy these people with bread here in a deserted place?”

      5He asked them, “How many loaves do you have?” They said, “Seven.”

      6He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them and gave them to his disciples to serve, and they served the multitude.

      7They also had a few small fish. Having blessed them, he said to serve these also.

      8They ate and were filled. They took up seven baskets of broken pieces that were left over.

      9Those who had eaten were about four thousand. Then he sent them away.

      10Immediately he entered into the boat with his disciples and came into the region of Dalmanutha.

  • Matthew 15:39 has Jesus, after feeding the multitude with seven loaves, send them away, get into the boat and come into the borders of Magadan, as the Korean Revised Version reads; WEB reads the borders of Magdala.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 15:32–39, engwebp

      32Jesus summoned his disciples and said, “I have compassion on the multitude, because they have continued with me now three days and have nothing to eat. I don’t want to send them away fasting, or they might faint on the way.”

      33The disciples said to him, “Where could we get so many loaves in a deserted place as to satisfy so great a multitude?”

      34Jesus said to them, “How many loaves do you have?” They said, “Seven, and a few small fish.”

      35He commanded the multitude to sit down on the ground;

      36and he took the seven loaves and the fish. He gave thanks and broke them, and gave to the disciples, and the disciples to the multitudes.

      37They all ate and were filled. They took up seven baskets full of the broken pieces that were left over.

      38Those who ate were four thousand men, in addition to women and children.

      39Then he sent away the multitudes, got into the boat, and came into the borders of Magdala.

After a feeding with seven loaves, Mark 8:10 has him go by boat into the region of Dalmanutha, and Matthew 15:39 into the borders of Magdala, which the Korean Revised Version calls 마가단. This collection records Dalmanutha apart and does not decide whether it is the same place.

Mary the mother of James and Joses in Matthew 27:56 and Mark 15:40

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Mary the mother of James and Joses in Matthew 27:56 and Mark 15:40
  • Matthew 27:56 names, among the women watching from afar, Mary Magdalene, Mary the mother of James and Joses, and the mother of the sons of Zebedee.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 27:45–56, engwebp

      45Now from the sixth hour there was darkness over all the land until the ninth hour.

      46About the ninth hour Jesus cried with a loud voice, saying, “Eli, Eli, lima sabachthani?” That is, “My God, my God, why have you forsaken me?”

      47Some of them who stood there, when they heard it, said, “This man is calling Elijah.”

      48Immediately one of them ran and took a sponge, filled it with vinegar, put it on a reed, and gave him a drink.

      49The rest said, “Let him be. Let’s see whether Elijah comes to save him.”

      50Jesus cried again with a loud voice, and yielded up his spirit.

      51Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split.

      52The tombs were opened, and many bodies of the saints who had fallen asleep were raised;

      53and coming out of the tombs after his resurrection, they entered into the holy city and appeared to many.

      54Now the centurion and those who were with him watching Jesus, when they saw the earthquake and the things that were done, were terrified, saying, “Truly this was the Son of God!”

      55Many women were there watching from afar, who had followed Jesus from Galilee, serving him.

      56Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of the sons of Zebedee.

  • Mark 15:40 names, at the same point in the story, Mary Magdalene, Mary the mother of James the less and of Joses, and Salome; 15:47 names Mary the mother of Joses and 16:1 Mary the mother of James. The Korean Revised Version writes 요셉 in Matthew and 요세 in Mark; WEB has Joses in both.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MRK 15:33–41, engwebp

      33When the sixth hour had come, there was darkness over the whole land until the ninth hour.

      34At the ninth hour Jesus cried with a loud voice, saying, “Eloi, Eloi, lama sabachthani?” which is, being interpreted, “My God, my God, why have you forsaken me?”

      35Some of those who stood by, when they heard it, said, “Behold, he is calling Elijah.”

      36One ran, and filling a sponge full of vinegar, put it on a reed and gave it to him to drink, saying, “Let him be. Let’s see whether Elijah comes to take him down.”

      37Jesus cried out with a loud voice, and gave up the spirit.

      38The veil of the temple was torn in two from the top to the bottom.

      39When the centurion, who stood by opposite him, saw that he cried out like this and breathed his last, he said, “Truly this man was the Son of God!”

      40There were also women watching from afar, among whom were both Mary Magdalene and Mary the mother of James the less and of Joses, and Salome;

      41who, when he was in Galilee, followed him and served him; and many other women who came up with him to Jerusalem.

    • MRK 15:42–47, engwebp

      42When evening had now come, because it was the Preparation Day, that is, the day before the Sabbath,

      43Joseph of Arimathaea, a prominent council member who also himself was looking for God’s Kingdom, came. He boldly went in to Pilate, and asked for Jesus’ body.

      44Pilate was surprised to hear that he was already dead; and summoning the centurion, he asked him whether he had been dead long.

      45When he found out from the centurion, he granted the body to Joseph.

      46He bought a linen cloth, and taking him down, wound him in the linen cloth and laid him in a tomb which had been cut out of a rock. He rolled a stone against the door of the tomb.

      47Mary Magdalene and Mary the mother of Joses, saw where he was laid.

    • MRK 16:1–8, engwebp

      1When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome bought spices, that they might come and anoint him.

      2Very early on the first day of the week, they came to the tomb when the sun had risen.

      3They were saying among themselves, “Who will roll away the stone from the door of the tomb for us?”

      4for it was very big. Looking up, they saw that the stone was rolled back.

      5Entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe; and they were amazed.

      6He said to them, “Don’t be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen! He is not here. See the place where they laid him!

      7But go, tell his disciples and Peter, ‘He goes before you into Galilee. There you will see him, as he said to you.’”

      8They went out, and fled from the tomb, for trembling and astonishment had come on them. They said nothing to anyone; for they were afraid.

Both Gospels call her Mary the mother of James and Joses at the same point in the story, so this collection records her as one entry. The Korean Revised Version writes her son’s name 요셉 in one and 요세 in the other, and Mark calls James “the less”, so whether one entry is right is left for review.

Philip the tetrarch of Luke 3:1 and Philip the husband of Herodias

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Philip the tetrarch of Luke 3:1 and Philip the husband of Herodias
  • Luke 3:1 has Herod tetrarch of Galilee and his brother Philip tetrarch of the region of Ituraea and Trachonitis. Luke 3:19 calls Herodias the wife of Herod’s brother but does not name that brother.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 3:1–6, engwebp

      1Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene,

      2during the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness.

      3He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins.

      4As it is written in the book of the words of Isaiah the prophet, “The voice of one crying in the wilderness, ‘Make ready the way of the Lord. Make his paths straight.

      5Every valley will be filled. Every mountain and hill will be brought low. The crooked will become straight, and the rough ways smooth.

      6All flesh will see God’s salvation.’”

    • LUK 3:19–20, engwebp

      19but Herod the tetrarch, being reproved by him for Herodias, his brother’s wife, and for all the evil things which Herod had done,

      20added this also to them all, that he shut up John in prison.

  • Matthew 14:3 and Mark 6:17 call Herodias the wife of Herod’s brother Philip, and do not say that this Philip was tetrarch of any region.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 14:1–12, engwebp

      1At that time, Herod the tetrarch heard the report concerning Jesus,

      2and said to his servants, “This is John the Baptizer. He is risen from the dead. That is why these powers work in him.”

      3For Herod had arrested John, bound him, and put him in prison for the sake of Herodias, his brother Philip’s wife.

      4For John said to him, “It is not lawful for you to have her.”

      5When he would have put him to death, he feared the multitude, because they counted him as a prophet.

      6But when Herod’s birthday came, the daughter of Herodias danced among them and pleased Herod.

      7Therefore he promised with an oath to give her whatever she should ask.

      8She, being prompted by her mother, said, “Give me here on a platter the head of John the Baptizer.”

      9The king was grieved, but for the sake of his oaths and of those who sat at the table with him, he commanded it to be given,

      10and he sent and beheaded John in the prison.

      11His head was brought on a platter and given to the young lady; and she brought it to her mother.

      12His disciples came, took the body, and buried it. Then they went and told Jesus.

    • MRK 6:14–29, engwebp

      14King Herod heard this, for his name had become known, and he said, “John the Baptizer has risen from the dead, and therefore these powers are at work in him.”

      15But others said, “He is Elijah.” Others said, “He is a prophet, or like one of the prophets.”

      16But Herod, when he heard this, said, “This is John, whom I beheaded. He has risen from the dead.”

      17For Herod himself had sent out and arrested John and bound him in prison for the sake of Herodias, his brother Philip’s wife, for he had married her.

      18For John had said to Herod, “It is not lawful for you to have your brother’s wife.”

      19Herodias set herself against him and desired to kill him, but she couldn’t,

      20for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly.

      21Then a convenient day came when Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee.

      22When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, “Ask me whatever you want, and I will give it to you.”

      23He swore to her, “Whatever you ask of me, I will give you, up to half of my kingdom.”

      24She went out and said to her mother, “What shall I ask?” She said, “The head of John the Baptizer.”

      25She came in immediately with haste to the king and requested, “I want you to give me right now the head of John the Baptizer on a platter.”

      26The king was exceedingly sorry, but for the sake of his oaths and of his dinner guests, he didn’t wish to refuse her.

      27Immediately the king sent out a soldier of his guard and commanded to bring John’s head; and he went and beheaded him in the prison,

      28and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother.

      29When his disciples heard this, they came and took up his corpse and laid it in a tomb.

Luke 3:1, Matthew 14:3 and Mark 6:17 each name a brother of Herod called Philip, and the text does not say whether they are one man. This collection records Philip the tetrarch apart and does not decide whether he is the Philip of Matthew 14:3 and Mark 6:17, the husband of Herodias.

Joseph’s father: Heli in Luke 3:23 and Jacob in Matthew 1:16

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Joseph’s father: Heli in Luke 3:23 and Jacob in Matthew 1:16
  • Luke 3:23 says that Jesus was the son (as was supposed) of Joseph, the son of Heli.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 3:23–38, engwebp

      23Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli,

      24the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph,

      25the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai,

      26the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah,

      27the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri,

      28the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er,

      29the son of Jose, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,

      30the son of Simeon, the son of Judah, the son of Joseph, the son of Jonan, the son of Eliakim,

      31the son of Melea, the son of Menan, the son of Mattatha, the son of Nathan, the son of David,

      32the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon,

      33the son of Amminadab, the son of Aram, the son of Hezron, the son of Perez, the son of Judah,

      34the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor,

      35the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah,

      36the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,

      37the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,

      38the son of Enos, the son of Seth, the son of Adam, the son of God.

  • Matthew 1:15–16 says that Matthan became the father of Jacob, and Jacob became the father of Joseph, the husband of Mary.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

Luke 3:23 names Heli and Matthew 1:16 names Jacob as Joseph’s father. This collection records both father-son relationships and does not decide between them or how the two records fit together.

Shealtiel’s father: Neri in Luke 3:27 and Jechoniah in Matthew 1:12

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Shealtiel’s father: Neri in Luke 3:27 and Jechoniah in Matthew 1:12
  • Luke 3:27 has Zerubbabel, the son of Shealtiel, the son of Neri.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 3:23–38, engwebp

      23Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli,

      24the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph,

      25the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai,

      26the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah,

      27the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri,

      28the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er,

      29the son of Jose, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,

      30the son of Simeon, the son of Judah, the son of Joseph, the son of Jonan, the son of Eliakim,

      31the son of Melea, the son of Menan, the son of Mattatha, the son of Nathan, the son of David,

      32the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon,

      33the son of Amminadab, the son of Aram, the son of Hezron, the son of Perez, the son of Judah,

      34the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor,

      35the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah,

      36the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,

      37the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,

      38the son of Enos, the son of Seth, the son of Adam, the son of God.

  • Matthew 1:12 says that after the exile to Babylon, Jechoniah became the father of Shealtiel, and Shealtiel became the father of Zerubbabel.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • 1 Chronicles 3:17 says, “The sons of Jeconiah, the captive: Shealtiel his son,” 3:18 goes on with Malchiram, Pedaiah and the others, and 3:19 says, “The sons of Pedaiah: Zerubbabel and Shimei.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:17–24, engwebp

      17The sons of Jeconiah, the captive: Shealtiel his son,

      18Malchiram, Pedaiah, Shenazzar, Jekamiah, Hoshama, and Nedabiah.

      19The sons of Pedaiah: Zerubbabel and Shimei. The sons of Zerubbabel: Meshullam and Hananiah; and Shelomith was their sister;

      20and Hashubah, Ohel, Berechiah, Hasadiah, and Jushab Hesed, five.

      21The sons of Hananiah: Pelatiah and Jeshaiah; the sons of Rephaiah, the sons of Arnan, the sons of Obadiah, the sons of Shecaniah.

      22The son of Shecaniah: Shemaiah. The sons of Shemaiah: Hattush, Igal, Bariah, Neariah, and Shaphat, six.

      23The sons of Neariah: Elioenai, Hizkiah, and Azrikam, three.

      24The sons of Elioenai: Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani, seven.

Luke 3:27 makes Neri the father of Shealtiel and Matthew 1:12 Jechoniah, and both genealogies make Zerubbabel the son of Shealtiel. 1 Chronicles 3:17–18 name Shealtiel, Pedaiah and others among the sons of Jeconiah, the captive, and 3:19 names Zerubbabel among the sons of Pedaiah. This collection records the relationship of Jechoniah and Shealtiel, which Matthew 1:12 and 1 Chronicles 3:17 give, and that of Neri and Shealtiel, which Luke 3:27 gives, and does not decide between them. It records the Zerubbabel of 1 Chronicles 3:19 in a list of names as the son of Pedaiah, links him to no entry, and does not decide whether he is Zerubbabel the son of Shealtiel.

Unresolved interpretation: Zerubbabel the son of Pedaiah and Zerubbabel the son of Shealtiel
  • 1 Chronicles 3:17–18 name Shealtiel, Malchiram, Pedaiah and others among the sons of Jeconiah, the captive, and 3:19 says, “The sons of Pedaiah: Zerubbabel and Shimei. The sons of Zerubbabel: Meshullam and Hananiah”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:17–24, engwebp

      17The sons of Jeconiah, the captive: Shealtiel his son,

      18Malchiram, Pedaiah, Shenazzar, Jekamiah, Hoshama, and Nedabiah.

      19The sons of Pedaiah: Zerubbabel and Shimei. The sons of Zerubbabel: Meshullam and Hananiah; and Shelomith was their sister;

      20and Hashubah, Ohel, Berechiah, Hasadiah, and Jushab Hesed, five.

      21The sons of Hananiah: Pelatiah and Jeshaiah; the sons of Rephaiah, the sons of Arnan, the sons of Obadiah, the sons of Shecaniah.

      22The son of Shecaniah: Shemaiah. The sons of Shemaiah: Hattush, Igal, Bariah, Neariah, and Shaphat, six.

      23The sons of Neariah: Elioenai, Hizkiah, and Azrikam, three.

      24The sons of Elioenai: Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani, seven.

  • Ezra 3:2 names “Zerubbabel the son of Shealtiel and his relatives”; Matthew 1:12 says, “Shealtiel became the father of Zerubbabel”; and Luke 3:27 has “the son of Zerubbabel, the son of Shealtiel”.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 3:1–3, engwebp

      1When the seventh month had come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem.

      2Then Jeshua the son of Jozadak stood up with his brothers the priests and Zerubbabel the son of Shealtiel and his relatives, and built the altar of the God of Israel, to offer burnt offerings on it, as it is written in the law of Moses the man of God.

      3In spite of their fear because of the peoples of the surrounding lands, they set the altar on its base; and they offered burnt offerings on it to the LORD, even burnt offerings morning and evening.

    • LUK 3:23–38, engwebp

      23Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli,

      24the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph,

      25the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai,

      26the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah,

      27the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri,

      28the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er,

      29the son of Jose, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,

      30the son of Simeon, the son of Judah, the son of Joseph, the son of Jonan, the son of Eliakim,

      31the son of Melea, the son of Menan, the son of Mattatha, the son of Nathan, the son of David,

      32the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon,

      33the son of Amminadab, the son of Aram, the son of Hezron, the son of Perez, the son of Judah,

      34the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor,

      35the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah,

      36the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,

      37the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,

      38the son of Enos, the son of Seth, the son of Adam, the son of God.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

1 Chronicles 3:17–19 names Shealtiel, Pedaiah and others among the sons of Jeconiah, the captive, names Zerubbabel among the sons of Pedaiah, and names the sons of Zerubbabel, and Shelomith their sister. Ezra 3:2, Matthew 1:12 and Luke 3:27 make Zerubbabel the son of Shealtiel. Both editions write the same name in these places (the Korean Revised Version 스룹바벨, WEB Zerubbabel). This collection records the Zerubbabel of Ezra, Matthew and Luke as one entry, the son of Shealtiel; it records the Zerubbabel of 1 Chronicles 3:19 in a list of names as the son of Pedaiah, does not link him to that entry, and gives the entry Zerubbabel no relationship to Pedaiah. The text does not say whether the Zerubbabel of 1 Chronicles 3:19 is Zerubbabel the son of Shealtiel, and this collection does not decide it.

Cainan in Luke 3:36, between Arphaxad and Shelah

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Cainan in Luke 3:36, between Arphaxad and Shelah
  • Luke 3:35–36 has Eber, the son of Shelah, the son of Cainan, the son of Arphaxad.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 3:23–38, engwebp

      23Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli,

      24the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph,

      25the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai,

      26the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah,

      27the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri,

      28the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er,

      29the son of Jose, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,

      30the son of Simeon, the son of Judah, the son of Joseph, the son of Jonan, the son of Eliakim,

      31the son of Melea, the son of Menan, the son of Mattatha, the son of Nathan, the son of David,

      32the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon,

      33the son of Amminadab, the son of Aram, the son of Hezron, the son of Perez, the son of Judah,

      34the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor,

      35the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah,

      36the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,

      37the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,

      38the son of Enos, the son of Seth, the son of Adam, the son of God.

  • Genesis 11:12–13 says that Arpachshad lived thirty-five years and became the father of Shelah, and lived four hundred three years after he became the father of Shelah, and became the father of more sons and daughters.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 11:10–12, engwebp

      10This is the history of the generations of Shem: Shem was one hundred years old when he became the father of Arpachshad two years after the flood.

      11Shem lived five hundred years after he became the father of Arpachshad, and became the father of more sons and daughters.

      12Arpachshad lived thirty-five years and became the father of Shelah.

    • GEN 11:12–14, engwebp

      12Arpachshad lived thirty-five years and became the father of Shelah.

      13Arpachshad lived four hundred three years after he became the father of Shelah, and became the father of more sons and daughters.

      14Shelah lived thirty years, and became the father of Eber.

  • 1 Chronicles 1:18 says, “Arpachshad became the father of Shelah, and Shelah became the father of Eber,” and 1:24 names “Shem, Arpachshad, Shelah” one after another.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 1:17–23, engwebp

      17The sons of Shem: Elam, Asshur, Arpachshad, Lud, Aram, Uz, Hul, Gether, and Meshech.

      18Arpachshad became the father of Shelah, and Shelah became the father of Eber.

      19To Eber were born two sons: the name of the one was Peleg, for in his days the earth was divided; and his brother’s name was Joktan.

      20Joktan became the father of Almodad, Sheleph, Hazarmaveth, Jerah,

      21Hadoram, Uzal, Diklah,

      22Ebal, Abimael, Sheba,

      23Ophir, Havilah, and Jobab. All these were the sons of Joktan.

    • 1CH 1:24–27, engwebp

      24Shem, Arpachshad, Shelah,

      25Eber, Peleg, Reu,

      26Serug, Nahor, Terah,

      27Abram (also called Abraham).

Luke 3:35–36 puts Cainan between Arphaxad and Shelah; Genesis 11:12 and 1 Chronicles 1:18 say that Arpachshad became the father of Shelah; and 1 Chronicles 1:24 names Shem, Arpachshad, Shelah one after another, with no word of who became the father of whom. This collection records Luke’s Cainan as an entry of its own, keeps both the father-son relationships Luke gives and the one Genesis and 1 Chronicles give, and does not decide how the records of the three books fit together.

The lake of Gennesaret in Luke 5:1

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The lake of Gennesaret in Luke 5:1
  • Luke 5:1–3 says that Jesus stood by the lake of Gennesaret; two boats were there, and he taught the multitudes from Simon’s boat.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 5:1–11, engwebp

      1Now while the multitude pressed on him and heard the word of God, he was standing by the lake of Gennesaret.

      2He saw two boats standing by the lake, but the fishermen had gone out of them and were washing their nets.

      3He entered into one of the boats, which was Simon’s, and asked him to put out a little from the land. He sat down and taught the multitudes from the boat.

      4When he had finished speaking, he said to Simon, “Put out into the deep and let down your nets for a catch.”

      5Simon answered him, “Master, we worked all night and caught nothing; but at your word I will let down the net.”

      6When they had done this, they caught a great multitude of fish, and their net was breaking.

      7They beckoned to their partners in the other boat, that they should come and help them. They came and filled both boats, so that they began to sink.

      8But Simon Peter, when he saw it, fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, Lord.”

      9For he was amazed, and all who were with him, at the catch of fish which they had caught;

      10and so also were James and John, sons of Zebedee, who were partners with Simon. Jesus said to Simon, “Don’t be afraid. From now on you will be catching people alive.”

      11When they had brought their boats to land, they left everything, and followed him.

  • Mark 1:16 and Matthew 4:18 call the place where Jesus saw Simon and his brother Andrew casting a net into the sea the sea of Galilee.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 4:18–22, engwebp

      18Walking by the sea of Galilee, he saw two brothers: Simon, who is called Peter, and Andrew, his brother, casting a net into the sea; for they were fishermen.

      19He said to them, “Come after me, and I will make you fishers for men.”

      20They immediately left their nets and followed him.

      21Going on from there, he saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them.

      22They immediately left the boat and their father, and followed him.

    • MRK 1:16–20, engwebp

      16Passing along by the sea of Galilee, he saw Simon and Andrew, the brother of Simon, casting a net into the sea, for they were fishermen.

      17Jesus said to them, “Come after me, and I will make you into fishers for men.”

      18Immediately they left their nets, and followed him.

      19Going on a little further from there, he saw James the son of Zebedee, and John his brother, who were also in the boat mending the nets.

      20Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him.

  • Matthew 14:34 calls the land they came to, having crossed over, the land of Gennesaret, and Mark 6:53 says that when they had crossed over, they came to land at Gennesaret.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 14:34–36, engwebp

      34When they had crossed over, they came to the land of Gennesaret.

      35When the people of that place recognized him, they sent into all that surrounding region and brought to him all who were sick;

      36and they begged him that they might just touch the fringe of his garment. As many as touched it were made whole.

    • MRK 6:53–56, engwebp

      53When they had crossed over, they came to land at Gennesaret and moored to the shore.

      54When they had come out of the boat, immediately the people recognized him,

      55and ran around that whole region, and began to bring those who were sick on their mats to where they heard he was.

      56Wherever he entered—into villages, or into cities, or into the country—they laid the sick in the marketplaces and begged him that they might just touch the fringe of his garment; and as many as touched him were made well.

Luke 5:1 calls the lake Gennesaret and does not say whether it is the sea of Galilee or how it is related to the land of Gennesaret. This collection records the lake of Gennesaret apart and does not decide whether it is either of those places.

Judas the son of James in Luke 6:16, and Thaddaeus

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Judas the son of James in Luke 6:16, and Thaddaeus
  • Luke 6:13–16 names the twelve whom Jesus chose from his disciples and named apostles; the names include Judas the son of James (야고보의 아들 유다 in the Korean Revised Version) and do not include Thaddaeus.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 6:12–16, engwebp

      12In these days, he went out to the mountain to pray, and he continued all night in prayer to God.

      13When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles:

      14Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew;

      15Matthew; Thomas; James the son of Alphaeus; Simon who was called the Zealot;

      16Judas the son of James; and Judas Iscariot, who also became a traitor.

  • The names of the twelve in Matthew 10:2–4 and Mark 3:16–19 include Thaddaeus and do not include Judas the son of James. WEB reads “Lebbaeus, who was also called Thaddaeus” at Matthew 10:3 and “Thaddaeus” at Mark 3:18; the Korean Revised Version has 다대오 in both.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 10:1–4, engwebp

      1He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness.

      2Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother;

      3Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; Lebbaeus, who was also called Thaddaeus;

      4Simon the Zealot; and Judas Iscariot, who also betrayed him.

    • MRK 3:13–19, engwebp

      13He went up into the mountain and called to himself those whom he wanted, and they went to him.

      14He appointed twelve, that they might be with him, and that he might send them out to preach

      15and to have authority to heal sicknesses and to cast out demons:

      16Simon (to whom he gave the name Peter);

      17James the son of Zebedee; and John, the brother of James, (whom he called Boanerges, which means, Sons of Thunder);

      18Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot;

      19and Judas Iscariot, who also betrayed him. Then he came into a house.

Luke 6:13–16 names Judas the son of James among the twelve, and Matthew 10:2–4 and Mark 3:16–19 name Thaddaeus. The text does not say whether the two names are one man’s. This collection records the two entries apart and does not decide whether they are the same person.

Unresolved interpretation: Judas (not Iscariot) in John 14:22, and Judas the son of James in Luke 6:16
  • John 14:22 calls the man who says to Jesus, “Lord, what has happened that you are about to reveal yourself to us, and not to the world?” only Judas (not Iscariot) (가룟인 아닌 유다 in the Korean Revised Version), and does not name his father.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JHN 14:22–24, engwebp

      22Judas (not Iscariot) said to him, “Lord, what has happened that you are about to reveal yourself to us, and not to the world?”

      23Jesus answered him, “If a man loves me, he will keep my word. My Father will love him, and we will come to him and make our home with him.

      24He who doesn’t love me doesn’t keep my words. The word which you hear isn’t mine, but the Father’s who sent me.

  • Luke 6:13–16 names the twelve whom Jesus chose from his disciples and named apostles; the names include Judas the son of James and Judas Iscariot, who also became a traitor.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 6:12–16, engwebp

      12In these days, he went out to the mountain to pray, and he continued all night in prayer to God.

      13When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles:

      14Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew;

      15Matthew; Thomas; James the son of Alphaeus; Simon who was called the Zealot;

      16Judas the son of James; and Judas Iscariot, who also became a traitor.

John 14:22 calls the speaker only Judas (not Iscariot), and does not say whether he is Judas the son of James of Luke 6:16. This collection records the two entries apart and does not decide whether the two names are one man’s.

The place called The Skull in Luke 23:33, and Golgotha

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The place called The Skull in Luke 23:33, and Golgotha
  • Luke 23:33 calls the place where Jesus was crucified the place that is called “The Skull” (해골이라 하는 곳 in the Korean Revised Version) and does not use the name Golgotha.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 23:32–43, engwebp

      32There were also others, two criminals, led with him to be put to death.

      33When they came to the place that is called “The Skull”, they crucified him there with the criminals, one on the right and the other on the left.

      34Jesus said, “Father, forgive them, for they don’t know what they are doing.” Dividing his garments among them, they cast lots.

      35The people stood watching. The rulers with them also scoffed at him, saying, “He saved others. Let him save himself, if this is the Christ of God, his chosen one!”

      36The soldiers also mocked him, coming to him and offering him vinegar,

      37and saying, “If you are the King of the Jews, save yourself!”

      38An inscription was also written over him in letters of Greek, Latin, and Hebrew: “THIS IS THE KING OF THE JEWS.”

      39One of the criminals who was hanged insulted him, saying, “If you are the Christ, save yourself and us!”

      40But the other answered, and rebuking him said, “Don’t you even fear God, seeing you are under the same condemnation?

      41And we indeed justly, for we receive the due reward for our deeds, but this man has done nothing wrong.”

      42He said to Jesus, “Lord, remember me when you come into your Kingdom.”

      43Jesus said to him, “Assuredly I tell you, today you will be with me in Paradise.”

  • Matthew 27:33 names a place called “Golgotha”, that is to say, “The place of a skull,” and Mark 15:22 the place called Golgotha, which is, being interpreted, “The place of a skull.” John 19:17 names the place called “The Place of a Skull”, which is called in Hebrew, “Golgotha”.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JHN 19:17–22, engwebp

      17He went out, bearing his cross, to the place called “The Place of a Skull”, which is called in Hebrew, “Golgotha”,

      18where they crucified him, and with him two others, on either side one, and Jesus in the middle.

      19Pilate wrote a title also, and put it on the cross. There was written, “JESUS OF NAZARETH, THE KING OF THE JEWS.”

      20Therefore many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek.

      21The chief priests of the Jews therefore said to Pilate, “Don’t write, ‘The King of the Jews,’ but, ‘he said, “I am King of the Jews.”’”

      22Pilate answered, “What I have written, I have written.”

    • MAT 27:32–44, engwebp

      32As they came out, they found a man of Cyrene, Simon by name, and they compelled him to go with them, that he might carry his cross.

      33When they came to a place called “Golgotha”, that is to say, “The place of a skull,”

      34they gave him sour wine to drink mixed with gall. When he had tasted it, he would not drink.

      35When they had crucified him, they divided his clothing among them, casting lots,

      36and they sat and watched him there.

      37They set up over his head the accusation against him written, “THIS IS JESUS, THE KING OF THE JEWS.”

      38Then there were two robbers crucified with him, one on his right hand and one on the left.

      39Those who passed by blasphemed him, wagging their heads

      40and saying, “You who destroy the temple and build it in three days, save yourself! If you are the Son of God, come down from the cross!”

      41Likewise the chief priests also mocking with the scribes, the Pharisees, and the elders, said,

      42“He saved others, but he can’t save himself. If he is the King of Israel, let him come down from the cross now, and we will believe in him.

      43He trusts in God. Let God deliver him now, if he wants him; for he said, ‘I am the Son of God.’”

      44The robbers also who were crucified with him cast on him the same reproach.

    • MRK 15:21–32, engwebp

      21They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them that he might bear his cross.

      22They brought him to the place called Golgotha, which is, being interpreted, “The place of a skull.”

      23They offered him wine mixed with myrrh to drink, but he didn’t take it.

      24Crucifying him, they parted his garments among them, casting lots on them, what each should take.

      25It was the third hour when they crucified him.

      26The superscription of his accusation was written over him: “THE KING OF THE JEWS.”

      27With him they crucified two robbers, one on his right hand, and one on his left.

      28The Scripture was fulfilled which says, “He was counted with transgressors.”

      29Those who passed by blasphemed him, wagging their heads and saying, “Ha! You who destroy the temple and build it in three days,

      30save yourself, and come down from the cross!”

      31Likewise, also the chief priests mocking among themselves with the scribes said, “He saved others. He can’t save himself.

      32Let the Christ, the King of Israel, now come down from the cross, that we may see and believe him.” Those who were crucified with him also insulted him.

Luke’s verses do not use the name Golgotha, so this collection does not join the event of Luke 23:32–43 to Golgotha or cite those verses for it. It does not decide whether the two names refer to one place.

Simon’s father: John 1:42, and “Simon Bar Jonah” in Matthew 16:17

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Simon’s father: John 1:42, and “Simon Bar Jonah” in Matthew 16:17
  • John 1:42 has Jesus say to Simon, “You are Simon the son of Jonah. You shall be called Cephas.” The Korean Revised Version reads 요한의 아들 시몬 (Simon the son of John) there.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JHN 1:35–42, engwebp

      35Again, the next day, John was standing with two of his disciples,

      36and he looked at Jesus as he walked, and said, “Behold, the Lamb of God!”

      37The two disciples heard him speak, and they followed Jesus.

      38Jesus turned and saw them following, and said to them, “What are you looking for?” They said to him, “Rabbi” (which is to say, being interpreted, Teacher), “where are you staying?”

      39He said to them, “Come and see.” They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour.

      40One of the two who heard John and followed him was Andrew, Simon Peter’s brother.

      41He first found his own brother, Simon, and said to him, “We have found the Messiah!” (which is, being interpreted, Christ).

      42He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of Jonah. You shall be called Cephas” (which is by interpretation, Peter).

  • At Matthew 16:16–17 Simon Peter answers, “You are the Christ, the Son of the living God,” and Jesus answers him, “Blessed are you, Simon Bar Jonah.” The Korean Revised Version reads 바요나 시몬 there.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 16:13–20, engwebp

      13Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, “Who do men say that I, the Son of Man, am?”

      14They said, “Some say John the Baptizer, some, Elijah, and others, Jeremiah or one of the prophets.”

      15He said to them, “But who do you say that I am?”

      16Simon Peter answered, “You are the Christ, the Son of the living God.”

      17Jesus answered him, “Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.

      18I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it.

      19I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will have been bound in heaven; and whatever you release on earth will have been released in heaven.”

      20Then he commanded the disciples that they should tell no one that he was Jesus the Christ.

The Korean Revised Version calls Simon 요한의 아들 시몬 at John 1:42 and 바요나 시몬 at Matthew 16:17, while WEB reads Jonah in both. This collection records the father John 1:42 names as 요한 (시몬의 아버지), and does not decide how the name Simon Bar Jonah in Matthew 16:17 fits with him.

Judas (not Iscariot) in John 14:22, and Judas the son of James in Luke 6:16

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Judas (not Iscariot) in John 14:22, and Judas the son of James in Luke 6:16
  • John 14:22 calls the man who says to Jesus, “Lord, what has happened that you are about to reveal yourself to us, and not to the world?” only Judas (not Iscariot) (가룟인 아닌 유다 in the Korean Revised Version), and does not name his father.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JHN 14:22–24, engwebp

      22Judas (not Iscariot) said to him, “Lord, what has happened that you are about to reveal yourself to us, and not to the world?”

      23Jesus answered him, “If a man loves me, he will keep my word. My Father will love him, and we will come to him and make our home with him.

      24He who doesn’t love me doesn’t keep my words. The word which you hear isn’t mine, but the Father’s who sent me.

  • Luke 6:13–16 names the twelve whom Jesus chose from his disciples and named apostles; the names include Judas the son of James and Judas Iscariot, who also became a traitor.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 6:12–16, engwebp

      12In these days, he went out to the mountain to pray, and he continued all night in prayer to God.

      13When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles:

      14Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew;

      15Matthew; Thomas; James the son of Alphaeus; Simon who was called the Zealot;

      16Judas the son of James; and Judas Iscariot, who also became a traitor.

John 14:22 calls the speaker only Judas (not Iscariot), and does not say whether he is Judas the son of James of Luke 6:16. This collection records the two entries apart and does not decide whether the two names are one man’s.

Cleopas in Luke 24:18 and Clopas in John 19:25

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Cleopas in Luke 24:18 and Clopas in John 19:25
  • Luke 24:13–18 names one of the two going to a village named Emmaus Cleopas (글로바 in the Korean Revised Version).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 24:13–32, engwebp

      13Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem.

      14They talked with each other about all of these things which had happened.

      15While they talked and questioned together, Jesus himself came near, and went with them.

      16But their eyes were kept from recognizing him.

      17He said to them, “What are you talking about as you walk, and are sad?”

      18One of them, named Cleopas, answered him, “Are you the only stranger in Jerusalem who doesn’t know the things which have happened there in these days?”

      19He said to them, “What things?” They said to him, “The things concerning Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people;

      20and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him.

      21But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened.

      22Also, certain women of our company amazed us, having arrived early at the tomb;

      23and when they didn’t find his body, they came saying that they had also seen a vision of angels, who said that he was alive.

      24Some of us went to the tomb and found it just like the women had said, but they didn’t see him.”

      25He said to them, “Foolish people, and slow of heart to believe in all that the prophets have spoken!

      26Didn’t the Christ have to suffer these things and to enter into his glory?”

      27Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.

      28They came near to the village where they were going, and he acted like he would go further.

      29They urged him, saying, “Stay with us, for it is almost evening, and the day is almost over.” He went in to stay with them.

      30When he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave it to them.

      31Their eyes were opened and they recognized him; then he vanished out of their sight.

      32They said to one another, “Weren’t our hearts burning within us while he spoke to us along the way, and while he opened the Scriptures to us?”

  • John 19:25 names, among those standing by Jesus’ cross, Mary the wife of Clopas (글로바의 아내 마리아 in the Korean Revised Version).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JHN 19:25–27, engwebp

      25But standing by Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene.

      26Therefore when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, “Woman, behold, your son!”

      27Then he said to the disciple, “Behold, your mother!” From that hour, the disciple took her to his own home.

The Korean Revised Version writes 글로바 in both verses and WEB spells them Cleopas and Clopas, and the text does not say whether Luke’s Cleopas and John’s Clopas are one man. This collection records the two entries apart and does not decide whether they are the same person.

The high priest who questions Jesus in John 18:19–23

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The high priest who questions Jesus in John 18:19–23
  • John 18:13 says that Jesus was led to Annas first, and 18:24 that Annas sent him bound to Caiaphas, the high priest; the questioning of 18:19–23 is told between the two.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JHN 18:12–14, engwebp

      12So the detachment, the commanding officer, and the officers of the Jews seized Jesus and bound him,

      13and led him to Annas first, for he was father-in-law to Caiaphas, who was high priest that year.

      14Now it was Caiaphas who advised the Jews that it was expedient that one man should perish for the people.

    • JHN 18:19–24, engwebp

      19The high priest therefore asked Jesus about his disciples and about his teaching.

      20Jesus answered him, “I spoke openly to the world. I always taught in synagogues and in the temple, where the Jews always meet. I said nothing in secret.

      21Why do you ask me? Ask those who have heard me what I said to them. Behold, they know the things which I said.”

      22When he had said this, one of the officers standing by slapped Jesus with his hand, saying, “Do you answer the high priest like that?”

      23Jesus answered him, “If I have spoken evil, testify of the evil; but if well, why do you beat me?”

      24Annas sent him bound to Caiaphas, the high priest.

  • John 18:13 calls Caiaphas high priest that year, and 18:24 calls him Caiaphas, the high priest; 18:19–23 calls the one who asks only the high priest.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JHN 18:12–14, engwebp

      12So the detachment, the commanding officer, and the officers of the Jews seized Jesus and bound him,

      13and led him to Annas first, for he was father-in-law to Caiaphas, who was high priest that year.

      14Now it was Caiaphas who advised the Jews that it was expedient that one man should perish for the people.

    • JHN 18:19–24, engwebp

      19The high priest therefore asked Jesus about his disciples and about his teaching.

      20Jesus answered him, “I spoke openly to the world. I always taught in synagogues and in the temple, where the Jews always meet. I said nothing in secret.

      21Why do you ask me? Ask those who have heard me what I said to them. Behold, they know the things which I said.”

      22When he had said this, one of the officers standing by slapped Jesus with his hand, saying, “Do you answer the high priest like that?”

      23Jesus answered him, “If I have spoken evil, testify of the evil; but if well, why do you beat me?”

      24Annas sent him bound to Caiaphas, the high priest.

John 18:19–23 does not name the high priest who questions Jesus. This collection does not name him in the summaries of that questioning and does not decide whether he is Annas or Caiaphas. Annas is joined to the event of 18:19–24 because at 18:24 Annas sends Jesus to Caiaphas.

Who bought the field of blood, and what happened to Judas: Matthew 27:3–8 and Acts 1:16–19

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Who bought the field of blood, and what happened to Judas: Matthew 27:3–8 and Acts 1:16–19
  • Matthew 27:3–8 says that Judas, who betrayed Jesus, brought back the thirty pieces of silver to the chief priests and elders, threw down the pieces of silver in the sanctuary, departed, and went away and hanged himself; the chief priests took the pieces of silver and said, “It’s not lawful to put them into the treasury, since it is the price of blood,” took counsel, and bought the potter’s field with them to bury strangers in; therefore that field has been called “The Field of Blood” to this day.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 27:1–10, engwebp

      1Now when morning had come, all the chief priests and the elders of the people took counsel against Jesus to put him to death.

      2They bound him, led him away, and delivered him up to Pontius Pilate, the governor.

      3Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders,

      4saying, “I have sinned in that I betrayed innocent blood.” But they said, “What is that to us? You see to it.”

      5He threw down the pieces of silver in the sanctuary and departed. Then he went away and hanged himself.

      6The chief priests took the pieces of silver and said, “It’s not lawful to put them into the treasury, since it is the price of blood.”

      7They took counsel, and bought the potter’s field with them to bury strangers in.

      8Therefore that field has been called “The Field of Blood” to this day.

      9Then that which was spoken through Jeremiah the prophet was fulfilled, saying, “They took the thirty pieces of silver, the price of him upon whom a price had been set, whom some of the children of Israel priced,

      10and they gave them for the potter’s field, as the Lord commanded me.”

  • At Acts 1:16–19 Peter says of Judas, who was guide to those who took Jesus, that this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open and all his intestines gushed out; it became known to everyone who lived in Jerusalem that in their language that field was called ‘Akeldama,’ that is, ‘The field of blood.’
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 1:15–26, engwebp

      15In these days, Peter stood up in the middle of the disciples (and the number of names was about one hundred twenty), and said,

      16“Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus.

      17For he was counted with us, and received his portion in this ministry.

      18Now this man obtained a field with the reward for his wickedness; and falling headlong, his body burst open and all his intestines gushed out.

      19It became known to everyone who lived in Jerusalem that in their language that field was called ‘Akeldama,’ that is, ‘The field of blood.’

      20For it is written in the book of Psalms, ‘Let his habitation be made desolate. Let no one dwell in it;’ and, ‘Let another take his office.’

      21“Of the men therefore who have accompanied us all the time that the Lord Jesus went in and out among us,

      22beginning from the baptism of John to the day that he was received up from us, of these one must become a witness with us of his resurrection.”

      23They put forward two: Joseph called Barsabbas, who was also called Justus, and Matthias.

      24They prayed and said, “You, Lord, who know the hearts of all men, show which one of these two you have chosen

      25to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place.”

      26They drew lots for them, and the lot fell on Matthias; and he was counted with the eleven apostles.

Matthew says that the chief priests bought the field with the silver, and Acts that Judas (“this man”) obtained a field with the reward for his wickedness, and the two books tell differently what happened to Judas. This collection keeps the field Matthew calls “The Field of Blood” and the field Acts calls “Akeldama,” that is, “The field of blood,” as one entry, and leaves who bought the field and what happened to Judas as each book tells it, without making the two accounts one.

The tomb Acts 7:16 says Abraham bought from the children of Hamor of Shechem

AI-assisted, human review pending, 2026-09-20

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The tomb Acts 7:16 says Abraham bought from the children of Hamor of Shechem
  • Acts 7:15–16 reads: “Jacob went down into Egypt and he died, himself and our fathers; and they were brought back to Shechem and laid in the tomb that Abraham bought for a price in silver from the children of Hamor of Shechem.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 7:9–16, engwebp

      9“The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him

      10and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house.

      11Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food.

      12But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time.

      13On the second time Joseph was made known to his brothers, and Joseph’s family was revealed to Pharaoh.

      14Joseph sent and summoned Jacob his father and all his relatives, seventy-five souls.

      15Jacob went down into Egypt and he died, himself and our fathers;

      16and they were brought back to Shechem and laid in the tomb that Abraham bought for a price in silver from the children of Hamor of Shechem.

  • Genesis 33:18–19 says that Jacob came to the city of Shechem, which is in the land of Canaan, and bought the parcel of ground where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for one hundred pieces of money.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 33:5–20, engwebp

      5He lifted up his eyes, and saw the women and the children; and said, “Who are these with you?” He said, “The children whom God has graciously given your servant.”

      6Then the servants came near with their children, and they bowed themselves.

      7Leah also and her children came near, and bowed themselves. After them, Joseph came near with Rachel, and they bowed themselves.

      8Esau said, “What do you mean by all this company which I met?” Jacob said, “To find favor in the sight of my lord.”

      9Esau said, “I have enough, my brother; let that which you have be yours.”

      10Jacob said, “Please, no, if I have now found favor in your sight, then receive my present at my hand, because I have seen your face, as one sees the face of God, and you were pleased with me.

      11Please take the gift that I brought to you, because God has dealt graciously with me, and because I have enough.” He urged him, and he took it.

      12Esau said, “Let’s take our journey, and let’s go, and I will go before you.”

      13Jacob said to him, “My lord knows that the children are tender, and that the flocks and herds with me have their young, and if they overdrive them one day, all the flocks will die.

      14Please let my lord pass over before his servant, and I will lead on gently, according to the pace of the livestock that are before me and according to the pace of the children, until I come to my lord to Seir.”

      15Esau said, “Let me now leave with you some of the people who are with me.” He said, “Why? Let me find favor in the sight of my lord.”

      16So Esau returned that day on his way to Seir.

      17Jacob traveled to Succoth, built himself a house, and made shelters for his livestock. Therefore the name of the place is called Succoth.

      18Jacob came in peace to the city of Shechem, which is in the land of Canaan, when he came from Paddan Aram; and encamped before the city.

      19He bought the parcel of ground where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for one hundred pieces of money.

      20He erected an altar there, and called it El Elohe Israel.

  • Genesis 49:29–32 has Jacob charge his sons to bury him in the cave in the field of Machpelah, before Mamre in the land of Canaan, which Abraham bought with the field from Ephron the Hittite as a burial place, and 50:13 says that his sons buried him there.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 49:28–33, engwebp

      28All these are the twelve tribes of Israel, and this is what their father spoke to them, and blessed them. He blessed everyone according to his own blessing.

      29He instructed them, and said to them, “I am to be gathered to my people. Bury me with my fathers in the cave that is in the field of Ephron the Hittite,

      30in the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite as a burial place.

      31There they buried Abraham and Sarah, his wife. There they buried Isaac and Rebekah, his wife, and there I buried Leah:

      32the field and the cave that is therein, which was purchased from the children of Heth.”

      33When Jacob finished charging his sons, he gathered up his feet into the bed, breathed his last breath, and was gathered to his people.

    • GEN 50:1–21, engwebp

      1Joseph fell on his father’s face, wept on him, and kissed him.

      2Joseph commanded his servants, the physicians, to embalm his father; and the physicians embalmed Israel.

      3Forty days were used for him, for that is how many days it takes to embalm. The Egyptians wept for Israel for seventy days.

      4When the days of weeping for him were past, Joseph spoke to Pharaoh’s staff, saying, “If now I have found favor in your eyes, please speak in the ears of Pharaoh, saying,

      5‘My father made me swear, saying, “Behold, I am dying. Bury me in my grave which I have dug for myself in the land of Canaan.” Now therefore, please let me go up and bury my father, and I will come again.’”

      6Pharaoh said, “Go up, and bury your father, just like he made you swear.”

      7Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the elders of his house, all the elders of the land of Egypt,

      8all the house of Joseph, his brothers, and his father’s house. Only their little ones, their flocks, and their herds, they left in the land of Goshen.

      9Both chariots and horsemen went up with him. It was a very great company.

      10They came to the threshing floor of Atad, which is beyond the Jordan, and there they lamented with a very great and severe lamentation. He mourned for his father seven days.

      11When the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, “This is a grievous mourning by the Egyptians.” Therefore its name was called Abel Mizraim, which is beyond the Jordan.

      12His sons did to him just as he commanded them,

      13for his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field, as a possession for a burial site, from Ephron the Hittite, near Mamre.

      14Joseph returned into Egypt—he, and his brothers, and all that went up with him to bury his father, after he had buried his father.

      15When Joseph’s brothers saw that their father was dead, they said, “It may be that Joseph will hate us, and will fully pay us back for all the evil which we did to him.”

      16They sent a message to Joseph, saying, “Your father commanded before he died, saying,

      17‘You shall tell Joseph, “Now please forgive the disobedience of your brothers, and their sin, because they did evil to you.”’ Now, please forgive the disobedience of the servants of the God of your father.” Joseph wept when they spoke to him.

      18His brothers also went and fell down before his face; and they said, “Behold, we are your servants.”

      19Joseph said to them, “Don’t be afraid, for am I in the place of God?

      20As for you, you meant evil against me, but God meant it for good, to save many people alive, as is happening today.

      21Now therefore don’t be afraid. I will provide for you and your little ones.” He comforted them, and spoke kindly to them.

  • Joshua 24:32 says, “They buried the bones of Joseph, which the children of Israel brought up out of Egypt, in Shechem, in the parcel of ground which Jacob bought from the sons of Hamor the father of Shechem for a hundred pieces of silver.” Where the WEB reads silver, the Korean Revised Version reads 금 일백개, gold; at Genesis 33:19 it reads 은 일백개, silver.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 24:32, engwebp

      32They buried the bones of Joseph, which the children of Israel brought up out of Egypt, in Shechem, in the parcel of ground which Jacob bought from the sons of Hamor the father of Shechem for a hundred pieces of silver. They became the inheritance of the children of Joseph.

This collection records each passage as it reads. Acts 7:16 names Abraham, Hamor and Shechem, so it is evidence for those three entries; the collection does not decide how the tomb of Acts 7:16 relates to the ground Jacob bought at Shechem in Genesis 33:19, to the parcel of ground at Shechem where Joseph’s bones were buried in Joshua 24:32, or to the cave in the field of Machpelah that Abraham bought from Ephron.

The James of Acts 12:17

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The James of Acts 12:17
  • Acts 12:17 has Peter, out of the prison, say, “Tell these things to James and to the brothers,” and does not say whose son or brother this James is. Acts 15:13–21 also has James answer, “Brothers, listen to me,” and does not say who he is. Acts 21:18 also says that Paul went in to James, and all the elders were present, and does not say who he is.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 12:12–17, engwebp

      12Thinking about that, he came to the house of Mary, the mother of John who was called Mark, where many were gathered together and were praying.

      13When Peter knocked at the door of the gate, a servant girl named Rhoda came to answer.

      14When she recognized Peter’s voice, she didn’t open the gate for joy, but ran in and reported that Peter was standing in front of the gate.

      15They said to her, “You are crazy!” But she insisted that it was so. They said, “It is his angel.”

      16But Peter continued knocking. When they had opened, they saw him and were amazed.

      17But he, beckoning to them with his hand to be silent, declared to them how the Lord had brought him out of the prison. He said, “Tell these things to James and to the brothers.” Then he departed and went to another place.

    • ACT 15:12–21, engwebp

      12All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the nations through them.

      13After they were silent, James answered, “Brothers, listen to me.

      14Simeon has reported how God first visited the nations to take out of them a people for his name.

      15This agrees with the words of the prophets. As it is written,

      16‘After these things I will return. I will again build the tabernacle of David, which has fallen. I will again build its ruins. I will set it up

      17that the rest of men may seek after the Lord: all the Gentiles who are called by my name, says the Lord, who does all these things.’

      18“All of God’s works are known to him from eternity.

      19Therefore my judgment is that we don’t trouble those from among the Gentiles who turn to God,

      20but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood.

      21For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath.”

    • ACT 21:17–26, engwebp

      17When we had come to Jerusalem, the brothers received us gladly.

      18The day following, Paul went in with us to James; and all the elders were present.

      19When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry.

      20They, when they heard it, glorified God. They said to him, “You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law.

      21They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children and not to walk after the customs.

      22What then? The assembly must certainly meet, for they will hear that you have come.

      23Therefore do what we tell you. We have four men who have taken a vow.

      24Take them and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law.

      25But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality.”

      26Then Paul took the men, and the next day purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them.

  • Acts 12:1–2, which comes before 12:17, says that King Herod killed James, the brother of John, with the sword.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 12:1–5, engwebp

      1Now about that time, King Herod stretched out his hands to oppress some of the assembly.

      2He killed James, the brother of John, with the sword.

      3When he saw that it pleased the Jews, he proceeded to seize Peter also. This was during the days of unleavened bread.

      4When he had arrested him, he put him in prison and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover.

      5Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him.

  • Matthew 10:3, Mark 3:18 and Luke 6:15 name James the son of Alphaeus among the twelve, and Acts 1:13 names him among those in the upper room.
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 1:12–14, engwebp

      12Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day’s journey away.

      13When they had come in, they went up into the upper room where they were staying, that is Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James.

      14All these with one accord continued steadfastly in prayer and supplication, along with the women and Mary the mother of Jesus, and with his brothers.

    • LUK 6:12–16, engwebp

      12In these days, he went out to the mountain to pray, and he continued all night in prayer to God.

      13When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles:

      14Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew;

      15Matthew; Thomas; James the son of Alphaeus; Simon who was called the Zealot;

      16Judas the son of James; and Judas Iscariot, who also became a traitor.

    • MAT 10:1–4, engwebp

      1He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness.

      2Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother;

      3Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; Lebbaeus, who was also called Thaddaeus;

      4Simon the Zealot; and Judas Iscariot, who also betrayed him.

    • MRK 3:13–19, engwebp

      13He went up into the mountain and called to himself those whom he wanted, and they went to him.

      14He appointed twelve, that they might be with him, and that he might send them out to preach

      15and to have authority to heal sicknesses and to cast out demons:

      16Simon (to whom he gave the name Peter);

      17James the son of Zebedee; and John, the brother of James, (whom he called Boanerges, which means, Sons of Thunder);

      18Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot;

      19and Judas Iscariot, who also betrayed him. Then he came into a house.

  • Matthew 13:55 and Mark 6:3 name James among those whom the people of Jesus’ own country call his brothers.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 13:53–58, engwebp

      53When Jesus had finished these parables, he departed from there.

      54Coming into his own country, he taught them in their synagogue, so that they were astonished and said, “Where did this man get this wisdom and these mighty works?

      55Isn’t this the carpenter’s son? Isn’t his mother called Mary, and his brothers James, Joses, Simon, and Judas?

      56Aren’t all of his sisters with us? Where then did this man get all of these things?”

      57They were offended by him. But Jesus said to them, “A prophet is not without honor, except in his own country and in his own house.”

      58He didn’t do many mighty works there because of their unbelief.

    • MRK 6:1–6, engwebp

      1He went out from there. He came into his own country, and his disciples followed him.

      2When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, “Where did this man get these things?” and, “What is the wisdom that is given to this man, that such mighty works come about by his hands?

      3Isn’t this the carpenter, the son of Mary and brother of James, Joses, Judah, and Simon? Aren’t his sisters here with us?” So they were offended at him.

      4Jesus said to them, “A prophet is not without honor, except in his own country, and among his own relatives, and in his own house.”

      5He could do no mighty work there, except that he laid his hands on a few sick people and healed them.

      6He marveled because of their unbelief. He went around the villages teaching.

  • Galatians 1:18–19 give the words of the writer (“I”): “Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days. But of the other apostles I saw no one except James, the Lord’s brother.” 2:9 names “James and Cephas and John, those who were reputed to be pillars”, and 2:12 “some people” who “came from James”.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GAL 1:18–24, engwebp

      18Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days.

      19But of the other apostles I saw no one except James, the Lord’s brother.

      20Now about the things which I write to you, behold, before God, I’m not lying.

      21Then I came to the regions of Syria and Cilicia.

      22I was still unknown by face to the assemblies of Judea which were in Christ,

      23but they only heard, “He who once persecuted us now preaches the faith that he once tried to destroy.”

      24So they glorified God in me.

    • GAL 2:1–10, engwebp

      1Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.

      2I went up by revelation, and I laid before them the Good News which I preach among the Gentiles, but privately before those who were respected, for fear that I might be running, or had run, in vain.

      3But not even Titus, who was with me, being a Greek, was compelled to be circumcised.

      4This was because of the false brothers secretly brought in, who stole in to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage,

      5to whom we gave no place in the way of subjection, not for an hour, that the truth of the Good News might continue with you.

      6But from those who were reputed to be important—whatever they were, it makes no difference to me; God doesn’t show partiality to man—they, I say, who were respected imparted nothing to me,

      7but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcised, even as Peter with the Good News for the circumcised—

      8for he who worked through Peter in the apostleship with the circumcised also worked through me with the Gentiles—

      9and when they perceived the grace that was given to me, James and Cephas and John, those who were reputed to be pillars, gave to Barnabas and me the right hand of fellowship, that we should go to the Gentiles, and they to the circumcision.

      10They only asked us to remember the poor—which very thing I was also zealous to do.

    • GAL 2:11–14, engwebp

      11But when Peter came to Antioch, I resisted him to his face, because he stood condemned.

      12For before some people came from James, he ate with the Gentiles. But when they came, he drew back and separated himself, fearing those who were of the circumcision.

      13And the rest of the Jews joined him in his hypocrisy, so that even Barnabas was carried away with their hypocrisy.

      14But when I saw that they didn’t walk uprightly according to the truth of the Good News, I said to Peter before them all, “If you, being a Jew, live as the Gentiles do, and not as the Jews do, why do you compel the Gentiles to live as the Jews do?

Acts 12:17 does not say who this James is. Because Acts 12:1–2, which comes before 12:17, says that James, the brother of John, was killed with the sword, this collection does not join the James of 12:17 to him and records him as an entry of his own, and does not decide whether he is the same person as James the son of Alphaeus or the James who is called a brother of Jesus. This collection records the James of Galatians 1:19, 2:9 and 2:12 under James (brother of Jesus) and does not decide whether he is the James of Acts 12:17, 15:13 and 21:18.

Unresolved interpretation: The James of 1 Corinthians 15:7
  • 1 Corinthians 15:7 says, “Then he appeared to James, then to all the apostles,” and gives this James no father, title or relation.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CO 15:1–11, engwebp

      1Now I declare to you, brothers, the Good News which I preached to you, which also you received, in which you also stand,

      2by which also you are saved, if you hold firmly the word which I preached to you—unless you believed in vain.

      3For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures,

      4that he was buried, that he was raised on the third day according to the Scriptures,

      5and that he appeared to Cephas, then to the twelve.

      6Then he appeared to over five hundred brothers at once, most of whom remain until now, but some have also fallen asleep.

      7Then he appeared to James, then to all the apostles,

      8and last of all, as to the child born at the wrong time, he appeared to me also.

      9For I am the least of the apostles, who is not worthy to be called an apostle, because I persecuted the assembly of God.

      10But by the grace of God I am what I am. His grace which was given to me was not futile, but I worked more than all of them; yet not I, but the grace of God which was with me.

      11Whether then it is I or they, so we preach, and so you believed.

  • Matthew 13:55 names James among those whom the people of Jesus’ own country call his brothers.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 13:53–58, engwebp

      53When Jesus had finished these parables, he departed from there.

      54Coming into his own country, he taught them in their synagogue, so that they were astonished and said, “Where did this man get this wisdom and these mighty works?

      55Isn’t this the carpenter’s son? Isn’t his mother called Mary, and his brothers James, Joses, Simon, and Judas?

      56Aren’t all of his sisters with us? Where then did this man get all of these things?”

      57They were offended by him. But Jesus said to them, “A prophet is not without honor, except in his own country and in his own house.”

      58He didn’t do many mighty works there because of their unbelief.

  • Acts 15:13 says, “After they were silent, James answered, ‘Brothers, listen to me.’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 15:12–21, engwebp

      12All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the nations through them.

      13After they were silent, James answered, “Brothers, listen to me.

      14Simeon has reported how God first visited the nations to take out of them a people for his name.

      15This agrees with the words of the prophets. As it is written,

      16‘After these things I will return. I will again build the tabernacle of David, which has fallen. I will again build its ruins. I will set it up

      17that the rest of men may seek after the Lord: all the Gentiles who are called by my name, says the Lord, who does all these things.’

      18“All of God’s works are known to him from eternity.

      19Therefore my judgment is that we don’t trouble those from among the Gentiles who turn to God,

      20but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood.

      21For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath.”

1 Corinthians 15:7 says, “Then he appeared to James,” and gives this James no father, title or relation. Matthew 13:55 names James among those whom the people of Jesus’ own country call his brothers, and Acts 15:13 says that James answered, “Brothers, listen to me.” The text does not say whether the James of 1 Corinthians 15:7 is the same person as the James of Matthew 13:55 or of Acts 15:13. This collection gives 1 Corinthians 15:1–11 to no James, and does not decide this.

Unresolved interpretation: James of James 1:1
  • James 1:1 says, “James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Galatians 1:19 says, “But of the other apostles I saw no one except James, the Lord’s brother.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GAL 1:18–24, engwebp

      18Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days.

      19But of the other apostles I saw no one except James, the Lord’s brother.

      20Now about the things which I write to you, behold, before God, I’m not lying.

      21Then I came to the regions of Syria and Cilicia.

      22I was still unknown by face to the assemblies of Judea which were in Christ,

      23but they only heard, “He who once persecuted us now preaches the faith that he once tried to destroy.”

      24So they glorified God in me.

  • Acts 15:13 says, “After they were silent, James answered, ‘Brothers, listen to me.’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 15:12–21, engwebp

      12All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the nations through them.

      13After they were silent, James answered, “Brothers, listen to me.

      14Simeon has reported how God first visited the nations to take out of them a people for his name.

      15This agrees with the words of the prophets. As it is written,

      16‘After these things I will return. I will again build the tabernacle of David, which has fallen. I will again build its ruins. I will set it up

      17that the rest of men may seek after the Lord: all the Gentiles who are called by my name, says the Lord, who does all these things.’

      18“All of God’s works are known to him from eternity.

      19Therefore my judgment is that we don’t trouble those from among the Gentiles who turn to God,

      20but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood.

      21For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath.”

James 1:1 names the one who sends the greeting “James, a servant of God and of the Lord Jesus Christ”, and gives him no father, no brother and no place. Galatians 1:19 names James, the Lord’s brother, and Acts 15:13 a James who answers and speaks. The text does not say whether the James of James 1:1 is the James of Galatians 1:19 or the James of Acts 15:13. This collection keeps the James of James 1:1 as a new entry of his own, and decides nothing.

The Simeon whom James names at Acts 15:14

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Simon’s father: John 1:42, and “Simon Bar Jonah” in Matthew 16:17
  • John 1:42 has Jesus say to Simon, “You are Simon the son of Jonah. You shall be called Cephas.” The Korean Revised Version reads 요한의 아들 시몬 (Simon the son of John) there.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JHN 1:35–42, engwebp

      35Again, the next day, John was standing with two of his disciples,

      36and he looked at Jesus as he walked, and said, “Behold, the Lamb of God!”

      37The two disciples heard him speak, and they followed Jesus.

      38Jesus turned and saw them following, and said to them, “What are you looking for?” They said to him, “Rabbi” (which is to say, being interpreted, Teacher), “where are you staying?”

      39He said to them, “Come and see.” They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour.

      40One of the two who heard John and followed him was Andrew, Simon Peter’s brother.

      41He first found his own brother, Simon, and said to him, “We have found the Messiah!” (which is, being interpreted, Christ).

      42He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of Jonah. You shall be called Cephas” (which is by interpretation, Peter).

  • At Matthew 16:16–17 Simon Peter answers, “You are the Christ, the Son of the living God,” and Jesus answers him, “Blessed are you, Simon Bar Jonah.” The Korean Revised Version reads 바요나 시몬 there.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 16:13–20, engwebp

      13Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, “Who do men say that I, the Son of Man, am?”

      14They said, “Some say John the Baptizer, some, Elijah, and others, Jeremiah or one of the prophets.”

      15He said to them, “But who do you say that I am?”

      16Simon Peter answered, “You are the Christ, the Son of the living God.”

      17Jesus answered him, “Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.

      18I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it.

      19I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will have been bound in heaven; and whatever you release on earth will have been released in heaven.”

      20Then he commanded the disciples that they should tell no one that he was Jesus the Christ.

The Korean Revised Version calls Simon 요한의 아들 시몬 at John 1:42 and 바요나 시몬 at Matthew 16:17, while WEB reads Jonah in both. This collection records the father John 1:42 names as 요한 (시몬의 아버지), and does not decide how the name Simon Bar Jonah in Matthew 16:17 fits with him.

Unresolved interpretation: The Simeon whom James names at Acts 15:14
  • Acts 15:7–9 says that after much discussion Peter rose up and said, “Brothers, you know that a good while ago God made a choice among you that by my mouth the nations should hear the word of the Good News and believe. God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 15:6–11, engwebp

      6The apostles and the elders were gathered together to see about this matter.

      7When there had been much discussion, Peter rose up and said to them, “Brothers, you know that a good while ago God made a choice among you that by my mouth the nations should hear the word of the Good News and believe.

      8God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us.

      9He made no distinction between us and them, cleansing their hearts by faith.

      10Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear?

      11But we believe that we are saved through the grace of the Lord Jesus, just as they are.”

  • Acts 15:13–14 says that James answered, “Simeon has reported how God first visited the nations to take out of them a people for his name” (시므온 in the Korean Revised Version); these verses do not say who he is.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 15:12–21, engwebp

      12All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the nations through them.

      13After they were silent, James answered, “Brothers, listen to me.

      14Simeon has reported how God first visited the nations to take out of them a people for his name.

      15This agrees with the words of the prophets. As it is written,

      16‘After these things I will return. I will again build the tabernacle of David, which has fallen. I will again build its ruins. I will set it up

      17that the rest of men may seek after the Lord: all the Gentiles who are called by my name, says the Lord, who does all these things.’

      18“All of God’s works are known to him from eternity.

      19Therefore my judgment is that we don’t trouble those from among the Gentiles who turn to God,

      20but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood.

      21For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath.”

Acts 15:14 does not say who Simeon is. This collection gives that name to no entry, Peter’s included, and does not decide who the Simeon of 15:14 is.

Unresolved interpretation: Silvanus of 1 Peter 5:12
  • 2 Corinthians 1:19 speaks of “the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CO 1:15–22, engwebp

      15In this confidence, I was determined to come first to you, that you might have a second benefit,

      16and by you to pass into Macedonia, and again from Macedonia to come to you, and to be sent forward by you on my journey to Judea.

      17When I therefore planned this, did I show fickleness? Or the things that I plan, do I plan according to the flesh, that with me there should be the “Yes, yes” and the “No, no?”

      18But as God is faithful, our word toward you was not “Yes and no.”

      19For the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy—was not “Yes and no,” but in him is “Yes.”

      20For however many are the promises of God, in him is the “Yes.” Therefore also through him is the “Amen”, to the glory of God through us.

      21Now he who establishes us with you in Christ and anointed us is God,

      22who also sealed us and gave us the down payment of the Spirit in our hearts.

  • 1 Thessalonians 1:1 says, “Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • 1 Peter 5:12 says, “Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1PE 5:12–14, engwebp

      12Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand.

      13She who is in Babylon, chosen together with you, greets you. So does Mark, my son.

      14Greet one another with a kiss of love. Peace be to all of you who are in Christ Jesus. Amen.

2 Corinthians 1:19 says “by me, Silvanus, and Timothy”, and 1 Thessalonians 1:1 names Silvanus with Paul and Timothy at the opening of the letter. 1 Peter 5:12 says that the writer (“I”) has written briefly through “Silvanus, our faithful brother, as I consider him”. Both editions write Silvanus (the Korean 실루아노) in all three verses. The text does not say whether they are one man. This collection records 1 Peter 5:12 under the one Silvanus it holds, by the name, and decides nothing.

Gaius of Macedonia in Acts 19:29 and Gaius of Derbe in Acts 20:4

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Gaius of Macedonia in Acts 19:29 and Gaius of Derbe in Acts 20:4
  • Acts 19:29 names those seized when the whole city rushed into the theater as “Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 19:23–34, engwebp

      23About that time there arose no small disturbance concerning the Way.

      24For a certain man named Demetrius, a silversmith who made silver shrines of Artemis, brought no little business to the craftsmen,

      25whom he gathered together with the workmen of like occupation, and said, “Sirs, you know that by this business we have our wealth.

      26You see and hear that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods that are made with hands.

      27Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing and her majesty destroyed, whom all Asia and the world worships.”

      28When they heard this they were filled with anger, and cried out, saying, “Great is Artemis of the Ephesians!”

      29The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel.

      30When Paul wanted to enter in to the people, the disciples didn’t allow him.

      31Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater.

      32Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn’t know why they had come together.

      33They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people.

      34But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, “Great is Artemis of the Ephesians!”

  • Acts 20:4 names Gaius of Derbe among those who accompanied Paul as far as Asia.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 20:1–5, engwebp

      1After the uproar had ceased, Paul sent for the disciples, took leave of them, and departed to go into Macedonia.

      2When he had gone through those parts and had encouraged them with many words, he came into Greece.

      3When he had spent three months there, and a plot was made against him by Jews as he was about to set sail for Syria, he determined to return through Macedonia.

      4These accompanied him as far as Asia: Sopater of Beroea, Aristarchus and Secundus of the Thessalonians, Gaius of Derbe, Timothy, and Tychicus and Trophimus of Asia.

      5But these had gone ahead, and were waiting for us at Troas.

The text calls the Gaius of 19:29 a man of Macedonia and the Gaius of 20:4 a man of Derbe, and does not say whether the two are one man. This collection records the two entries apart and does not decide whether they are the same person.

Who called for sending the spies: Deuteronomy 1:22–23 and Numbers 13:1–2

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Who called for sending the spies: Deuteronomy 1:22–23 and Numbers 13:1–2
  • Deuteronomy 1:22–23 says, “You came near to me, everyone of you, and said, ‘Let’s send men before us, that they may search the land for us, and bring back to us word of the way by which we must go up, and the cities to which we shall come.’ The thing pleased me well. I took twelve of your men, one man for every tribe.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 1:19–25, engwebp

      19We traveled from Horeb and went through all that great and terrible wilderness which you saw, by the way to the hill country of the Amorites, as the LORD our God commanded us; and we came to Kadesh Barnea.

      20I said to you, “You have come to the hill country of the Amorites, which the LORD our God gives to us.

      21Behold, the LORD your God has set the land before you. Go up, take possession, as the LORD the God of your fathers has spoken to you. Don’t be afraid, neither be dismayed.”

      22You came near to me, everyone of you, and said, “Let’s send men before us, that they may search the land for us, and bring back to us word of the way by which we must go up, and the cities to which we shall come.”

      23The thing pleased me well. I took twelve of your men, one man for every tribe.

      24They turned and went up into the hill country, and came to the valley of Eshcol, and spied it out.

      25They took some of the fruit of the land in their hands and brought it down to us, and brought us word again, and said, “It is a good land which the LORD our God gives to us.”

  • Numbers 13:1–2 says that the LORD spoke to Moses, saying, “Send men, that they may spy out the land of Canaan, which I give to the children of Israel. Of every tribe of their fathers, you shall send a man, every one a prince among them.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 13:1–16, engwebp

      1The LORD spoke to Moses, saying,

      2“Send men, that they may spy out the land of Canaan, which I give to the children of Israel. Of every tribe of their fathers, you shall send a man, every one a prince among them.”

      3Moses sent them from the wilderness of Paran according to the commandment of the LORD. All of them were men who were heads of the children of Israel.

      4These were their names: Of the tribe of Reuben, Shammua the son of Zaccur.

      5Of the tribe of Simeon, Shaphat the son of Hori.

      6Of the tribe of Judah, Caleb the son of Jephunneh.

      7Of the tribe of Issachar, Igal the son of Joseph.

      8Of the tribe of Ephraim, Hoshea the son of Nun.

      9Of the tribe of Benjamin, Palti the son of Raphu.

      10Of the tribe of Zebulun, Gaddiel the son of Sodi.

      11Of the tribe of Joseph, of the tribe of Manasseh, Gaddi the son of Susi.

      12Of the tribe of Dan, Ammiel the son of Gemalli.

      13Of the tribe of Asher, Sethur the son of Michael.

      14Of the tribe of Naphtali, Nahbi the son of Vophsi.

      15Of the tribe of Gad, Geuel the son of Machi.

      16These are the names of the men who Moses sent to spy out the land. Moses called Hoshea the son of Nun Joshua.

Deuteronomy 1:22–23 has the proposal to send men come from those addressed, and the speaker find it good; Numbers 13:1–2 has the LORD tell Moses to send them. This collection keeps the two books’ events apart, records each as its text stands, and does not reconcile them.

The children of Esau and the king of Edom: Deuteronomy 2 and Numbers 20:14–21

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The children of Esau and the king of Edom: Deuteronomy 2 and Numbers 20:14–21
  • Deuteronomy 2:4–8 has the LORD say, “Command the people, saying, ‘You are to pass through the border of your brothers, the children of Esau, who dwell in Seir … You shall purchase food from them for money, that you may eat. You shall also buy water from them for money, that you may drink’”, and says, “So we passed by from our brothers, the children of Esau”; at 2:28–29 the message to Sihon says, “Just let me pass through on my feet, as the children of Esau who dwell in Seir, and the Moabites who dwell in Ar, did to me.”
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 2:1–7, engwebp

      1Then we turned, and took our journey into the wilderness by the way to the Red Sea, as the LORD spoke to me; and we encircled Mount Seir many days.

      2The LORD spoke to me, saying,

      3“You have encircled this mountain long enough. Turn northward.

      4Command the people, saying, ‘You are to pass through the border of your brothers, the children of Esau, who dwell in Seir; and they will be afraid of you. Therefore be careful.

      5Don’t contend with them; for I will not give you any of their land, no, not so much as for the sole of the foot to tread on, because I have given Mount Seir to Esau for a possession.

      6You shall purchase food from them for money, that you may eat. You shall also buy water from them for money, that you may drink.’”

      7For the LORD your God has blessed you in all the work of your hands. He has known your walking through this great wilderness. These forty years, the LORD your God has been with you. You have lacked nothing.

    • DEU 2:8–9, engwebp

      8So we passed by from our brothers, the children of Esau, who dwell in Seir, from the way of the Arabah from Elath and from Ezion Geber. We turned and passed by the way of the wilderness of Moab.

      9The LORD said to me, “Don’t bother Moab, neither contend with them in battle; for I will not give you any of his land for a possession, because I have given Ar to the children of Lot for a possession.”

    • DEU 2:26–29, engwebp

      26I sent messengers out of the wilderness of Kedemoth to Sihon king of Heshbon with words of peace, saying,

      27“Let me pass through your land. I will go along by the highway. I will turn neither to the right hand nor to the left.

      28You shall sell me food for money, that I may eat; and give me water for money, that I may drink. Just let me pass through on my feet,

      29as the children of Esau who dwell in Seir, and the Moabites who dwell in Ar, did to me, until I pass over the Jordan into the land which the LORD our God gives us.”

  • Numbers 20:14–21 says that Moses sent messengers from Kadesh to the king of Edom, asking to go along the king’s highway; Edom said, “You shall not pass through”, came out against Israel with many people and with a strong hand, and refused to give Israel passage through his border, so Israel turned away from him.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 20:14–21, engwebp

      14Moses sent messengers from Kadesh to the king of Edom, saying: “Your brother Israel says: You know all the travail that has happened to us;

      15how our fathers went down into Egypt, and we lived in Egypt a long time. The Egyptians mistreated us and our fathers.

      16When we cried to the LORD, he heard our voice, sent an angel, and brought us out of Egypt. Behold, we are in Kadesh, a city in the edge of your border.

      17“Please let us pass through your land. We will not pass through field or through vineyard, neither will we drink from the water of the wells. We will go along the king’s highway. We will not turn away to the right hand nor to the left, until we have passed your border.”

      18Edom said to him, “You shall not pass through me, lest I come out with the sword against you.”

      19The children of Israel said to him, “We will go up by the highway; and if we drink your water, I and my livestock, then I will give its price. Only let me, without doing anything else, pass through on my feet.”

      20He said, “You shall not pass through.” Edom came out against him with many people, and with a strong hand.

      21Thus Edom refused to give Israel passage through his border, so Israel turned away from him.

  • Judges 11:16–17 has Jephthah’s message to the king of the children of Ammon say, “when they came up from Egypt, and Israel went through the wilderness to the Red Sea, and came to Kadesh, then Israel sent messengers to the king of Edom, saying, ‘Please let me pass through your land;’ but the king of Edom didn’t listen. In the same way, he sent to the king of Moab, but he refused; so Israel stayed in Kadesh.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 11:14–22, engwebp

      14Jephthah sent messengers again to the king of the children of Ammon;

      15and he said to him, “Jephthah says: Israel didn’t take away the land of Moab, nor the land of the children of Ammon;

      16but when they came up from Egypt, and Israel went through the wilderness to the Red Sea, and came to Kadesh,

      17then Israel sent messengers to the king of Edom, saying, ‘Please let me pass through your land;’ but the king of Edom didn’t listen. In the same way, he sent to the king of Moab, but he refused; so Israel stayed in Kadesh.

      18Then they went through the wilderness, and went around the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and they encamped on the other side of the Arnon; but they didn’t come within the border of Moab, for the Arnon was the border of Moab.

      19Israel sent messengers to Sihon king of the Amorites, the king of Heshbon; and Israel said to him, ‘Please let us pass through your land to my place.’

      20But Sihon didn’t trust Israel to pass through his border; but Sihon gathered all his people together, and encamped in Jahaz, and fought against Israel.

      21The LORD, the God of Israel, delivered Sihon and all his people into the hand of Israel, and they struck them. So Israel possessed all the land of the Amorites, the inhabitants of that country.

      22They possessed all the border of the Amorites, from the Arnon even to the Jabbok, and from the wilderness even to the Jordan.

Deuteronomy 2 speaks of the children of Esau and does not use the name Edom, and at 2:29 what the children of Esau who dwell in Seir and the Moabites who dwell in Ar did is held up to Sihon as the example to follow. Numbers 20:14–21 says Edom refused passage. Judges 11:16–17 has Jephthah’s message to the king of the children of Ammon say that Israel came to Kadesh and sent messengers to the king of Edom, who didn’t listen, and in the same way sent to the king of Moab, who refused. This collection keeps each book’s account as its text stands and does not decide how the three fit.

Horeb and Mount Sinai

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Horeb and Mount Sinai
  • Exodus 19:18–20 has the LORD descend on Mount Sinai in fire, and 31:18 says that when he finished speaking with Moses on Mount Sinai, “he gave Moses the two tablets of the covenant, stone tablets, written with God’s finger.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EXO 19:16–20, engwebp

      16On the third day, when it was morning, there were thunders and lightnings, and a thick cloud on the mountain, and the sound of an exceedingly loud trumpet; and all the people who were in the camp trembled.

      17Moses led the people out of the camp to meet God; and they stood at the lower part of the mountain.

      18All of Mount Sinai smoked, because the LORD descended on it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly.

      19When the sound of the trumpet grew louder and louder, Moses spoke, and God answered him by a voice.

      20The LORD came down on Mount Sinai, to the top of the mountain. The LORD called Moses to the top of the mountain, and Moses went up.

    • EXO 31:18, engwebp

      18When he finished speaking with him on Mount Sinai, he gave Moses the two tablets of the covenant, stone tablets, written with God’s finger.

  • Deuteronomy 4:10–15 and 5:2–5 say that the LORD spoke out of the middle of the fire in Horeb and made a covenant in Horeb, and 4:13 and 5:22 that the LORD wrote the words on two stone tablets.
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 4:9–14, engwebp

      9Only be careful, and keep your soul diligently, lest you forget the things which your eyes saw, and lest they depart from your heart all the days of your life; but make them known to your children and your children’s children—

      10the day that you stood before the LORD your God in Horeb, when the LORD said to me, “Assemble the people to me, and I will make them hear my words, that they may learn to fear me all the days that they live on the earth, and that they may teach their children.”

      11You came near and stood under the mountain. The mountain burned with fire to the heart of the sky, with darkness, cloud, and thick darkness.

      12The LORD spoke to you out of the middle of the fire: you heard the voice of words, but you saw no form; you only heard a voice.

      13He declared to you his covenant, which he commanded you to perform, even the ten commandments. He wrote them on two stone tablets.

      14The LORD commanded me at that time to teach you statutes and ordinances, that you might do them in the land where you go over to possess it.

    • DEU 4:15–20, engwebp

      15Be very careful, for you saw no kind of form on the day that the LORD spoke to you in Horeb out of the middle of the fire,

      16lest you corrupt yourselves, and make yourself a carved image in the form of any figure, the likeness of male or female,

      17the likeness of any animal that is on the earth, the likeness of any winged bird that flies in the sky,

      18the likeness of anything that creeps on the ground, the likeness of any fish that is in the water under the earth;

      19and lest you lift up your eyes to the sky, and when you see the sun and the moon and the stars, even all the army of the sky, you are drawn away and worship them, and serve them, which the LORD your God has allotted to all the peoples under the whole sky.

      20But the LORD has taken you, and brought you out of the iron furnace, out of Egypt, to be to him a people of inheritance, as it is today.

    • DEU 5:1–5, engwebp

      1Moses called to all Israel, and said to them, “Hear, Israel, the statutes and the ordinances which I speak in your ears today, that you may learn them, and observe to do them.”

      2The LORD our God made a covenant with us in Horeb.

      3The LORD didn’t make this covenant with our fathers, but with us, even us, who are all of us here alive today.

      4The LORD spoke with you face to face on the mountain out of the middle of the fire,

      5(I stood between the LORD and you at that time, to show you the LORD’s word; for you were afraid because of the fire, and didn’t go up onto the mountain) saying,

    • DEU 5:22, engwebp

      22The LORD spoke these words to all your assembly on the mountain out of the middle of the fire, of the cloud, and of the thick darkness, with a great voice. He added no more. He wrote them on two stone tablets, and gave them to me.

  • Exodus 3:1 also calls God’s mountain Horeb, and 33:6 has the children of Israel strip themselves of their jewelry from Mount Horeb onward.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EXO 3:1–6, engwebp

      1Now Moses was keeping the flock of Jethro, his father-in-law, the priest of Midian, and he led the flock to the back of the wilderness, and came to God’s mountain, to Horeb.

      2The LORD’s angel appeared to him in a flame of fire out of the middle of a bush. He looked, and behold, the bush burned with fire, and the bush was not consumed.

      3Moses said, “I will go now, and see this great sight, why the bush is not burned.”

      4When the LORD saw that he came over to see, God called to him out of the middle of the bush, and said, “Moses! Moses!” He said, “Here I am.”

      5He said, “Don’t come close. Take off your sandals, for the place you are standing on is holy ground.”

      6Moreover he said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” Moses hid his face because he was afraid to look at God.

    • EXO 33:1–6, engwebp

      1The LORD spoke to Moses, “Depart, go up from here, you and the people that you have brought up out of the land of Egypt, to the land of which I swore to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your offspring.’

      2I will send an angel before you; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite.

      3Go to a land flowing with milk and honey; but I will not go up among you, for you are a stiff-necked people, lest I consume you on the way.”

      4When the people heard this evil news, they mourned; and no one put on his jewelry.

      5The LORD had said to Moses, “Tell the children of Israel, ‘You are a stiff-necked people. If I were to go up among you for one moment, I would consume you. Therefore now take off your jewelry from you, that I may know what to do to you.’”

      6The children of Israel stripped themselves of their jewelry from Mount Horeb onward.

  • 1 Kings 8:9 says, “There was nothing in the ark except the two stone tablets which Moses put there at Horeb, when the LORD made a covenant with the children of Israel, when they came out of the land of Egypt.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 8:1–11, engwebp

      1Then Solomon assembled the elders of Israel with all the heads of the tribes, the princes of the fathers’ households of the children of Israel, to King Solomon in Jerusalem, to bring up the ark of the LORD’s covenant out of David’s city, which is Zion.

      2All the men of Israel assembled themselves to King Solomon at the feast in the month Ethanim, which is the seventh month.

      3All the elders of Israel came, and the priests picked up the ark.

      4They brought up the LORD’s ark, the Tent of Meeting, and all the holy vessels that were in the Tent. The priests and the Levites brought these up.

      5King Solomon and all the congregation of Israel, who were assembled to him, were with him before the ark, sacrificing sheep and cattle that could not be counted or numbered for multitude.

      6The priests brought in the ark of the LORD’s covenant to its place, into the inner sanctuary of the house, to the most holy place, even under the cherubim’s wings.

      7For the cherubim spread their wings out over the place of the ark, and the cherubim covered the ark and its poles above.

      8The poles were so long that the ends of the poles were seen from the holy place before the inner sanctuary, but they were not seen outside. They are there to this day.

      9There was nothing in the ark except the two stone tablets which Moses put there at Horeb, when the LORD made a covenant with the children of Israel, when they came out of the land of Egypt.

      10It came to pass, when the priests had come out of the holy place, that the cloud filled the LORD’s house,

      11so that the priests could not stand to minister by reason of the cloud; for the LORD’s glory filled the LORD’s house.

Exodus calls the mountain where the LORD descended, and where Moses was given the two stone tablets, Mount Sinai; Deuteronomy calls the place where the LORD spoke out of the fire and made the covenant Horeb; and 1 Kings 8:9 calls the place where Moses put the two stone tablets in the ark, when the LORD made a covenant with the children of Israel, Horeb. The verses cited do not say that the two names are one mountain. This collection keeps Horeb and Mount Sinai as two entries and does not decide whether they are the same; what Deuteronomy and 1 Kings 8:9 call Horeb is recorded under Horeb.

Where Aaron died: Moserah and Mount Hor

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Where Aaron died: Moserah and Mount Hor
  • Deuteronomy 10:6 says that the children of Israel traveled from Beeroth Bene Jaakan to Moserah, and that there Aaron died and was buried, and Eleazar his son ministered in the priest’s office in his place.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 10:6–9, engwebp

      6(The children of Israel traveled from Beeroth Bene Jaakan to Moserah. There Aaron died, and there he was buried; and Eleazar his son ministered in the priest’s office in his place.

      7From there they traveled to Gudgodah; and from Gudgodah to Jotbathah, a land of brooks of water.

      8At that time the LORD set apart the tribe of Levi to bear the ark of the LORD’s covenant, to stand before the LORD to minister to him, and to bless in his name, to this day.

      9Therefore Levi has no portion nor inheritance with his brothers; the LORD is his inheritance, according as the LORD your God spoke to him.)

  • Numbers 20:22–29 has the whole congregation travel from Kadesh to Mount Hor, by the border of the land of Edom, where Moses strips Aaron of his garments and puts them on Eleazar his son, and Aaron dies there on the top of the mountain. Numbers 33:37–39 also has the people travel from Kadesh and encamp in Mount Hor, at the edge of the land of Edom, and Aaron the priest go up into Mount Hor at the commandment of the LORD and die there. Deuteronomy 32:50 also has the LORD tell Moses to die on the mountain “as Aaron your brother died on Mount Hor”.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 32:48–52, engwebp

      48The LORD spoke to Moses that same day, saying,

      49“Go up into this mountain of Abarim, to Mount Nebo, which is in the land of Moab, that is across from Jericho; and see the land of Canaan, which I give to the children of Israel for a possession.

      50Die on the mountain where you go up, and be gathered to your people, as Aaron your brother died on Mount Hor, and was gathered to his people;

      51because you trespassed against me among the children of Israel at the waters of Meribah of Kadesh, in the wilderness of Zin; because you didn’t uphold my holiness among the children of Israel.

      52For you shall see the land from a distance; but you shall not go there into the land which I give the children of Israel.”

    • NUM 20:22–29, engwebp

      22They traveled from Kadesh, and the children of Israel, even the whole congregation, came to Mount Hor.

      23The LORD spoke to Moses and Aaron in Mount Hor, by the border of the land of Edom, saying,

      24“Aaron shall be gathered to his people; for he shall not enter into the land which I have given to the children of Israel, because you rebelled against my word at the waters of Meribah.

      25Take Aaron and Eleazar his son, and bring them up to Mount Hor;

      26and strip Aaron of his garments, and put them on Eleazar his son. Aaron shall be gathered, and shall die there.”

      27Moses did as the LORD commanded. They went up onto Mount Hor in the sight of all the congregation.

      28Moses stripped Aaron of his garments, and put them on Eleazar his son. Aaron died there on the top of the mountain, and Moses and Eleazar came down from the mountain.

      29When all the congregation saw that Aaron was dead, they wept for Aaron thirty days, even all the house of Israel.

    • NUM 33:37–40, engwebp

      37They traveled from Kadesh, and encamped in Mount Hor, in the edge of the land of Edom.

      38Aaron the priest went up into Mount Hor at the commandment of the LORD and died there, in the fortieth year after the children of Israel had come out of the land of Egypt, in the fifth month, on the first day of the month.

      39Aaron was one hundred twenty-three years old when he died in Mount Hor.

      40The Canaanite king of Arad, who lived in the South in the land of Canaan, heard of the coming of the children of Israel.

Deuteronomy 10:6 names Moserah as the place where Aaron died and was buried; Numbers 20:22–29 and 33:37–39, and Deuteronomy 32:50, name Mount Hor as the place where he died. This collection records both as the text gives them and does not decide how Moserah and Mount Hor are related.

Unresolved interpretation: Why Moses may not go over the Jordan
  • Deuteronomy 1:37 says, “Also the LORD was angry with me for your sakes, saying, ‘You also shall not go in there’”; 3:26, “But the LORD was angry with me because of you”; and 4:21, “Furthermore the LORD was angry with me for your sakes, and swore that I should not go over the Jordan, and that I should not go in to that good land which the LORD your God gives you for an inheritance.”
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 1:34–40, engwebp

      34The LORD heard the voice of your words and was angry, and swore, saying,

      35“Surely not one of these men of this evil generation shall see the good land which I swore to give to your fathers,

      36except Caleb the son of Jephunneh. He shall see it. I will give the land that he has trodden on to him and to his children, because he has wholly followed the LORD.”

      37Also the LORD was angry with me for your sakes, saying, “You also shall not go in there.

      38Joshua the son of Nun, who stands before you, shall go in there. Encourage him, for he shall cause Israel to inherit it.

      39Moreover your little ones, whom you said would be captured or killed, your children, who today have no knowledge of good or evil, shall go in there. I will give it to them, and they shall possess it.

      40But as for you, turn, and take your journey into the wilderness by the way to the Red Sea.”

    • DEU 3:26–28, engwebp

      26But the LORD was angry with me because of you, and didn’t listen to me. The LORD said to me, “That is enough! Speak no more to me of this matter.

      27Go up to the top of Pisgah, and lift up your eyes westward, and northward, and southward, and eastward, and see with your eyes; for you shall not go over this Jordan.

      28But commission Joshua, and encourage him, and strengthen him; for he shall go over before this people, and he shall cause them to inherit the land which you shall see.”

    • DEU 4:21–24, engwebp

      21Furthermore the LORD was angry with me for your sakes, and swore that I should not go over the Jordan, and that I should not go in to that good land which the LORD your God gives you for an inheritance;

      22but I must die in this land. I must not go over the Jordan, but you shall go over and possess that good land.

      23Be careful, lest you forget the covenant of the LORD your God, which he made with you, and make yourselves a carved image in the form of anything which the LORD your God has forbidden you.

      24For the LORD your God is a devouring fire, a jealous God.

  • Deuteronomy 32:51 has the LORD give Moses the reason: “because you trespassed against me among the children of Israel at the waters of Meribah of Kadesh, in the wilderness of Zin; because you didn’t uphold my holiness among the children of Israel.” Numbers 20:12 also has the LORD say to Moses and Aaron, “Because you didn’t believe in me, to sanctify me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 32:48–52, engwebp

      48The LORD spoke to Moses that same day, saying,

      49“Go up into this mountain of Abarim, to Mount Nebo, which is in the land of Moab, that is across from Jericho; and see the land of Canaan, which I give to the children of Israel for a possession.

      50Die on the mountain where you go up, and be gathered to your people, as Aaron your brother died on Mount Hor, and was gathered to his people;

      51because you trespassed against me among the children of Israel at the waters of Meribah of Kadesh, in the wilderness of Zin; because you didn’t uphold my holiness among the children of Israel.

      52For you shall see the land from a distance; but you shall not go there into the land which I give the children of Israel.”

    • NUM 20:2–13, engwebp

      2There was no water for the congregation; and they assembled themselves together against Moses and against Aaron.

      3The people quarreled with Moses, and spoke, saying, “We wish that we had died when our brothers died before the LORD!

      4Why have you brought the LORD’s assembly into this wilderness, that we should die there, we and our animals?

      5Why have you made us to come up out of Egypt, to bring us in to this evil place? It is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.”

      6Moses and Aaron went from the presence of the assembly to the door of the Tent of Meeting, and fell on their faces. The LORD’s glory appeared to them.

      7The LORD spoke to Moses, saying,

      8“Take the rod, and assemble the congregation, you, and Aaron your brother, and speak to the rock before their eyes, that it pour out its water. You shall bring water to them out of the rock; so you shall give the congregation and their livestock drink.”

      9Moses took the rod from before the LORD, as he commanded him.

      10Moses and Aaron gathered the assembly together before the rock, and he said to them, “Hear now, you rebels! Shall we bring water out of this rock for you?”

      11Moses lifted up his hand, and struck the rock with his rod twice, and water came out abundantly. The congregation and their livestock drank.

      12The LORD said to Moses and Aaron, “Because you didn’t believe in me, to sanctify me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.”

      13These are the waters of Meribah; because the children of Israel strove with the LORD, and he was sanctified in them.

The words of Deuteronomy 1–4 give the people as the cause, while 32:51 and Numbers 20:12 give what happened at the waters of Meribah. This collection does not reconcile the two or decide between them.

The journey of Deuteronomy 10:6–7 and that of Numbers 33:30–34

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Where Aaron died: Moserah and Mount Hor
  • Deuteronomy 10:6 says that the children of Israel traveled from Beeroth Bene Jaakan to Moserah, and that there Aaron died and was buried, and Eleazar his son ministered in the priest’s office in his place.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 10:6–9, engwebp

      6(The children of Israel traveled from Beeroth Bene Jaakan to Moserah. There Aaron died, and there he was buried; and Eleazar his son ministered in the priest’s office in his place.

      7From there they traveled to Gudgodah; and from Gudgodah to Jotbathah, a land of brooks of water.

      8At that time the LORD set apart the tribe of Levi to bear the ark of the LORD’s covenant, to stand before the LORD to minister to him, and to bless in his name, to this day.

      9Therefore Levi has no portion nor inheritance with his brothers; the LORD is his inheritance, according as the LORD your God spoke to him.)

  • Numbers 20:22–29 has the whole congregation travel from Kadesh to Mount Hor, by the border of the land of Edom, where Moses strips Aaron of his garments and puts them on Eleazar his son, and Aaron dies there on the top of the mountain. Numbers 33:37–39 also has the people travel from Kadesh and encamp in Mount Hor, at the edge of the land of Edom, and Aaron the priest go up into Mount Hor at the commandment of the LORD and die there. Deuteronomy 32:50 also has the LORD tell Moses to die on the mountain “as Aaron your brother died on Mount Hor”.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 32:48–52, engwebp

      48The LORD spoke to Moses that same day, saying,

      49“Go up into this mountain of Abarim, to Mount Nebo, which is in the land of Moab, that is across from Jericho; and see the land of Canaan, which I give to the children of Israel for a possession.

      50Die on the mountain where you go up, and be gathered to your people, as Aaron your brother died on Mount Hor, and was gathered to his people;

      51because you trespassed against me among the children of Israel at the waters of Meribah of Kadesh, in the wilderness of Zin; because you didn’t uphold my holiness among the children of Israel.

      52For you shall see the land from a distance; but you shall not go there into the land which I give the children of Israel.”

    • NUM 20:22–29, engwebp

      22They traveled from Kadesh, and the children of Israel, even the whole congregation, came to Mount Hor.

      23The LORD spoke to Moses and Aaron in Mount Hor, by the border of the land of Edom, saying,

      24“Aaron shall be gathered to his people; for he shall not enter into the land which I have given to the children of Israel, because you rebelled against my word at the waters of Meribah.

      25Take Aaron and Eleazar his son, and bring them up to Mount Hor;

      26and strip Aaron of his garments, and put them on Eleazar his son. Aaron shall be gathered, and shall die there.”

      27Moses did as the LORD commanded. They went up onto Mount Hor in the sight of all the congregation.

      28Moses stripped Aaron of his garments, and put them on Eleazar his son. Aaron died there on the top of the mountain, and Moses and Eleazar came down from the mountain.

      29When all the congregation saw that Aaron was dead, they wept for Aaron thirty days, even all the house of Israel.

    • NUM 33:37–40, engwebp

      37They traveled from Kadesh, and encamped in Mount Hor, in the edge of the land of Edom.

      38Aaron the priest went up into Mount Hor at the commandment of the LORD and died there, in the fortieth year after the children of Israel had come out of the land of Egypt, in the fifth month, on the first day of the month.

      39Aaron was one hundred twenty-three years old when he died in Mount Hor.

      40The Canaanite king of Arad, who lived in the South in the land of Canaan, heard of the coming of the children of Israel.

Deuteronomy 10:6 names Moserah as the place where Aaron died and was buried; Numbers 20:22–29 and 33:37–39, and Deuteronomy 32:50, name Mount Hor as the place where he died. This collection records both as the text gives them and does not decide how Moserah and Mount Hor are related.

Unresolved interpretation: The journey of Deuteronomy 10:6–7 and that of Numbers 33:30–34
  • Deuteronomy 10:6–7 has the children of Israel travel from Beeroth Bene Jaakan to Moserah, from there to Gudgodah, and from Gudgodah to Jotbathah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 10:6–9, engwebp

      6(The children of Israel traveled from Beeroth Bene Jaakan to Moserah. There Aaron died, and there he was buried; and Eleazar his son ministered in the priest’s office in his place.

      7From there they traveled to Gudgodah; and from Gudgodah to Jotbathah, a land of brooks of water.

      8At that time the LORD set apart the tribe of Levi to bear the ark of the LORD’s covenant, to stand before the LORD to minister to him, and to bless in his name, to this day.

      9Therefore Levi has no portion nor inheritance with his brothers; the LORD is his inheritance, according as the LORD your God spoke to him.)

  • Numbers 33:30–34 has the people encamp in Moseroth after Hashmonah, then in Bene Jaakan, Hor Haggidgad and Jotbathah, and travel from Jotbathah to Abronah. The names Moserah and Gudgodah do not appear.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 33:30–36, engwebp

      30They traveled from Hashmonah, and encamped in Moseroth.

      31They traveled from Moseroth, and encamped in Bene Jaakan.

      32They traveled from Bene Jaakan, and encamped in Hor Haggidgad.

      33They traveled from Hor Haggidgad, and encamped in Jotbathah.

      34They traveled from Jotbathah, and encamped in Abronah.

      35They traveled from Abronah, and encamped in Ezion Geber.

      36They traveled from Ezion Geber, and encamped at Kadesh in the wilderness of Zin.

Numbers names Bene Jaakan and Deuteronomy Beeroth Bene Jaakan, and both name Jotbathah. Deuteronomy also names Moserah and Gudgodah, Numbers Moseroth and Hor Haggidgad; Deuteronomy goes from Beeroth Bene Jaakan to Moserah, Numbers from Moseroth to Bene Jaakan. This collection records Beeroth Bene Jaakan, whose name carries Bene Jaakan whole, under Bene Jaakan, though the text does not say they are one place. It keeps Moserah and Gudgodah, whose names differ, apart from Moseroth and Hor Haggidgad, does not decide whether they are the same places, and does not reconcile the order of the two journeys.

The western sea of Deuteronomy and the great sea of Numbers

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The western sea of Deuteronomy and the great sea of Numbers
  • Deuteronomy 11:24 gives the border “from the wilderness and Lebanon, from the river, the river Euphrates, even to the western sea”, and at 34:2 the LORD shows Moses “all the land of Judah, to the Western Sea”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 11:22–25, engwebp

      22For if you shall diligently keep all these commandments which I command you—to do them, to love the LORD your God, to walk in all his ways, and to cling to him—

      23then the LORD will drive out all these nations from before you, and you shall dispossess nations greater and mightier than yourselves.

      24Every place on which the sole of your foot treads shall be yours: from the wilderness and Lebanon, from the river, the river Euphrates, even to the western sea shall be your border.

      25No man will be able to stand before you. The LORD your God will lay the fear of you and the dread of you on all the land that you tread on, as he has spoken to you.

    • DEU 34:1–4, engwebp

      1Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, that is opposite Jericho. The LORD showed him all the land of Gilead to Dan,

      2and all Naphtali, and the land of Ephraim and Manasseh, and all the land of Judah, to the Western Sea,

      3and the south, and the Plain of the valley of Jericho the city of palm trees, to Zoar.

      4The LORD said to him, “This is the land which I swore to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your offspring.’ I have caused you to see it with your eyes, but you shall not go over there.”

  • Numbers 34:6 gives the west border: “you shall have the great sea and its border. This shall be your west border.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Joshua 1:4 gives the border: “From the wilderness and this Lebanon even to the great river, the river Euphrates, all the land of the Hittites, and to the great sea toward the going down of the sun, shall be your border.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 1:1–9, engwebp

      1Now after the death of Moses the servant of the LORD, the LORD spoke to Joshua the son of Nun, Moses’ servant, saying,

      2“Moses my servant is dead. Now therefore arise, go across this Jordan, you and all these people, to the land which I am giving to them, even to the children of Israel.

      3I have given you every place that the sole of your foot will tread on, as I told Moses.

      4From the wilderness and this Lebanon even to the great river, the river Euphrates, all the land of the Hittites, and to the great sea toward the going down of the sun, shall be your border.

      5No man will be able to stand before you all the days of your life. As I was with Moses, so I will be with you. I will not fail you nor forsake you.

      6“Be strong and courageous; for you shall cause this people to inherit the land which I swore to their fathers to give them.

      7Only be strong and very courageous. Be careful to observe to do according to all the law which Moses my servant commanded you. Don’t turn from it to the right hand or to the left, that you may have good success wherever you go.

      8This book of the law shall not depart from your mouth, but you shall meditate on it day and night, that you may observe to do according to all that is written in it; for then you shall make your way prosperous, and then you shall have good success.

      9Haven’t I commanded you? Be strong and courageous. Don’t be afraid. Don’t be dismayed, for the LORD your God is with you wherever you go.”

Deuteronomy 11:24 has the border reach the western sea, and at 34:2 the LORD shows Moses all the land of Judah, to the Western Sea; Numbers 34:6 makes the great sea the west border, and Joshua 1:4 has the border reach the great sea toward the going down of the sun. All four speak of a sea in the west; Deuteronomy names the western sea, Numbers and Joshua the great sea, and the text does not say the western sea and the great sea are the same sea. This collection records them apart and does not decide whether they are one.

The oaks of Moreh of Deuteronomy 11:30 and the oak of Moreh of Genesis 12:6

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The oaks of Moreh of Deuteronomy 11:30 and the oak of Moreh of Genesis 12:6
  • Genesis 12:6 says Abram passed through the land to the place of Shechem, to the oak of Moreh. This collection has no entry for the oak of that verse.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 12:6–7, engwebp

      6Abram passed through the land to the place of Shechem, to the oak of Moreh. At that time, Canaanites were in the land.

      7The LORD appeared to Abram and said, “I will give this land to your offspring.” He built an altar there to the LORD, who had appeared to him.

  • Deuteronomy 11:30 asks whether Mount Gerizim and Mount Ebal are not in the land of the Canaanites who dwell in the Arabah near Gilgal, beside the oaks of Moreh. It does not name Shechem.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 11:29–32, engwebp

      29It shall happen, when the LORD your God brings you into the land that you go to possess, that you shall set the blessing on Mount Gerizim, and the curse on Mount Ebal.

      30Aren’t they beyond the Jordan, behind the way of the going down of the sun, in the land of the Canaanites who dwell in the Arabah near Gilgal, beside the oaks of Moreh?

      31For you are to pass over the Jordan to go in to possess the land which the LORD your God gives you, and you shall possess it and dwell in it.

      32You shall observe to do all the statutes and the ordinances which I set before you today.

The Korean Revised Version gives the same name in both verses (WEB “the oak of Moreh” and “the oaks of Moreh”), and neither text says whether they are one place. This collection cites only Deuteronomy 11:29–32 for the oaks of Moreh and does not decide whether the oak of Genesis 12:6 is the same place.

The three cities of Deuteronomy 19 and the six cities of refuge of Numbers 35

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The three cities of Deuteronomy 19 and the six cities of refuge of Numbers 35
  • Numbers 35:9–15 records that the LORD told Moses that when the children of Israel pass over the Jordan into the land of Canaan they are to appoint six cities of refuge: three cities beyond the Jordan, and three cities in the land of Canaan.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 35:9–15, engwebp

      9The LORD spoke to Moses, saying,

      10“Speak to the children of Israel, and tell them, ‘When you pass over the Jordan into the land of Canaan,

      11then you shall appoint for yourselves cities to be cities of refuge for you, that the man slayer who kills any person unwittingly may flee there.

      12The cities shall be for your refuge from the avenger, that the man slayer not die until he stands before the congregation for judgment.

      13The cities which you shall give shall be for you six cities of refuge.

      14You shall give three cities beyond the Jordan, and you shall give three cities in the land of Canaan. They shall be cities of refuge.

      15These six cities shall be refuge for the children of Israel, for the stranger, and for the foreigner living among them, that everyone who kills any person unwittingly may flee there.

  • Deuteronomy 19:1–10 commands that three cities be set apart in the middle of the land the LORD gives, and that three cities more be added to these three if the LORD enlarges the border and gives all the land he promised to the fathers, and all the commandment is kept. These verses name none of the cities and do not call them cities of refuge.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 19:1–10, engwebp

      1When the LORD your God cuts off the nations whose land the LORD your God gives you, and you succeed them and dwell in their cities and in their houses,

      2you shall set apart three cities for yourselves in the middle of your land, which the LORD your God gives you to possess.

      3You shall prepare the way, and divide the borders of your land which the LORD your God causes you to inherit into three parts, that every man slayer may flee there.

      4This is the case of the man slayer who shall flee there and live: Whoever kills his neighbor unintentionally, and didn’t hate him in time past—

      5as when a man goes into the forest with his neighbor to chop wood and his hand swings the ax to cut down the tree, and the head slips from the handle and hits his neighbor so that he dies—he shall flee to one of these cities and live.

      6Otherwise, the avenger of blood might pursue the man slayer while hot anger is in his heart and overtake him, because the way is long, and strike him mortally, even though he was not worthy of death, because he didn’t hate him in time past.

      7Therefore I command you to set apart three cities for yourselves.

      8If the LORD your God enlarges your border, as he has sworn to your fathers, and gives you all the land which he promised to give to your fathers;

      9and if you keep all this commandment to do it, which I command you today, to love the LORD your God, and to walk ever in his ways, then you shall add three cities more for yourselves, in addition to these three.

      10This is so that innocent blood will not be shed in the middle of your land which the LORD your God gives you for an inheritance, leaving blood guilt on you.

  • Deuteronomy 4:41–43 says that Moses set apart three cities beyond the Jordan toward the sunrise: Bezer in the wilderness, in the plain country, for the Reubenites; Ramoth in Gilead for the Gadites; and Golan in Bashan for the Manassites.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 4:41–43, engwebp

      41Then Moses set apart three cities beyond the Jordan toward the sunrise,

      42that the man slayer might flee there, who kills his neighbor unintentionally and didn’t hate him in time past, and that fleeing to one of these cities he might live:

      43Bezer in the wilderness, in the plain country, for the Reubenites; and Ramoth in Gilead for the Gadites; and Golan in Bashan for the Manassites.

Both records appoint the cities to which a man slayer may flee three at a time, but Numbers divides six cities between the land beyond the Jordan and the land of Canaan, while Deuteronomy 19 adds to three cities in the middle of the land three more for when the border is enlarged and the commandment is kept, and Deuteronomy 4:41–43 names three cities beyond the Jordan. This collection does not link the cities of the three records, and does not decide whether the cities of Deuteronomy 19 are among those of Numbers 35, or which they are, or how many cities there are in all.

Who hired Balaam: Deuteronomy 23:3–4 and Numbers 22:2–7

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Who hired Balaam: Deuteronomy 23:3–4 and Numbers 22:2–7
  • Deuteronomy 23:3–4 reads, “An Ammonite or a Moabite shall not enter into the LORD’s assembly; even to the tenth generation shall no one belonging to them enter into the LORD’s assembly forever, because they didn’t meet you with bread and with water on the way when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 23:3–6, engwebp

      3An Ammonite or a Moabite shall not enter into the LORD’s assembly; even to the tenth generation shall no one belonging to them enter into the LORD’s assembly forever,

      4because they didn’t meet you with bread and with water on the way when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you.

      5Nevertheless the LORD your God wouldn’t listen to Balaam, but the LORD your God turned the curse into a blessing to you, because the LORD your God loved you.

      6You shall not seek their peace nor their prosperity all your days forever.

  • Numbers 22:2–7 says that Balak the son of Zippor, king of Moab, sent messengers to Balaam the son of Beor, to Pethor, to call him, and that the elders of Moab and the elders of Midian went to Balaam with the rewards of divination in their hand. These verses do not name the Ammonites.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 22:2–14, engwebp

      2Balak the son of Zippor saw all that Israel had done to the Amorites.

      3Moab was very afraid of the people, because they were many. Moab was distressed because of the children of Israel.

      4Moab said to the elders of Midian, “Now this multitude will lick up all that is around us, as the ox licks up the grass of the field.” Balak the son of Zippor was king of Moab at that time.

      5He sent messengers to Balaam the son of Beor, to Pethor, which is by the River, to the land of the children of his people, to call him, saying, “Behold, there is a people who came out of Egypt. Behold, they cover the surface of the earth, and they are staying opposite me.

      6Please come now therefore, and curse this people for me; for they are too mighty for me. Perhaps I shall prevail, that we may strike them, and that I may drive them out of the land; for I know that he whom you bless is blessed, and he whom you curse is cursed.”

      7The elders of Moab and the elders of Midian departed with the rewards of divination in their hand. They came to Balaam, and spoke to him the words of Balak.

      8He said to them, “Lodge here this night, and I will bring you word again, as the LORD shall speak to me.” The princes of Moab stayed with Balaam.

      9God came to Balaam, and said, “Who are these men with you?”

      10Balaam said to God, “Balak the son of Zippor, king of Moab, has said to me,

      11‘Behold, the people that has come out of Egypt covers the surface of the earth. Now, come curse them for me. Perhaps I shall be able to fight against them, and shall drive them out.’”

      12God said to Balaam, “You shall not go with them. You shall not curse the people, for they are blessed.”

      13Balaam rose up in the morning, and said to the princes of Balak, “Go to your land; for the LORD refuses to permit me to go with you.”

      14The princes of Moab rose up, and they went to Balak, and said, “Balaam refuses to come with us.”

  • Nehemiah 13:1–2 says that on that day they read in the book of Moses in the hearing of the people, “and it was found written in it that an Ammonite and a Moabite should not enter into the assembly of God forever, because they didn’t meet the children of Israel with bread and with water, but hired Balaam against them to curse them; however, our God turned the curse into a blessing.” The Korean Revised Version gives what is written as the book’s own words (그 책에 기록하기를 …).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 13:1–3, engwebp

      1On that day they read in the book of Moses in the hearing of the people; and it was found written in it that an Ammonite and a Moabite should not enter into the assembly of God forever,

      2because they didn’t meet the children of Israel with bread and with water, but hired Balaam against them to curse them; however, our God turned the curse into a blessing.

      3It came to pass, when they had heard the law, that they separated all the mixed multitude from Israel.

In Deuteronomy 23:4 “they” takes up the Ammonite and the Moabite of 23:3. Numbers 22 has Balak king of Moab send for Balaam, and the elders of Moab and of Midian go to him with the rewards of divination. Nehemiah 13:1–2 says that in the book of Moses read on that day it was found written that an Ammonite and a Moabite should not enter into the assembly of God forever, “because they didn’t meet the children of Israel with bread and with water, but hired Balaam against them to curse them”. This collection keeps each account as its book tells it and does not decide whether the Ammonites had a part in hiring Balaam.

Unresolved interpretation: The five kings of Midian and the princes of Sihon: Joshua 13:21–22 and Numbers 31:7–8
  • Joshua 13:21–22 names all the kingdom of Sihon king of the Amorites, who reigned in Heshbon, “whom Moses struck with the chiefs of Midian, Evi, Rekem, Zur, Hur, and Reba, the princes of Sihon, who lived in the land. The children of Israel also killed Balaam the son of Beor, the soothsayer, with the sword, among the rest of their slain.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 13:21–22, engwebp

      21all the cities of the plain, and all the kingdom of Sihon king of the Amorites, who reigned in Heshbon, whom Moses struck with the chiefs of Midian, Evi, Rekem, Zur, Hur, and Reba, the princes of Sihon, who lived in the land.

      22The children of Israel also killed Balaam the son of Beor, the soothsayer, with the sword, among the rest of their slain.

  • Numbers 31:7–8 says, “They fought against Midian, as the LORD commanded Moses. They killed every male. They killed the kings of Midian with the rest of their slain: Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian. They also killed Balaam the son of Beor with the sword.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 31:7–12, engwebp

      7They fought against Midian, as the LORD commanded Moses. They killed every male.

      8They killed the kings of Midian with the rest of their slain: Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian. They also killed Balaam the son of Beor with the sword.

      9The children of Israel took the women of Midian captive with their little ones; and all their livestock, all their flocks, and all their goods, they took as plunder.

      10All their cities in the places in which they lived, and all their encampments, they burned with fire.

      11They took all the captives, and all the plunder, both of man and of animal.

      12They brought the captives with the prey and the plunder, to Moses, and to Eleazar the priest, and to the congregation of the children of Israel, to the camp at the plains of Moab, which are by the Jordan at Jericho.

Joshua 13:21–22 calls Evi, Rekem, Zur, Hur, and Reba the chiefs of Midian and the princes of Sihon, says that Moses struck Sihon with them, and says that the children of Israel also killed Balaam among the rest of their slain. Numbers 31:7–8 calls Evi, Rekem, Zur, Hur, and Reba the five kings of Midian, and says that those who fought against Midian killed them and Balaam the son of Beor. The Korean Revised Version spells two of the names 수르 and 후르 at Numbers 31:8 and 술 and 훌 at Joshua 13:21. This collection keeps both accounts as their texts stand, gives the passages of both books to the entries of the five men and of Balaam, and does not decide how the two accounts fit.

Mount Nebo and Nebo

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Mount Nebo and Nebo
  • At Deuteronomy 32:49 the LORD tells Moses to go up into the mountain of Abarim, to Mount Nebo, and see the land of Canaan, and at 34:1 Moses goes up from the plains of Moab to Mount Nebo, to the top of Pisgah.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 32:48–52, engwebp

      48The LORD spoke to Moses that same day, saying,

      49“Go up into this mountain of Abarim, to Mount Nebo, which is in the land of Moab, that is across from Jericho; and see the land of Canaan, which I give to the children of Israel for a possession.

      50Die on the mountain where you go up, and be gathered to your people, as Aaron your brother died on Mount Hor, and was gathered to his people;

      51because you trespassed against me among the children of Israel at the waters of Meribah of Kadesh, in the wilderness of Zin; because you didn’t uphold my holiness among the children of Israel.

      52For you shall see the land from a distance; but you shall not go there into the land which I give the children of Israel.”

    • DEU 34:1–4, engwebp

      1Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, that is opposite Jericho. The LORD showed him all the land of Gilead to Dan,

      2and all Naphtali, and the land of Ephraim and Manasseh, and all the land of Judah, to the Western Sea,

      3and the south, and the Plain of the valley of Jericho the city of palm trees, to Zoar.

      4The LORD said to him, “This is the land which I swore to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your offspring.’ I have caused you to see it with your eyes, but you shall not go over there.”

  • Numbers 32:3 lists Nebo in the land the children of Gad and of Reuben ask for, 32:38 has the children of Reuben build Nebo and change its name, and 33:47 has the people encamp in the mountains of Abarim, before Nebo.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 32:1–5, engwebp

      1Now the children of Reuben and the children of Gad had a very great multitude of livestock. They saw the land of Jazer, and the land of Gilead. Behold, the place was a place for livestock.

      2Then the children of Gad and the children of Reuben came and spoke to Moses, and to Eleazar the priest, and to the princes of the congregation, saying,

      3“Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sebam, Nebo, and Beon,

      4the land which the LORD struck before the congregation of Israel, is a land for livestock; and your servants have livestock.”

      5They said, “If we have found favor in your sight, let this land be given to your servants for a possession. Don’t bring us over the Jordan.”

    • NUM 32:33–38, engwebp

      33Moses gave to them, even to the children of Gad, and to the children of Reuben, and to the half-tribe of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites, and the kingdom of Og king of Bashan; the land, according to its cities and borders, even the cities of the surrounding land.

      34The children of Gad built Dibon, Ataroth, Aroer,

      35Atroth-shophan, Jazer, Jogbehah,

      36Beth Nimrah, and Beth Haran: fortified cities and folds for sheep.

      37The children of Reuben built Heshbon, Elealeh, Kiriathaim,

      38Nebo, and Baal Meon, (their names being changed), and Sibmah. They gave other names to the cities which they built.

    • NUM 33:41–49, engwebp

      41They traveled from Mount Hor, and encamped in Zalmonah.

      42They traveled from Zalmonah, and encamped in Punon.

      43They traveled from Punon, and encamped in Oboth.

      44They traveled from Oboth, and encamped in Iye Abarim, in the border of Moab.

      45They traveled from Iyim, and encamped in Dibon Gad.

      46They traveled from Dibon Gad, and encamped in Almon Diblathaim.

      47They traveled from Almon Diblathaim, and encamped in the mountains of Abarim, before Nebo.

      48They traveled from the mountains of Abarim, and encamped in the plains of Moab by the Jordan at Jericho.

      49They encamped by the Jordan, from Beth Jeshimoth even to Abel Shittim in the plains of Moab.

Deuteronomy calls the mountain Moses goes up Mount Nebo; Numbers calls a town the children of Reuben build Nebo, and 33:47 places the mountains of Abarim “before Nebo.” The text does not say whether the mountain is that Nebo. This collection records Mount Nebo separately and does not decide whether they are the same place.

Massah and the waters of Meribah in the blessing of Levi

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Two places called Meribah
  • Exodus 17:1–7: at Rephidim, with no water to drink, the people quarrel with Moses; he strikes the rock in the sight of the elders, water comes out, and the place is called Massah and Meribah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EXO 17:1–7, engwebp

      1All the congregation of the children of Israel traveled from the wilderness of Sin, starting according to the LORD’s commandment, and encamped in Rephidim; but there was no water for the people to drink.

      2Therefore the people quarreled with Moses, and said, “Give us water to drink.” Moses said to them, “Why do you quarrel with me? Why do you test the LORD?”

      3The people were thirsty for water there; so the people murmured against Moses, and said, “Why have you brought us up out of Egypt, to kill us, our children, and our livestock with thirst?”

      4Moses cried to the LORD, saying, “What shall I do with these people? They are almost ready to stone me.”

      5The LORD said to Moses, “Walk on before the people, and take the elders of Israel with you, and take the rod in your hand with which you struck the Nile, and go.

      6Behold, I will stand before you there on the rock in Horeb. You shall strike the rock, and water will come out of it, that the people may drink.” Moses did so in the sight of the elders of Israel.

      7He called the name of the place Massah, and Meribah, because the children of Israel quarreled, and because they tested the LORD, saying, “Is the LORD among us, or not?”

  • Numbers 20:1–13: while the people stay in Kadesh in the wilderness of Zin they quarrel with Moses for lack of water; he strikes the rock twice, water comes out, and these are called the waters of Meribah. Numbers 20:24 says Moses and Aaron rebelled against the LORD’s word at these waters of Meribah.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 20:1, engwebp

      1The children of Israel, even the whole congregation, came into the wilderness of Zin in the first month. The people stayed in Kadesh. Miriam died there, and was buried there.

    • NUM 20:2–13, engwebp

      2There was no water for the congregation; and they assembled themselves together against Moses and against Aaron.

      3The people quarreled with Moses, and spoke, saying, “We wish that we had died when our brothers died before the LORD!

      4Why have you brought the LORD’s assembly into this wilderness, that we should die there, we and our animals?

      5Why have you made us to come up out of Egypt, to bring us in to this evil place? It is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.”

      6Moses and Aaron went from the presence of the assembly to the door of the Tent of Meeting, and fell on their faces. The LORD’s glory appeared to them.

      7The LORD spoke to Moses, saying,

      8“Take the rod, and assemble the congregation, you, and Aaron your brother, and speak to the rock before their eyes, that it pour out its water. You shall bring water to them out of the rock; so you shall give the congregation and their livestock drink.”

      9Moses took the rod from before the LORD, as he commanded him.

      10Moses and Aaron gathered the assembly together before the rock, and he said to them, “Hear now, you rebels! Shall we bring water out of this rock for you?”

      11Moses lifted up his hand, and struck the rock with his rod twice, and water came out abundantly. The congregation and their livestock drank.

      12The LORD said to Moses and Aaron, “Because you didn’t believe in me, to sanctify me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.”

      13These are the waters of Meribah; because the children of Israel strove with the LORD, and he was sanctified in them.

    • NUM 20:22–29, engwebp

      22They traveled from Kadesh, and the children of Israel, even the whole congregation, came to Mount Hor.

      23The LORD spoke to Moses and Aaron in Mount Hor, by the border of the land of Edom, saying,

      24“Aaron shall be gathered to his people; for he shall not enter into the land which I have given to the children of Israel, because you rebelled against my word at the waters of Meribah.

      25Take Aaron and Eleazar his son, and bring them up to Mount Hor;

      26and strip Aaron of his garments, and put them on Eleazar his son. Aaron shall be gathered, and shall die there.”

      27Moses did as the LORD commanded. They went up onto Mount Hor in the sight of all the congregation.

      28Moses stripped Aaron of his garments, and put them on Eleazar his son. Aaron died there on the top of the mountain, and Moses and Eleazar came down from the mountain.

      29When all the congregation saw that Aaron was dead, they wept for Aaron thirty days, even all the house of Israel.

  • Psalm 81:7 says, “I tested you at the waters of Meribah”; 95:8, “as at Meribah, as in the day of Massah in the wilderness”; 106:32–33, “They angered him also at the waters of Meribah, so that Moses was troubled for their sakes; because they were rebellious against his spirit, he spoke rashly with his lips” (the Korean names Moses at 106:33, WEB “he”).
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PSA 81:1–16, engwebp

      1For the Chief Musician. On an instrument of Gath. By Asaph. Sing aloud to God, our strength! Make a joyful shout to the God of Jacob!

      2Raise a song, and bring here the tambourine, the pleasant lyre with the harp.

      3Blow the trumpet at the New Moon, at the full moon, on our feast day.

      4For it is a statute for Israel, an ordinance of the God of Jacob.

      5He appointed it in Joseph for a covenant, when he went out over the land of Egypt, I heard a language that I didn’t know.

      6“I removed his shoulder from the burden. His hands were freed from the basket.

      7You called in trouble, and I delivered you. I answered you in the secret place of thunder. I tested you at the waters of Meribah.” Selah.

      8“Hear, my people, and I will testify to you, Israel, if you would listen to me!

      9There shall be no strange god in you, neither shall you worship any foreign god.

      10I am the LORD, your God, who brought you up out of the land of Egypt. Open your mouth wide, and I will fill it.

      11But my people didn’t listen to my voice. Israel desired none of me.

      12So I let them go after the stubbornness of their hearts, that they might walk in their own counsels.

      13Oh that my people would listen to me, that Israel would walk in my ways!

      14I would soon subdue their enemies, and turn my hand against their adversaries.

      15The haters of the LORD would cringe before him, and their punishment would last forever.

      16But he would have also fed them with the finest of the wheat. I will satisfy you with honey out of the rock.”

    • PSA 95:1–11, engwebp

      1Oh come, let’s sing to the LORD. Let’s shout aloud to the rock of our salvation!

      2Let’s come before his presence with thanksgiving. Let’s extol him with songs!

      3For the LORD is a great God, a great King above all gods.

      4In his hand are the deep places of the earth. The heights of the mountains are also his.

      5The sea is his, and he made it. His hands formed the dry land.

      6Oh come, let’s worship and bow down. Let’s kneel before the LORD, our Maker,

      7for he is our God. We are the people of his pasture, and the sheep in his care. Today, oh that you would hear his voice!

      8Don’t harden your heart, as at Meribah, as in the day of Massah in the wilderness,

      9when your fathers tempted me, tested me, and saw my work.

      10Forty long years I was grieved with that generation, and said, “They are a people who err in their heart. They have not known my ways.”

      11Therefore I swore in my wrath, “They won’t enter into my rest.”

    • PSA 106:24–33, engwebp

      24Yes, they despised the pleasant land. They didn’t believe his word,

      25but murmured in their tents, and didn’t listen to the LORD’s voice.

      26Therefore he swore to them that he would overthrow them in the wilderness,

      27that he would overthrow their offspring among the nations, and scatter them in the lands.

      28They joined themselves also to Baal Peor, and ate the sacrifices of the dead.

      29Thus they provoked him to anger with their deeds. The plague broke in on them.

      30Then Phinehas stood up and executed judgment, so the plague was stopped.

      31That was credited to him for righteousness, for all generations to come.

      32They angered him also at the waters of Meribah, so that Moses was troubled for their sakes;

      33because they were rebellious against his spirit, he spoke rashly with his lips.

Exodus 17:1–7 and Numbers 20:1–13 share the name, the quarrel over water and the water from the rock, but set them in different places. Psalm 95:8 names Meribah with Massah, and 81:7 and 106:32 the waters of Meribah, without saying where. This collection records Rephidim and the waters of Meribah (Kadesh) separately, gives the Psalms’ Meribah and Massah to Rephidim and their waters of Meribah to the waters of Meribah (Kadesh) by their names, and does not decide whether these records point to the same place or the same event.

Unresolved interpretation: Massah and the waters of Meribah in the blessing of Levi
  • Exodus 17:7 says the place at Rephidim where the children of Israel quarreled and tested the LORD was named Massah and Meribah. Deuteronomy 33:8 names the two together as well, saying of Levi, “whom you proved at Massah, with whom you contended at the waters of Meribah.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 33:8–11, engwebp

      8About Levi he said, “Your Thummim and your Urim are with your godly one, whom you proved at Massah, with whom you contended at the waters of Meribah.

      9He said of his father, and of his mother, ‘I have not seen him.’ He didn’t acknowledge his brothers, nor did he know his own children; for they have observed your word, and keep your covenant.

      10They shall teach Jacob your ordinances, and Israel your law. They shall put incense before you, and whole burnt offering on your altar.

      11LORD, bless his skills. Accept the work of his hands. Strike through the hips of those who rise up against him, of those who hate him, that they not rise again.”

    • EXO 17:1–7, engwebp

      1All the congregation of the children of Israel traveled from the wilderness of Sin, starting according to the LORD’s commandment, and encamped in Rephidim; but there was no water for the people to drink.

      2Therefore the people quarreled with Moses, and said, “Give us water to drink.” Moses said to them, “Why do you quarrel with me? Why do you test the LORD?”

      3The people were thirsty for water there; so the people murmured against Moses, and said, “Why have you brought us up out of Egypt, to kill us, our children, and our livestock with thirst?”

      4Moses cried to the LORD, saying, “What shall I do with these people? They are almost ready to stone me.”

      5The LORD said to Moses, “Walk on before the people, and take the elders of Israel with you, and take the rod in your hand with which you struck the Nile, and go.

      6Behold, I will stand before you there on the rock in Horeb. You shall strike the rock, and water will come out of it, that the people may drink.” Moses did so in the sight of the elders of Israel.

      7He called the name of the place Massah, and Meribah, because the children of Israel quarreled, and because they tested the LORD, saying, “Is the LORD among us, or not?”

  • Numbers 20:13 calls the water where the children of Israel strove with the LORD the waters of Meribah, and Deuteronomy 32:51 names the waters of Meribah of Kadesh, in the wilderness of Zin. Deuteronomy 33:8 uses the same name, the waters of Meribah.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 32:48–52, engwebp

      48The LORD spoke to Moses that same day, saying,

      49“Go up into this mountain of Abarim, to Mount Nebo, which is in the land of Moab, that is across from Jericho; and see the land of Canaan, which I give to the children of Israel for a possession.

      50Die on the mountain where you go up, and be gathered to your people, as Aaron your brother died on Mount Hor, and was gathered to his people;

      51because you trespassed against me among the children of Israel at the waters of Meribah of Kadesh, in the wilderness of Zin; because you didn’t uphold my holiness among the children of Israel.

      52For you shall see the land from a distance; but you shall not go there into the land which I give the children of Israel.”

    • DEU 33:8–11, engwebp

      8About Levi he said, “Your Thummim and your Urim are with your godly one, whom you proved at Massah, with whom you contended at the waters of Meribah.

      9He said of his father, and of his mother, ‘I have not seen him.’ He didn’t acknowledge his brothers, nor did he know his own children; for they have observed your word, and keep your covenant.

      10They shall teach Jacob your ordinances, and Israel your law. They shall put incense before you, and whole burnt offering on your altar.

      11LORD, bless his skills. Accept the work of his hands. Strike through the hips of those who rise up against him, of those who hate him, that they not rise again.”

    • NUM 20:2–13, engwebp

      2There was no water for the congregation; and they assembled themselves together against Moses and against Aaron.

      3The people quarreled with Moses, and spoke, saying, “We wish that we had died when our brothers died before the LORD!

      4Why have you brought the LORD’s assembly into this wilderness, that we should die there, we and our animals?

      5Why have you made us to come up out of Egypt, to bring us in to this evil place? It is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.”

      6Moses and Aaron went from the presence of the assembly to the door of the Tent of Meeting, and fell on their faces. The LORD’s glory appeared to them.

      7The LORD spoke to Moses, saying,

      8“Take the rod, and assemble the congregation, you, and Aaron your brother, and speak to the rock before their eyes, that it pour out its water. You shall bring water to them out of the rock; so you shall give the congregation and their livestock drink.”

      9Moses took the rod from before the LORD, as he commanded him.

      10Moses and Aaron gathered the assembly together before the rock, and he said to them, “Hear now, you rebels! Shall we bring water out of this rock for you?”

      11Moses lifted up his hand, and struck the rock with his rod twice, and water came out abundantly. The congregation and their livestock drank.

      12The LORD said to Moses and Aaron, “Because you didn’t believe in me, to sanctify me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.”

      13These are the waters of Meribah; because the children of Israel strove with the LORD, and he was sanctified in them.

Deuteronomy 33:8 names Massah and the waters of Meribah in one verse, but does not say whether those are the waters at Kadesh or the Meribah that Exodus 17:7 names with Massah. This collection cites the verse for Rephidim under the name Massah and for the waters of Meribah (Kadesh) under their own name, and does not decide which is meant.

Why Moses may not go over the Jordan

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Why Moses may not go over the Jordan
  • Deuteronomy 1:37 says, “Also the LORD was angry with me for your sakes, saying, ‘You also shall not go in there’”; 3:26, “But the LORD was angry with me because of you”; and 4:21, “Furthermore the LORD was angry with me for your sakes, and swore that I should not go over the Jordan, and that I should not go in to that good land which the LORD your God gives you for an inheritance.”
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 1:34–40, engwebp

      34The LORD heard the voice of your words and was angry, and swore, saying,

      35“Surely not one of these men of this evil generation shall see the good land which I swore to give to your fathers,

      36except Caleb the son of Jephunneh. He shall see it. I will give the land that he has trodden on to him and to his children, because he has wholly followed the LORD.”

      37Also the LORD was angry with me for your sakes, saying, “You also shall not go in there.

      38Joshua the son of Nun, who stands before you, shall go in there. Encourage him, for he shall cause Israel to inherit it.

      39Moreover your little ones, whom you said would be captured or killed, your children, who today have no knowledge of good or evil, shall go in there. I will give it to them, and they shall possess it.

      40But as for you, turn, and take your journey into the wilderness by the way to the Red Sea.”

    • DEU 3:26–28, engwebp

      26But the LORD was angry with me because of you, and didn’t listen to me. The LORD said to me, “That is enough! Speak no more to me of this matter.

      27Go up to the top of Pisgah, and lift up your eyes westward, and northward, and southward, and eastward, and see with your eyes; for you shall not go over this Jordan.

      28But commission Joshua, and encourage him, and strengthen him; for he shall go over before this people, and he shall cause them to inherit the land which you shall see.”

    • DEU 4:21–24, engwebp

      21Furthermore the LORD was angry with me for your sakes, and swore that I should not go over the Jordan, and that I should not go in to that good land which the LORD your God gives you for an inheritance;

      22but I must die in this land. I must not go over the Jordan, but you shall go over and possess that good land.

      23Be careful, lest you forget the covenant of the LORD your God, which he made with you, and make yourselves a carved image in the form of anything which the LORD your God has forbidden you.

      24For the LORD your God is a devouring fire, a jealous God.

  • Deuteronomy 32:51 has the LORD give Moses the reason: “because you trespassed against me among the children of Israel at the waters of Meribah of Kadesh, in the wilderness of Zin; because you didn’t uphold my holiness among the children of Israel.” Numbers 20:12 also has the LORD say to Moses and Aaron, “Because you didn’t believe in me, to sanctify me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 32:48–52, engwebp

      48The LORD spoke to Moses that same day, saying,

      49“Go up into this mountain of Abarim, to Mount Nebo, which is in the land of Moab, that is across from Jericho; and see the land of Canaan, which I give to the children of Israel for a possession.

      50Die on the mountain where you go up, and be gathered to your people, as Aaron your brother died on Mount Hor, and was gathered to his people;

      51because you trespassed against me among the children of Israel at the waters of Meribah of Kadesh, in the wilderness of Zin; because you didn’t uphold my holiness among the children of Israel.

      52For you shall see the land from a distance; but you shall not go there into the land which I give the children of Israel.”

    • NUM 20:2–13, engwebp

      2There was no water for the congregation; and they assembled themselves together against Moses and against Aaron.

      3The people quarreled with Moses, and spoke, saying, “We wish that we had died when our brothers died before the LORD!

      4Why have you brought the LORD’s assembly into this wilderness, that we should die there, we and our animals?

      5Why have you made us to come up out of Egypt, to bring us in to this evil place? It is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.”

      6Moses and Aaron went from the presence of the assembly to the door of the Tent of Meeting, and fell on their faces. The LORD’s glory appeared to them.

      7The LORD spoke to Moses, saying,

      8“Take the rod, and assemble the congregation, you, and Aaron your brother, and speak to the rock before their eyes, that it pour out its water. You shall bring water to them out of the rock; so you shall give the congregation and their livestock drink.”

      9Moses took the rod from before the LORD, as he commanded him.

      10Moses and Aaron gathered the assembly together before the rock, and he said to them, “Hear now, you rebels! Shall we bring water out of this rock for you?”

      11Moses lifted up his hand, and struck the rock with his rod twice, and water came out abundantly. The congregation and their livestock drank.

      12The LORD said to Moses and Aaron, “Because you didn’t believe in me, to sanctify me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.”

      13These are the waters of Meribah; because the children of Israel strove with the LORD, and he was sanctified in them.

The words of Deuteronomy 1–4 give the people as the cause, while 32:51 and Numbers 20:12 give what happened at the waters of Meribah. This collection does not reconcile the two or decide between them.

Elzaphan of Leviticus 10:4 and Elizaphan of Numbers 3:30

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Elzaphan of Leviticus 10:4 and Elizaphan of Numbers 3:30
  • Exodus 6:22 names the sons of Uzziel Mishael, Elzaphan and Sithri. The Korean Revised Version writes 미사엘과 엘사반과 시드리.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EXO 6:20–23, engwebp

      20Amram took Jochebed his father’s sister to himself as wife; and she bore him Aaron and Moses. The years of the life of Amram were one hundred thirty-seven years.

      21The sons of Izhar: Korah, and Nepheg, and Zichri.

      22The sons of Uzziel: Mishael, Elzaphan, and Sithri.

      23Aaron took Elisheba, the daughter of Amminadab, the sister of Nahshon, as his wife; and she bore him Nadab and Abihu, Eleazar and Ithamar.

  • Leviticus 10:4 names Mishael and Elzaphan, whom Moses called, the sons of Uzziel the uncle of Aaron. The Korean Revised Version writes 엘사반.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LEV 10:4–5, engwebp

      4Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said to them, “Draw near, carry your brothers from before the sanctuary out of the camp.”

      5So they came near, and carried them in their tunics out of the camp, as Moses had said.

  • Numbers 3:30 names Elizaphan the son of Uzziel as the prince of the fathers’ house of the families of the Kohathites. The Korean Revised Version writes 엘리사반.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

Exodus 6:22 and Leviticus 10:4 name a son of Uzziel Elzaphan, and Numbers 3:30 names one Elizaphan. Both editions write the names differently (엘사반 and 엘리사반, Elzaphan and Elizaphan), and the text does not say they are the same man. This collection records the Elzaphan of Leviticus 10:4 and the Elizaphan of Numbers 3:30 separately and does not decide whether they are the same man.

Shallower or deeper than the skin: Leviticus 13:20–21 and 13:26 in the two editions

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Shallower or deeper than the skin: Leviticus 13:20–21 and 13:26 in the two editions
  • The Korean Revised Version reads 피부보다 얕고, shallower than the skin, at 13:20: of the place where a boil has healed, if it is shallower than the skin and its hair is white, the priest is to pronounce him unclean. At 13:21, and at 13:26 of a burn, it reads 피부보다 얕지 아니하고, not shallower than the skin: if there is no white hair, and it is not shallower than the skin and is dim, the priest is to isolate him seven days.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LEV 13:18–23, engwebp

      18“When the body has a boil on its skin, and it has healed,

      19and in the place of the boil there is a white swelling, or a bright spot, reddish-white, then it shall be shown to the priest.

      20The priest shall examine it. Behold, if its appearance is deeper than the skin, and its hair has turned white, then the priest shall pronounce him unclean. It is the plague of leprosy. It has broken out in the boil.

      21But if the priest examines it, and behold, there are no white hairs in it, and it isn’t deeper than the skin, but is dim, then the priest shall isolate him seven days.

      22If it spreads in the skin, then the priest shall pronounce him unclean. It is a plague.

      23But if the bright spot stays in its place, and hasn’t spread, it is the scar from the boil; and the priest shall pronounce him clean.

    • LEV 13:24–28, engwebp

      24“Or when the body has a burn from fire on its skin, and the raw flesh of the burn becomes a bright spot, reddish-white, or white,

      25then the priest shall examine it; and behold, if the hair in the bright spot has turned white, and its appearance is deeper than the skin, it is leprosy. It has broken out in the burning, and the priest shall pronounce him unclean. It is the plague of leprosy.

      26But if the priest examines it, and behold, there is no white hair in the bright spot, and it isn’t deeper than the skin, but has faded, then the priest shall isolate him seven days.

      27The priest shall examine him on the seventh day. If it has spread in the skin, then the priest shall pronounce him unclean. It is the plague of leprosy.

      28If the bright spot stays in its place, and hasn’t spread in the skin, but is faded, it is the swelling from the burn, and the priest shall pronounce him clean, for it is the scar from the burn.

  • WEB reads “if its appearance is deeper than the skin” at 13:20, and “it isn’t deeper than the skin” at 13:21 and 13:26. At 13:3–4, 13:25, 13:30–32 and 13:34, where the Korean Revised Version has 우묵 (deeper), WEB also has “deeper”.
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LEV 13:1–8, engwebp

      1The LORD spoke to Moses and to Aaron, saying,

      2“When a man shall have a swelling in his body’s skin, or a scab, or a bright spot, and it becomes in the skin of his body the plague of leprosy, then he shall be brought to Aaron the priest or to one of his sons, the priests.

      3The priest shall examine the plague in the skin of the body. If the hair in the plague has turned white, and the appearance of the plague is deeper than the body’s skin, it is the plague of leprosy; so the priest shall examine him and pronounce him unclean.

      4If the bright spot is white in the skin of his body, and its appearance isn’t deeper than the skin, and its hair hasn’t turned white, then the priest shall isolate the infected person for seven days.

      5The priest shall examine him on the seventh day. Behold, if in his eyes the plague is arrested and the plague hasn’t spread in the skin, then the priest shall isolate him for seven more days.

      6The priest shall examine him again on the seventh day. Behold, if the plague has faded and the plague hasn’t spread in the skin, then the priest shall pronounce him clean. It is a scab. He shall wash his clothes, and be clean.

      7But if the scab spreads on the skin after he has shown himself to the priest for his cleansing, he shall show himself to the priest again.

      8The priest shall examine him; and behold, if the scab has spread on the skin, then the priest shall pronounce him unclean. It is leprosy.

    • LEV 13:18–23, engwebp

      18“When the body has a boil on its skin, and it has healed,

      19and in the place of the boil there is a white swelling, or a bright spot, reddish-white, then it shall be shown to the priest.

      20The priest shall examine it. Behold, if its appearance is deeper than the skin, and its hair has turned white, then the priest shall pronounce him unclean. It is the plague of leprosy. It has broken out in the boil.

      21But if the priest examines it, and behold, there are no white hairs in it, and it isn’t deeper than the skin, but is dim, then the priest shall isolate him seven days.

      22If it spreads in the skin, then the priest shall pronounce him unclean. It is a plague.

      23But if the bright spot stays in its place, and hasn’t spread, it is the scar from the boil; and the priest shall pronounce him clean.

    • LEV 13:24–28, engwebp

      24“Or when the body has a burn from fire on its skin, and the raw flesh of the burn becomes a bright spot, reddish-white, or white,

      25then the priest shall examine it; and behold, if the hair in the bright spot has turned white, and its appearance is deeper than the skin, it is leprosy. It has broken out in the burning, and the priest shall pronounce him unclean. It is the plague of leprosy.

      26But if the priest examines it, and behold, there is no white hair in the bright spot, and it isn’t deeper than the skin, but has faded, then the priest shall isolate him seven days.

      27The priest shall examine him on the seventh day. If it has spread in the skin, then the priest shall pronounce him unclean. It is the plague of leprosy.

      28If the bright spot stays in its place, and hasn’t spread in the skin, but is faded, it is the swelling from the burn, and the priest shall pronounce him clean, for it is the scar from the burn.

    • LEV 13:29–37, engwebp

      29“When a man or woman has a plague on the head or on the beard,

      30then the priest shall examine the plague; and behold, if its appearance is deeper than the skin, and the hair in it is yellow and thin, then the priest shall pronounce him unclean. It is an itch. It is leprosy of the head or of the beard.

      31If the priest examines the plague of itching, and behold, its appearance isn’t deeper than the skin, and there is no black hair in it, then the priest shall isolate the person infected with itching seven days.

      32On the seventh day the priest shall examine the plague; and behold, if the itch hasn’t spread, and there is no yellow hair in it, and the appearance of the itch isn’t deeper than the skin,

      33then he shall be shaved, but he shall not shave the itch. Then the priest shall isolate the one who has the itch seven more days.

      34On the seventh day, the priest shall examine the itch; and behold, if the itch hasn’t spread in the skin, and its appearance isn’t deeper than the skin, then the priest shall pronounce him clean. He shall wash his clothes and be clean.

      35But if the itch spreads in the skin after his cleansing,

      36then the priest shall examine him; and behold, if the itch has spread in the skin, the priest shall not look for the yellow hair; he is unclean.

      37But if in his eyes the itch is arrested and black hair has grown in it, then the itch is healed. He is clean. The priest shall pronounce him clean.

The two editions give opposite words in the same three verses. This collection writes the Korean summaries after the Korean Revised Version and the English after WEB, and does not decide which is right.

아사셀 in the Korean text and “the scapegoat” in WEB: Leviticus 16:8, 16:10 and 16:26

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: 아사셀 in the Korean text and “the scapegoat” in WEB: Leviticus 16:8, 16:10 and 16:26
  • The Korean Revised Version writes 아사셀 in these verses. At 16:8 one lot is to be for the LORD and the other for 아사셀 (아사셀을 위하여); at 16:10 the goat on which the lot for 아사셀 fell is to be set alive before the LORD, atonement is to be made with it, and it is to be sent into the wilderness for 아사셀; and 16:26 names the one who sent the goat to 아사셀 (아사셀에게).
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LEV 16:1–10, engwebp

      1The LORD spoke to Moses after the death of the two sons of Aaron, when they came near before the LORD, and died;

      2and the LORD said to Moses, “Tell Aaron your brother not to come at just any time into the Most Holy Place within the veil, before the mercy seat which is on the ark; lest he die; for I will appear in the cloud on the mercy seat.

      3“Aaron shall come into the sanctuary with a young bull for a sin offering, and a ram for a burnt offering.

      4He shall put on the holy linen tunic. He shall have the linen trousers on his body, and shall put on the linen sash, and he shall be clothed with the linen turban. They are the holy garments. He shall bathe his body in water, and put them on.

      5He shall take from the congregation of the children of Israel two male goats for a sin offering, and one ram for a burnt offering.

      6“Aaron shall offer the bull of the sin offering, which is for himself, and make atonement for himself and for his house.

      7He shall take the two goats, and set them before the LORD at the door of the Tent of Meeting.

      8Aaron shall cast lots for the two goats: one lot for the LORD, and the other lot for the scapegoat.

      9Aaron shall present the goat on which the lot fell for the LORD, and offer him for a sin offering.

      10But the goat on which the lot fell for the scapegoat shall be presented alive before the LORD, to make atonement for him, to send him away as the scapegoat into the wilderness.

    • LEV 16:23–28, engwebp

      23“Aaron shall come into the Tent of Meeting, and shall take off the linen garments which he put on when he went into the Holy Place, and shall leave them there.

      24Then he shall bathe himself in water in a holy place, put on his garments, and come out and offer his burnt offering and the burnt offering of the people, and make atonement for himself and for the people.

      25The fat of the sin offering he shall burn on the altar.

      26“He who lets the goat go as the scapegoat shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.

      27The bull for the sin offering, and the goat for the sin offering, whose blood was brought in to make atonement in the Holy Place, shall be carried outside the camp; and they shall burn their skins, their flesh, and their dung with fire.

      28He who burns them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.

  • WEB reads at 16:8 “one lot for the LORD, and the other lot for the scapegoat”; at 16:10 “But the goat on which the lot fell for the scapegoat shall be presented alive before the LORD, to make atonement for him, to send him away as the scapegoat into the wilderness”; and at 16:26 “He who lets the goat go as the scapegoat shall wash his clothes”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LEV 16:1–10, engwebp

      1The LORD spoke to Moses after the death of the two sons of Aaron, when they came near before the LORD, and died;

      2and the LORD said to Moses, “Tell Aaron your brother not to come at just any time into the Most Holy Place within the veil, before the mercy seat which is on the ark; lest he die; for I will appear in the cloud on the mercy seat.

      3“Aaron shall come into the sanctuary with a young bull for a sin offering, and a ram for a burnt offering.

      4He shall put on the holy linen tunic. He shall have the linen trousers on his body, and shall put on the linen sash, and he shall be clothed with the linen turban. They are the holy garments. He shall bathe his body in water, and put them on.

      5He shall take from the congregation of the children of Israel two male goats for a sin offering, and one ram for a burnt offering.

      6“Aaron shall offer the bull of the sin offering, which is for himself, and make atonement for himself and for his house.

      7He shall take the two goats, and set them before the LORD at the door of the Tent of Meeting.

      8Aaron shall cast lots for the two goats: one lot for the LORD, and the other lot for the scapegoat.

      9Aaron shall present the goat on which the lot fell for the LORD, and offer him for a sin offering.

      10But the goat on which the lot fell for the scapegoat shall be presented alive before the LORD, to make atonement for him, to send him away as the scapegoat into the wilderness.

    • LEV 16:23–28, engwebp

      23“Aaron shall come into the Tent of Meeting, and shall take off the linen garments which he put on when he went into the Holy Place, and shall leave them there.

      24Then he shall bathe himself in water in a holy place, put on his garments, and come out and offer his burnt offering and the burnt offering of the people, and make atonement for himself and for the people.

      25The fat of the sin offering he shall burn on the altar.

      26“He who lets the goat go as the scapegoat shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.

      27The bull for the sin offering, and the goat for the sin offering, whose blood was brought in to make atonement in the Holy Place, shall be carried outside the camp; and they shall burn their skins, their flesh, and their dung with fire.

      28He who burns them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.

The Korean Revised Version uses the word 아사셀 in the three verses, and WEB writes “the scapegoat” in the same places. This collection writes 아사셀 in Korean, as the Korean Revised Version does, and “the scapegoat” in English, as WEB does; it does not decide what 아사셀 is, and makes no entry for it.

What the sacrifices are no more to be offered to at Leviticus 17:7: male goats or goat idols

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: What the sacrifices are no more to be offered to at Leviticus 17:7: male goats or goat idols
  • At 17:7 the Korean Revised Version names 수염소, male goats, as those to whom no more sacrifices are to be offered.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LEV 17:1–9, engwebp

      1The LORD spoke to Moses, saying,

      2“Speak to Aaron, and to his sons, and to all the children of Israel, and say to them, ‘This is the thing which the LORD has commanded:

      3Whatever man there is of the house of Israel who kills a bull, or lamb, or goat in the camp, or who kills it outside the camp,

      4and hasn’t brought it to the door of the Tent of Meeting to offer it as an offering to the LORD before the LORD’s tabernacle: blood shall be imputed to that man. He has shed blood. That man shall be cut off from among his people.

      5This is to the end that the children of Israel may bring their sacrifices, which they sacrifice in the open field, that they may bring them to the LORD, to the door of the Tent of Meeting, to the priest, and sacrifice them for sacrifices of peace offerings to the LORD.

      6The priest shall sprinkle the blood on the LORD’s altar at the door of the Tent of Meeting, and burn the fat for a pleasant aroma to the LORD.

      7They shall no more sacrifice their sacrifices to the goat idols, after which they play the prostitute. This shall be a statute forever to them throughout their generations.’

      8“You shall say to them, ‘Any man there is of the house of Israel, or of the strangers who live as foreigners among them, who offers a burnt offering or sacrifice,

      9and doesn’t bring it to the door of the Tent of Meeting to sacrifice it to the LORD, that man shall be cut off from his people.

  • The WEB reads the same verse, “They shall no more sacrifice their sacrifices to the goat idols, after which they play the prostitute.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LEV 17:1–9, engwebp

      1The LORD spoke to Moses, saying,

      2“Speak to Aaron, and to his sons, and to all the children of Israel, and say to them, ‘This is the thing which the LORD has commanded:

      3Whatever man there is of the house of Israel who kills a bull, or lamb, or goat in the camp, or who kills it outside the camp,

      4and hasn’t brought it to the door of the Tent of Meeting to offer it as an offering to the LORD before the LORD’s tabernacle: blood shall be imputed to that man. He has shed blood. That man shall be cut off from among his people.

      5This is to the end that the children of Israel may bring their sacrifices, which they sacrifice in the open field, that they may bring them to the LORD, to the door of the Tent of Meeting, to the priest, and sacrifice them for sacrifices of peace offerings to the LORD.

      6The priest shall sprinkle the blood on the LORD’s altar at the door of the Tent of Meeting, and burn the fat for a pleasant aroma to the LORD.

      7They shall no more sacrifice their sacrifices to the goat idols, after which they play the prostitute. This shall be a statute forever to them throughout their generations.’

      8“You shall say to them, ‘Any man there is of the house of Israel, or of the strangers who live as foreigners among them, who offers a burnt offering or sacrifice,

      9and doesn’t bring it to the door of the Tent of Meeting to sacrifice it to the LORD, that man shall be cut off from his people.

The two editions name differently what the sacrifices are no more to be offered to at 17:7: male goats in the Korean Revised Version, goat idols in the WEB. This collection keeps the Korean Revised Version’s word in the Korean summary and the WEB’s in the English, and does not decide between them.

The burnt offering of the day of the new meal offering: Leviticus 23 and Numbers 28

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The burnt offering of the day of the new meal offering: Leviticus 23 and Numbers 28
  • Leviticus 23:18 says, “You shall present with the bread seven lambs without defect a year old, one young bull, and two rams. They shall be a burnt offering to the LORD”, and 23:19, “You shall offer one male goat for a sin offering, and two male lambs a year old for a sacrifice of peace offerings.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LEV 23:15–21, engwebp

      15“‘You shall count from the next day after the Sabbath, from the day that you brought the sheaf of the wave offering: seven Sabbaths shall be completed.

      16The next day after the seventh Sabbath you shall count fifty days; and you shall offer a new meal offering to the LORD.

      17You shall bring out of your habitations two loaves of bread for a wave offering made of two tenths of an ephah of fine flour. They shall be baked with yeast, for first fruits to the LORD.

      18You shall present with the bread seven lambs without defect a year old, one young bull, and two rams. They shall be a burnt offering to the LORD, with their meal offering and their drink offerings, even an offering made by fire, of a sweet aroma to the LORD.

      19You shall offer one male goat for a sin offering, and two male lambs a year old for a sacrifice of peace offerings.

      20The priest shall wave them with the bread of the first fruits for a wave offering before the LORD, with the two lambs. They shall be holy to the LORD for the priest.

      21You shall make proclamation on the same day that there shall be a holy convocation to you. You shall do no regular work. This is a statute forever in all your dwellings throughout your generations.

  • Numbers 28:26–27 says of the day of the first fruits, in the feast of weeks, “you shall offer a burnt offering for a pleasant aroma to the LORD: two young bulls, one ram, seven male lambs a year old”, and 28:30 adds “one male goat, to make atonement for you.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 28:26–31, engwebp

      26“‘Also in the day of the first fruits, when you offer a new meal offering to the LORD in your feast of weeks, you shall have a holy convocation. You shall do no regular work;

      27but you shall offer a burnt offering for a pleasant aroma to the LORD: two young bulls, one ram, seven male lambs a year old;

      28and their meal offering, fine flour mixed with oil, three tenths for each bull, two tenths for the one ram,

      29one tenth for every lamb of the seven lambs;

      30and one male goat, to make atonement for you.

      31Besides the continual burnt offering and its meal offering, you shall offer them and their drink offerings. See that they are without defect.

The two texts give different numbers of bulls and rams for the burnt offering of the day of the new meal offering (Leviticus one young bull and two rams, Numbers two young bulls and one ram), and only Leviticus names the peace offerings. This collection does not reconcile the two, and does not decide whether they speak of the same offerings on the same day.

Rahab of Jericho and the Rahab of Matthew 1:5

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Rahab of Jericho and the Rahab of Matthew 1:5
  • Joshua 2:1–3 says that the two men Joshua sent out of Shittim as spies came into the house of a prostitute whose name was Rahab and slept there, and that Jericho’s king sent to Rahab; at 2:12–13 she asks the men to swear by the LORD that they will deal kindly with her father’s house and save alive her father, her mother, her brothers, and her sisters.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 2:1, engwebp

      1Joshua the son of Nun secretly sent two men out of Shittim as spies, saying, “Go, view the land, including Jericho.” They went and came into the house of a prostitute whose name was Rahab, and slept there.

    • JOS 2:2–7, engwebp

      2The king of Jericho was told, “Behold, men of the children of Israel came in here tonight to spy out the land.”

      3Jericho’s king sent to Rahab, saying, “Bring out the men who have come to you, who have entered into your house; for they have come to spy out all the land.”

      4The woman took the two men and hid them. Then she said, “Yes, the men came to me, but I didn’t know where they came from.

      5About the time of the shutting of the gate, when it was dark, the men went out. Where the men went, I don’t know. Pursue them quickly. You may catch up with them.”

      6But she had brought them up to the roof, and hidden them under the stalks of flax which she had laid in order on the roof.

      7The men pursued them along the way to the fords of the Jordan River. As soon as those who pursued them had gone out, they shut the gate.

    • JOS 2:8–14, engwebp

      8Before they had lain down, she came up to them on the roof.

      9She said to the men, “I know that the LORD has given you the land, and that the fear of you has fallen upon us, and that all the inhabitants of the land melt away before you.

      10For we have heard how the LORD dried up the water of the Red Sea before you, when you came out of Egypt; and what you did to the two kings of the Amorites, who were beyond the Jordan, to Sihon and to Og, whom you utterly destroyed.

      11As soon as we had heard it, our hearts melted, and there wasn’t any more spirit in any man, because of you: for the LORD your God, he is God in heaven above, and on earth beneath.

      12Now therefore, please swear to me by the LORD, since I have dealt kindly with you, that you also will deal kindly with my father’s house, and give me a true sign;

      13and that you will save alive my father, my mother, my brothers, and my sisters, and all that they have, and will deliver our lives from death.”

      14The men said to her, “Our life for yours, if you don’t talk about this business of ours; and it shall be, when the LORD gives us the land, that we will deal kindly and truly with you.”

  • Matthew 1:5 says in the genealogy, “Salmon became the father of Boaz by Rahab.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

Joshua 2 tells of Rahab the prostitute, who hid the two men Joshua sent, and Matthew 1:5 says that Salmon became the father of Boaz by Rahab. Joshua 2 does not tie its Rahab to Salmon or Boaz, and Matthew 1:5 does not say whether its Rahab was of Jericho. This collection records the Rahab of Joshua 2 and the Rahab of Matthew 1:5 separately and does not decide whether they are the same woman.

The Gilgal of Joshua and the Gilgal of Deuteronomy 11:30

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The Gilgal of Joshua and the Gilgal of Deuteronomy 11:30
  • Deuteronomy 11:30 asks of Mount Gerizim and Mount Ebal, “Aren’t they beyond the Jordan, behind the way of the going down of the sun, in the land of the Canaanites who dwell in the Arabah near Gilgal, beside the oaks of Moreh?”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 11:29–32, engwebp

      29It shall happen, when the LORD your God brings you into the land that you go to possess, that you shall set the blessing on Mount Gerizim, and the curse on Mount Ebal.

      30Aren’t they beyond the Jordan, behind the way of the going down of the sun, in the land of the Canaanites who dwell in the Arabah near Gilgal, beside the oaks of Moreh?

      31For you are to pass over the Jordan to go in to possess the land which the LORD your God gives you, and you shall possess it and dwell in it.

      32You shall observe to do all the statutes and the ordinances which I set before you today.

  • Joshua 4:19 says the people came up out of the Jordan on the tenth day of the first month and encamped in Gilgal, on the east border of Jericho; and 5:9, after the LORD says to Joshua, “Today I have rolled away the reproach of Egypt from you,” says, “Therefore the name of that place was called Gilgal to this day.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 4:19–24, engwebp

      19The people came up out of the Jordan on the tenth day of the first month, and encamped in Gilgal, on the east border of Jericho.

      20Joshua set up those twelve stones, which they took out of the Jordan, in Gilgal.

      21He spoke to the children of Israel, saying, “When your children ask their fathers in time to come, saying, ‘What do these stones mean?’

      22Then you shall let your children know, saying, ‘Israel came over this Jordan on dry land.

      23For the LORD your God dried up the waters of the Jordan from before you until you had crossed over, as the LORD your God did to the Red Sea, which he dried up from before us, until we had crossed over,

      24that all the peoples of the earth may know that the LORD’s hand is mighty, and that you may fear the LORD your God forever.’”

    • JOS 5:2–9, engwebp

      2At that time, the LORD said to Joshua, “Make flint knives, and circumcise again the sons of Israel the second time.”

      3Joshua made himself flint knives, and circumcised the sons of Israel at the hill of the foreskins.

      4This is the reason Joshua circumcised them: all the people who came out of Egypt, who were males, even all the men of war, died in the wilderness along the way, after they came out of Egypt.

      5For all the people who came out were circumcised; but all the people who were born in the wilderness along the way as they came out of Egypt had not been circumcised.

      6For the children of Israel walked forty years in the wilderness until all the nation, even the men of war who came out of Egypt, were consumed, because they didn’t listen to the LORD’s voice. The LORD swore to them that he wouldn’t let them see the land which the LORD swore to their fathers that he would give us, a land flowing with milk and honey.

      7Their children, whom he raised up in their place, were circumcised by Joshua, for they were uncircumcised, because they had not circumcised them on the way.

      8When they were done circumcising the whole nation, they stayed in their places in the camp until they were healed.

      9The LORD said to Joshua, “Today I have rolled away the reproach of Egypt from you.” Therefore the name of that place was called Gilgal to this day.

Both books name Gilgal. Deuteronomy 11:30 names it in placing Mount Gerizim and Mount Ebal, and Joshua 4:19 has the people who crossed the Jordan encamp in Gilgal, on the east border of Jericho. The text does not say the two are one place. This collection records both under one entry, because the name is the same and the text does not place them apart, and does not decide whether they are the same place.

Ambush west of Ai: thirty thousand at Joshua 8:3 and about five thousand at 8:12

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Ambush west of Ai: thirty thousand at Joshua 8:3 and about five thousand at 8:12
  • Joshua 8:3–4 says, “Joshua chose thirty thousand men, the mighty men of valor, and sent them out by night. He commanded them, saying, ‘Behold, you shall lie in ambush against the city, behind the city. Don’t go very far from the city, but all of you be ready.’” At 8:9 they stay between Bethel and Ai on the west side of Ai. The Korean Revised Version also reads thirty thousand.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 8:3–9, engwebp

      3So Joshua arose, with all the warriors, to go up to Ai. Joshua chose thirty thousand men, the mighty men of valor, and sent them out by night.

      4He commanded them, saying, “Behold, you shall lie in ambush against the city, behind the city. Don’t go very far from the city, but all of you be ready.

      5I and all the people who are with me will approach the city. It shall happen, when they come out against us, as at the first, that we will flee before them.

      6They will come out after us until we have drawn them away from the city; for they will say, ‘They flee before us, like the first time.’ So we will flee before them,

      7and you shall rise up from the ambush, and take possession of the city; for the LORD your God will deliver it into your hand.

      8It shall be, when you have seized the city, that you shall set the city on fire. You shall do this according to the LORD’s word. Behold, I have commanded you.”

      9Joshua sent them out; and they went to set up the ambush, and stayed between Bethel and Ai on the west side of Ai; but Joshua stayed among the people that night.

  • Joshua 8:12 says, “He took about five thousand men, and set them in ambush between Bethel and Ai, on the west side of the city.” The Korean Revised Version reads 또 매복시키니: he set them in ambush there also.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 8:10–17, engwebp

      10Joshua rose up early in the morning, mustered the people, and went up, he and the elders of Israel, before the people to Ai.

      11All the people, even the men of war who were with him, went up and came near, and came before the city and encamped on the north side of Ai. Now there was a valley between him and Ai.

      12He took about five thousand men, and set them in ambush between Bethel and Ai, on the west side of the city.

      13So they set the people, even all the army who was on the north of the city, and their ambush on the west of the city; and Joshua went that night into the middle of the valley.

      14When the king of Ai saw it, they hurried and rose up early, and the men of the city went out against Israel to battle, he and all his people, at the time appointed, before the Arabah; but he didn’t know that there was an ambush against him behind the city.

      15Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness.

      16All the people who were in the city were called together to pursue after them. They pursued Joshua, and were drawn away from the city.

      17There was not a man left in Ai or Bethel who didn’t go out after Israel. They left the city open, and pursued Israel.

Joshua 8:3–9 has the thirty thousand men whom Joshua chose and sent out by night stay in ambush between Bethel and Ai, on the west side of Ai; 8:12 has him take about five thousand men and set them in ambush between Bethel and Ai, on the west side of the city; and the Korean Revised Version reads 또 (also) at 8:12. This collection records each passage as its text stands and does not decide whether they speak of the same ambush.

The land of Mizpah and the valley of Mizpah

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The land of Mizpah and the valley of Mizpah
  • Joshua 11:3 names, among those to whom Jabin king of Hazor sent, “the Hivite under Hermon in the land of Mizpah”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 11:1–5, engwebp

      1When Jabin king of Hazor heard of it, he sent to Jobab king of Madon, to the king of Shimron, to the king of Achshaph,

      2and to the kings who were on the north, in the hill country, in the Arabah south of Chinneroth, in the lowland, and in the heights of Dor on the west,

      3to the Canaanite on the east and on the west, the Amorite, the Hittite, the Perizzite, the Jebusite in the hill country, and the Hivite under Hermon in the land of Mizpah.

      4They went out, they and all their armies with them, many people, even as the sand that is on the seashore in multitude, with very many horses and chariots.

      5All these kings met together; and they came and encamped together at the waters of Merom, to fight with Israel.

  • Joshua 11:8 has the chase after the attack by the waters of Merom go “to the valley of Mizpah eastward”. The text does not say whether this valley is in the land of Mizpah of 11:3.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 11:6–9, engwebp

      6The LORD said to Joshua, “Don’t be afraid because of them; for tomorrow at this time, I will deliver them up all slain before Israel. You shall hamstring their horses and burn their chariots with fire.”

      7So Joshua came suddenly, with all the warriors, against them by the waters of Merom, and attacked them.

      8The LORD delivered them into the hand of Israel, and they struck them, and chased them to great Sidon, and to Misrephoth Maim, and to the valley of Mizpah eastward. They struck them until they left them no one remaining.

      9Joshua did to them as the LORD told him. He hamstrung their horses and burned their chariots with fire.

The same chapter gives the name Mizpah to the land where the Hivite under Hermon is (11:3) and to the valley the chase reached eastward (11:8), and does not say they are one place. This collection records the land of Mizpah and the valley of Mizpah separately and does not decide whether they are the same place.

Who is called the brother of Caleb at Joshua 15:17

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Who is called the brother of Caleb at Joshua 15:17
  • At 15:17 the Korean Revised Version reads 갈렙의 아우요 그나스의 아들인 옷니엘, which calls Othniel the younger brother of Caleb and the son of Kenaz.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 15:15–17, engwebp

      15He went up against the inhabitants of Debir: now the name of Debir before was Kiriath Sepher.

      16Caleb said, “He who strikes Kiriath Sepher, and takes it, to him I will give Achsah my daughter as wife.”

      17Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter as wife.

  • WEB reads “Othniel the son of Kenaz, the brother of Caleb, took it” at 15:17, where “the brother of Caleb” can go with Othniel or with Kenaz.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 15:15–17, engwebp

      15He went up against the inhabitants of Debir: now the name of Debir before was Kiriath Sepher.

      16Caleb said, “He who strikes Kiriath Sepher, and takes it, to him I will give Achsah my daughter as wife.”

      17Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter as wife.

  • 15:13 calls Caleb the son of Jephunneh, and 15:17 calls Othniel the son of Kenaz, in both editions.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 15:13–14, engwebp

      13He gave to Caleb the son of Jephunneh a portion among the children of Judah, according to the commandment of the LORD to Joshua, even Kiriath Arba, named after the father of Anak (also called Hebron).

      14Caleb drove out the three sons of Anak: Sheshai, and Ahiman, and Talmai, the children of Anak.

    • JOS 15:15–17, engwebp

      15He went up against the inhabitants of Debir: now the name of Debir before was Kiriath Sepher.

      16Caleb said, “He who strikes Kiriath Sepher, and takes it, to him I will give Achsah my daughter as wife.”

      17Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter as wife.

  • Judges 3:9 reads “even Othniel the son of Kenaz, Caleb’s younger brother”, where “Caleb’s younger brother” can go with Othniel or with Kenaz. The Korean Revised Version reads 갈렙의 아우 그나스의 아들 옷니엘, where 갈렙의 아우 (Caleb’s younger brother) stands right before Kenaz and can go with Kenaz or with Othniel.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 3:7–11, engwebp

      7The children of Israel did that which was evil in the LORD’s sight, and forgot the LORD their God, and served the Baals and the Asheroth.

      8Therefore the LORD’s anger burned against Israel, and he sold them into the hand of Cushan Rishathaim king of Mesopotamia; and the children of Israel served Cushan Rishathaim eight years.

      9When the children of Israel cried to the LORD, the LORD raised up a savior to the children of Israel, who saved them, even Othniel the son of Kenaz, Caleb’s younger brother.

      10The LORD’s Spirit came on him, and he judged Israel; and he went out to war, and the LORD delivered Cushan Rishathaim king of Mesopotamia into his hand. His hand prevailed against Cushan Rishathaim.

      11The land had rest forty years, then Othniel the son of Kenaz died.

At Joshua 15:17 the Korean Revised Version calls Othniel Caleb’s younger brother; at Judges 3:9 its words 갈렙의 아우 그나스의 아들 옷니엘 do not by themselves settle whether Caleb’s younger brother is Kenaz or Othniel. In WEB, “the brother of Caleb” at Joshua 15:17 and “Caleb’s younger brother” at Judges 3:9 can each go with Othniel or with Kenaz. This collection records Kenaz as Othniel’s father, records no brother relationship between Caleb and Othniel, and does not decide who is called the brother of Caleb.

Abiezer of Joshua 17:2 and Iezer of Numbers 26:30

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Abiezer of Joshua 17:2 and Iezer of Numbers 26:30
  • Numbers 26:30–32 lists the families of the sons of Gilead from Iezer, Helek, Asriel, Shechem, Shemida and Hepher.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 26:28–37, engwebp

      28The sons of Joseph after their families: Manasseh and Ephraim.

      29The sons of Manasseh: of Machir, the family of the Machirites; and Machir became the father of Gilead; of Gilead, the family of the Gileadites.

      30These are the sons of Gilead: of Iezer, the family of the Iezerites; of Helek, the family of the Helekites;

      31and Asriel, the family of the Asrielites; and Shechem, the family of the Shechemites;

      32and Shemida, the family of the Shemidaites; and Hepher, the family of the Hepherites.

      33Zelophehad the son of Hepher had no sons, but daughters: and the names of the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah.

      34These are the families of Manasseh. Those who were counted of them were fifty-two thousand seven hundred.

      35These are the sons of Ephraim after their families: of Shuthelah, the family of the Shuthelahites; of Becher, the family of the Becherites; of Tahan, the family of the Tahanites.

      36These are the sons of Shuthelah: of Eran, the family of the Eranites.

      37These are the families of the sons of Ephraim according to those who were counted of them, thirty-two thousand five hundred. These are the sons of Joseph after their families.

  • Joshua 17:2 gives the rest of the children of Manasseh according to their families as the children of Abiezer, Helek, Asriel, Shechem, Hepher and Shemida, and calls them “the male children of Manasseh the son of Joseph”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 17:1–2, engwebp

      1This was the lot for the tribe of Manasseh, for he was the firstborn of Joseph. As for Machir the firstborn of Manasseh, the father of Gilead, because he was a man of war, therefore he had Gilead and Bashan.

      2So this was for the rest of the children of Manasseh according to their families: for the children of Abiezer, for the children of Helek, for the children of Asriel, for the children of Shechem, for the children of Hepher, and for the children of Shemida. These were the male children of Manasseh the son of Joseph according to their families.

Helek, Asriel, Shechem, Hepher and Shemida are in both lists, and where Numbers 26:30 names Iezer first, Joshua 17:2 names Abiezer first; the two names differ in both editions. This collection does not merge the differently written names: it records Iezer and Abiezer apart and does not decide whether they are the same man.

Unresolved interpretation: The line of Manasseh: Numbers 26:29–33, Joshua 17:1–2 and 1 Chronicles 7:14–19
  • Numbers 26:29–33 names the family of Machir among the sons of Manasseh, says, “Machir became the father of Gilead,” lists the families of the sons of Gilead, of Iezer, Helek, Asriel, Shechem, Shemida and Hepher, and says, “Zelophehad the son of Hepher had no sons, but daughters.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 26:28–37, engwebp

      28The sons of Joseph after their families: Manasseh and Ephraim.

      29The sons of Manasseh: of Machir, the family of the Machirites; and Machir became the father of Gilead; of Gilead, the family of the Gileadites.

      30These are the sons of Gilead: of Iezer, the family of the Iezerites; of Helek, the family of the Helekites;

      31and Asriel, the family of the Asrielites; and Shechem, the family of the Shechemites;

      32and Shemida, the family of the Shemidaites; and Hepher, the family of the Hepherites.

      33Zelophehad the son of Hepher had no sons, but daughters: and the names of the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah.

      34These are the families of Manasseh. Those who were counted of them were fifty-two thousand seven hundred.

      35These are the sons of Ephraim after their families: of Shuthelah, the family of the Shuthelahites; of Becher, the family of the Becherites; of Tahan, the family of the Tahanites.

      36These are the sons of Shuthelah: of Eran, the family of the Eranites.

      37These are the families of the sons of Ephraim according to those who were counted of them, thirty-two thousand five hundred. These are the sons of Joseph after their families.

  • Joshua 17:1–2 names “Machir the firstborn of Manasseh, the father of Gilead,” and gives the lot for the rest of the children of Manasseh, for the children of Abiezer, Helek, Asriel, Shechem, Hepher and Shemida.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 17:1–2, engwebp

      1This was the lot for the tribe of Manasseh, for he was the firstborn of Joseph. As for Machir the firstborn of Manasseh, the father of Gilead, because he was a man of war, therefore he had Gilead and Bashan.

      2So this was for the rest of the children of Manasseh according to their families: for the children of Abiezer, for the children of Helek, for the children of Asriel, for the children of Shechem, for the children of Hepher, and for the children of Shemida. These were the male children of Manasseh the son of Joseph according to their families.

  • 1 Chronicles 7:14 says, “The sons of Manasseh: Asriel, whom his concubine the Aramitess bore. She bore Machir the father of Gilead”; 7:15, “The name of the second was Zelophehad; and Zelophehad had daughters”; 7:18, “His sister Hammolecheth bore Ishhod, Abiezer, and Mahlah”; and 7:19, “The sons of Shemida were Ahian, Shechem, Likhi, and Aniam.” The Korean Revised Version reads 7:14 그 처의 소생은 아스리엘이요, born of his wife was Asriel, and 7:15 므낫세의 둘째 아들의 이름은 슬로브핫이니 슬로브핫은 딸들만 낳았으며, the name of the second son of Manasseh was Zelophehad, and Zelophehad had only daughters.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 7:14–19, engwebp

      14The sons of Manasseh: Asriel, whom his concubine the Aramitess bore. She bore Machir the father of Gilead.

      15Machir took a wife of Huppim and Shuppim, whose sister’s name was Maacah. The name of the second was Zelophehad; and Zelophehad had daughters.

      16Maacah the wife of Machir bore a son, and she named him Peresh. The name of his brother was Sheresh; and his sons were Ulam and Rakem.

      17The sons of Ulam: Bedan. These were the sons of Gilead the son of Machir, the son of Manasseh.

      18His sister Hammolecheth bore Ishhod, Abiezer, and Mahlah.

      19The sons of Shemida were Ahian, Shechem, Likhi, and Aniam.

Numbers 26:29–33 says that Machir became the father of Gilead, names Asriel, Shechem, Shemida and Hepher among the sons of Gilead, and names Zelophehad the son of Hepher; Joshua 17:1–2 calls Machir the firstborn of Manasseh and the father of Gilead, and names the children of Abiezer, Asriel, Shechem, Hepher and Shemida among the rest of the children of Manasseh. 1 Chronicles 7:14 names Asriel among the sons of Manasseh, born of his wife in the Korean Revised Version (그 처의 소생은 아스리엘이요) and “whom his concubine the Aramitess bore” in WEB. At 7:15 WEB reads “The name of the second was Zelophehad”, and the Korean Revised Version 므낫세의 둘째 아들의 이름은 슬로브핫이니, the name of the second son of Manasseh was Zelophehad. 7:18 names Abiezer among those whom Hammolecheth bore, and 7:19 names Shechem a son of Shemida and gives Shemida no father. This collection keeps the relations of Manasseh, Machir, Gilead, Asriel, Zelophehad, Hepher, Abiezer and Shemida as Numbers and Joshua give them, and records the names of 1 Chronicles 7:14–19 in its list, joining Asriel, Abiezer, Shemida and Shechem to no older entry and Zelophehad to his entry without a father there. It does not decide which account is right, or whether the Asriel, Abiezer, Shemida and Shechem of these verses are the men of those names in Numbers and Joshua.

The five kings of Midian and the princes of Sihon: Joshua 13:21–22 and Numbers 31:7–8

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The five kings of Midian and the princes of Sihon: Joshua 13:21–22 and Numbers 31:7–8
  • Joshua 13:21–22 names all the kingdom of Sihon king of the Amorites, who reigned in Heshbon, “whom Moses struck with the chiefs of Midian, Evi, Rekem, Zur, Hur, and Reba, the princes of Sihon, who lived in the land. The children of Israel also killed Balaam the son of Beor, the soothsayer, with the sword, among the rest of their slain.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 13:21–22, engwebp

      21all the cities of the plain, and all the kingdom of Sihon king of the Amorites, who reigned in Heshbon, whom Moses struck with the chiefs of Midian, Evi, Rekem, Zur, Hur, and Reba, the princes of Sihon, who lived in the land.

      22The children of Israel also killed Balaam the son of Beor, the soothsayer, with the sword, among the rest of their slain.

  • Numbers 31:7–8 says, “They fought against Midian, as the LORD commanded Moses. They killed every male. They killed the kings of Midian with the rest of their slain: Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian. They also killed Balaam the son of Beor with the sword.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 31:7–12, engwebp

      7They fought against Midian, as the LORD commanded Moses. They killed every male.

      8They killed the kings of Midian with the rest of their slain: Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian. They also killed Balaam the son of Beor with the sword.

      9The children of Israel took the women of Midian captive with their little ones; and all their livestock, all their flocks, and all their goods, they took as plunder.

      10All their cities in the places in which they lived, and all their encampments, they burned with fire.

      11They took all the captives, and all the plunder, both of man and of animal.

      12They brought the captives with the prey and the plunder, to Moses, and to Eleazar the priest, and to the congregation of the children of Israel, to the camp at the plains of Moab, which are by the Jordan at Jericho.

Joshua 13:21–22 calls Evi, Rekem, Zur, Hur, and Reba the chiefs of Midian and the princes of Sihon, says that Moses struck Sihon with them, and says that the children of Israel also killed Balaam among the rest of their slain. Numbers 31:7–8 calls Evi, Rekem, Zur, Hur, and Reba the five kings of Midian, and says that those who fought against Midian killed them and Balaam the son of Beor. The Korean Revised Version spells two of the names 수르 and 후르 at Numbers 31:8 and 술 and 훌 at Joshua 13:21. This collection keeps both accounts as their texts stand, gives the passages of both books to the entries of the five men and of Balaam, and does not decide how the two accounts fit.

Jabin king of Hazor in Joshua 11 and Jabin king of Canaan in Judges 4

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jabin king of Hazor in Joshua 11 and Jabin king of Canaan in Judges 4
  • Joshua 11:1 says, “When Jabin king of Hazor heard of it, he sent to Jobab king of Madon, to the king of Shimron, to the king of Achshaph”; at 11:10–11 “Joshua turned back at that time, and took Hazor, and struck its king with the sword”, and he burned Hazor with fire.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 11:1–5, engwebp

      1When Jabin king of Hazor heard of it, he sent to Jobab king of Madon, to the king of Shimron, to the king of Achshaph,

      2and to the kings who were on the north, in the hill country, in the Arabah south of Chinneroth, in the lowland, and in the heights of Dor on the west,

      3to the Canaanite on the east and on the west, the Amorite, the Hittite, the Perizzite, the Jebusite in the hill country, and the Hivite under Hermon in the land of Mizpah.

      4They went out, they and all their armies with them, many people, even as the sand that is on the seashore in multitude, with very many horses and chariots.

      5All these kings met together; and they came and encamped together at the waters of Merom, to fight with Israel.

    • JOS 11:10–15, engwebp

      10Joshua turned back at that time, and took Hazor, and struck its king with the sword; for Hazor used to be the head of all those kingdoms.

      11They struck all the souls who were in it with the edge of the sword, utterly destroying them. There was no one left who breathed. He burned Hazor with fire.

      12Joshua captured all the cities of those kings, with their kings, and he struck them with the edge of the sword, and utterly destroyed them, as Moses the servant of the LORD commanded.

      13But as for the cities that stood on their mounds, Israel burned none of them, except Hazor only. Joshua burned that.

      14The children of Israel took all the plunder of these cities, with the livestock, as plunder for themselves; but every man they struck with the edge of the sword, until they had destroyed them. They didn’t leave any who breathed.

      15As the LORD commanded Moses his servant, so Moses commanded Joshua. Joshua did so. He left nothing undone of all that the LORD commanded Moses.

  • Judges 4:2 says that the LORD sold the children of Israel “into the hand of Jabin king of Canaan, who reigned in Hazor”; 4:17 says, “there was peace between Jabin the king of Hazor and the house of Heber the Kenite”; and at 4:23–24 God subdues Jabin the king of Canaan on that day, and the hand of the children of Israel prevails against him until they have destroyed Jabin king of Canaan.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 4:1–3, engwebp

      1The children of Israel again did that which was evil in the LORD’s sight, when Ehud was dead.

      2The LORD sold them into the hand of Jabin king of Canaan, who reigned in Hazor; the captain of whose army was Sisera, who lived in Harosheth of the Gentiles.

      3The children of Israel cried to the LORD, for he had nine hundred chariots of iron; and he mightily oppressed the children of Israel for twenty years.

    • JDG 4:17–22, engwebp

      17However Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite; for there was peace between Jabin the king of Hazor and the house of Heber the Kenite.

      18Jael went out to meet Sisera, and said to him, “Turn in, my lord, turn in to me; don’t be afraid.” He came in to her into the tent, and she covered him with a rug.

      19He said to her, “Please give me a little water to drink; for I am thirsty.” She opened a container of milk, and gave him a drink, and covered him.

      20He said to her, “Stand in the door of the tent, and if any man comes and inquires of you, and says, ‘Is there any man here?’ you shall say, ‘No.’”

      21Then Jael, Heber’s wife, took a tent peg, and took a hammer in her hand, and went softly to him, and struck the pin into his temples, and it pierced through into the ground, for he was in a deep sleep; so he fainted and died.

      22Behold, as Barak pursued Sisera, Jael came out to meet him, and said to him, “Come, and I will show you the man whom you seek.” He came to her; and behold, Sisera lay dead, and the tent peg was in his temples.

    • JDG 4:23–24, engwebp

      23So God subdued Jabin the king of Canaan before the children of Israel on that day.

      24The hand of the children of Israel prevailed more and more against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan.

Joshua 11:1 names Jabin king of Hazor, and 11:10 says that Joshua took Hazor and struck its king with the sword; Judges 4:2 and 4:17 name Jabin king of Canaan, who reigned in Hazor, and Jabin the king of Hazor. Neither book says whether the two Jabins are one man. This collection records them as two entries and does not decide whether they are the same man.

The Ramah of Judges and the Ramah of Matthew 2:18

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The Ramah of Judges and the Ramah of Matthew 2:18
  • Matthew 2:17–18 says that what was spoken by Jeremiah the prophet was fulfilled: “A voice was heard in Ramah, lamentation, weeping and great mourning …”. The quotation does not say where Ramah is.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 2:16–18, engwebp

      16Then Herod, when he saw that he was mocked by the wise men, was exceedingly angry, and sent out and killed all the male children who were in Bethlehem and in all the surrounding countryside, from two years old and under, according to the exact time which he had learned from the wise men.

      17Then that which was spoken by Jeremiah the prophet was fulfilled, saying,

      18“A voice was heard in Ramah, lamentation, weeping and great mourning, Rachel weeping for her children; she wouldn’t be comforted, because they are no more.”

  • Judges 4:4–5 says that Deborah, a prophetess, lived “under Deborah’s palm tree between Ramah and Bethel in the hill country of Ephraim”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 4:4–5, engwebp

      4Now Deborah, a prophetess, the wife of Lappidoth, judged Israel at that time.

      5She lived under Deborah’s palm tree between Ramah and Bethel in the hill country of Ephraim; and the children of Israel came up to her for judgment.

  • 1 Samuel 1:19 says, “They rose up in the morning early and worshiped the LORD, then returned and came to their house to Ramah.” 2:11 says, “Elkanah went to Ramah to his house.” These verses do not say where Ramah is.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

Three books name Ramah. Matthew 2:18 names it in a quotation and does not place it; Judges 4:5 names Ramah with Bethel: Deborah lived under Deborah’s palm tree between Ramah and Bethel in the hill country of Ephraim; and 1 Samuel 1:19 has them return and come to their house to Ramah, and 2:11 has Elkanah go to Ramah to his house, and neither places Ramah. Both editions write Ramah (라마) in all three books. The text does not say whether these are one place or more. This collection records them under one entry, and does not decide whether they are the same place.

Unresolved interpretation: Ramathaim Zophim of 1 Samuel 1:1 and Ramah of 1:19 and 2:11
  • 1 Samuel 1:1 says, “Now there was a certain man of Ramathaim Zophim, of the hill country of Ephraim, and his name was Elkanah, …” The Korean Revised Version writes the name as one word, 라마다임소빔.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 1:1–2, engwebp

      1Now there was a certain man of Ramathaim Zophim, of the hill country of Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.

      2He had two wives. The name of one was Hannah, and the name of the other Peninnah. Peninnah had children, but Hannah had no children.

  • 1 Samuel 1:19 says, “They rose up in the morning early and worshiped the LORD, then returned and came to their house to Ramah. Then Elkanah knew Hannah his wife”; 2:11 says, “Elkanah went to Ramah to his house.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

1 Samuel 1:1 calls Elkanah a man of Ramathaim Zophim, of the hill country of Ephraim; 1:19 has them return and come to their house to Ramah, and 2:11 has Elkanah go to Ramah to his house. Both editions write the two names differently (라마다임소빔 and 라마, Ramathaim Zophim and Ramah). The text does not say whether the two names are one place or two. This collection records the differently written names apart and does not decide whether they are the same place.

Unresolved interpretation: Ramah at 2 Kings 8:29, and Ramoth Gilead
  • 1 Kings 15:17 says, “Baasha king of Israel went up against Judah, and built Ramah, that he might not allow anyone to go out or come in to Asa king of Judah.” 15:22 says that they carried away the stones of Ramah, and its timber, with which Baasha had built, and that King Asa used it to build Geba of Benjamin, and Mizpah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 15:16–22, engwebp

      16There was war between Asa and Baasha king of Israel all their days.

      17Baasha king of Israel went up against Judah, and built Ramah, that he might not allow anyone to go out or come in to Asa king of Judah.

      18Then Asa took all the silver and the gold that was left in the treasures of the LORD’s house, and the treasures of the king’s house, and delivered it into the hand of his servants. Then King Asa sent them to Ben Hadad, the son of Tabrimmon, the son of Hezion, king of Syria, who lived at Damascus, saying,

      19“Let there be a treaty between me and you, like that between my father and your father. Behold, I have sent to you a present of silver and gold. Go, break your treaty with Baasha king of Israel, that he may depart from me.”

      20Ben Hadad listened to King Asa, and sent the captains of his armies against the cities of Israel, and struck Ijon, and Dan, and Abel Beth Maacah, and all Chinneroth, with all the land of Naphtali.

      21When Baasha heard of it, he stopped building Ramah, and lived in Tirzah.

      22Then King Asa made a proclamation to all Judah. No one was exempted. They carried away the stones of Ramah, and its timber, with which Baasha had built; and King Asa used it to build Geba of Benjamin, and Mizpah.

  • 2 Kings 8:28 says, “He went with Joram the son of Ahab to war against Hazael king of Syria at Ramoth Gilead, and the Syrians wounded Joram.” 8:29 says, “King Joram returned to be healed in Jezreel from the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:28–29, engwebp

      28He went with Joram the son of Ahab to war against Hazael king of Syria at Ramoth Gilead, and the Syrians wounded Joram.

      29King Joram returned to be healed in Jezreel from the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. Ahaziah the son of Jehoram, king of Judah, went down to see Joram the son of Ahab in Jezreel, because he was sick.

  • 2 Kings 9:14–15 says, when Jehu conspires against Joram, “Now Joram was defending Ramoth Gilead, he and all Israel, because of Hazael king of Syria; but King Joram had returned to be healed in Jezreel of the wounds which the Syrians had given him when he fought with Hazael king of Syria.” These verses do not name Ramah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 9:14–16, engwebp

      14So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram. (Now Joram was defending Ramoth Gilead, he and all Israel, because of Hazael king of Syria;

      15but King Joram had returned to be healed in Jezreel of the wounds which the Syrians had given him when he fought with Hazael king of Syria.) Jehu said, “If this is your thinking, then let no one escape and go out of the city to go to tell it in Jezreel.”

      16So Jehu rode in a chariot and went to Jezreel, for Joram lay there. Ahaziah king of Judah had come down to see Joram.

1 Kings 15:17–22 tells of the Ramah Baasha built. 2 Kings 8:28 says that they went to war against Hazael king of Syria at Ramoth Gilead, and the Syrians wounded Joram, and 8:29 that King Joram returned to be healed in Jezreel from the wounds which the Syrians had given him at Ramah. 9:14–15 say that Joram was defending Ramoth Gilead, and that he had returned to be healed in Jezreel of the wounds which the Syrians had given him when he fought with Hazael king of Syria, and do not name Ramah. Both editions write Ramah at 8:29 (라마 in the Korean Revised Version). The text does not say where the Ramah of 8:29 is, whether it is the Ramoth Gilead of 8:28 and 9:14, or whether it is the Ramah Baasha built in 1 Kings 15. This collection records the Ramah of 8:29 under the entry for the name Ramah, with the Ramah of 1 Kings 15, and decides neither that they are one place, nor where it is, nor whether it is Ramoth Gilead.

Where Joshua was buried: Timnathserah at Joshua 24:30 and Timnath Heres at Judges 2:9

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Where Joshua was buried: Timnathserah at Joshua 24:30 and Timnath Heres at Judges 2:9
  • Joshua 24:29–30 says that Joshua the son of Nun, the servant of the LORD, died, being one hundred ten years old, and that they buried him “in the border of his inheritance in Timnathserah, which is in the hill country of Ephraim, on the north of the mountain of Gaash.” The Korean Revised Version also writes 딤낫 세라.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 24:29–31, engwebp

      29After these things, Joshua the son of Nun, the servant of the LORD, died, being one hundred ten years old.

      30They buried him in the border of his inheritance in Timnathserah, which is in the hill country of Ephraim, on the north of the mountain of Gaash.

      31Israel served the LORD all the days of Joshua, and all the days of the elders who outlived Joshua, and had known all the work of the LORD, that he had worked for Israel.

  • Judges 2:8–9 says that Joshua the son of Nun, the servant of the LORD, died, being one hundred ten years old, and that they buried him “in the border of his inheritance in Timnath Heres, in the hill country of Ephraim, on the north of the mountain of Gaash.” The Korean Revised Version also writes 딤낫 헤레스.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 2:6–10, engwebp

      6Now when Joshua had sent the people away, the children of Israel each went to his inheritance to possess the land.

      7The people served the LORD all the days of Joshua, and all the days of the elders who outlived Joshua, who had seen all the great work of the LORD that he had worked for Israel.

      8Joshua the son of Nun, the servant of the LORD, died, being one hundred ten years old.

      9They buried him in the border of his inheritance in Timnath Heres, in the hill country of Ephraim, on the north of the mountain of Gaash.

      10After all that generation were gathered to their fathers, another generation arose after them who didn’t know the LORD, nor the work which he had done for Israel.

Joshua 24:30 says they buried Joshua in Timnathserah, and Judges 2:9 says they buried him in Timnath Heres; the names differ in both editions (딤낫 세라, 딤낫 헤레스), and both verses use the same words: in the border of his inheritance, in the hill country of Ephraim, on the north of the mountain of Gaash. The text does not say that the two names are one place. This collection records them as two entries, because the names differ, and does not decide whether they are the same place.

The name Hormah at Numbers 21:3 and at Judges 1:17

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The name Hormah at Numbers 21:3 and at Judges 1:17
  • Numbers 21:1–3 says that the Canaanite, the king of Arad, who lived in the South, fought against Israel and took some of them captive; that Israel vowed a vow to the LORD; and that the LORD listened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities. It adds, “The name of the place was called Hormah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 21:1–3, engwebp

      1The Canaanite, the king of Arad, who lived in the South, heard that Israel came by the way of Atharim. He fought against Israel, and took some of them captive.

      2Israel vowed a vow to the LORD, and said, “If you will indeed deliver this people into my hand, then I will utterly destroy their cities.”

      3The LORD listened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities. The name of the place was called Hormah.

  • Judges 1:17 says that Judah went with Simeon his brother, and they struck the Canaanites who inhabited Zephath, and utterly destroyed it. It adds, “The name of the city was called Hormah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

Numbers 21:3 says that the LORD listened to the voice of Israel and delivered up the Canaanites, and they utterly destroyed them and their cities, and the name of the place was called Hormah; Judges 1:17 says that Judah went with Simeon his brother, they struck the Canaanites who inhabited Zephath and utterly destroyed it, and the name of the city was called Hormah. The text does not say whether the two verses speak of one place, or how the two namings relate. This collection records both verses under the one entry Hormah, with Zephath as another name of it, and does not decide whether they are the same place.

Peniel of Genesis 32:30–31 and Penuel of Judges 8

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Peniel of Genesis 32:30–31 and Penuel of Judges 8
  • Genesis 32:30 says, “Jacob called the name of the place Peniel,” and 32:31 says, “The sun rose on him as he passed over Peniel.” The Korean Revised Version also writes 브니엘 in both verses.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 32:24–30, engwebp

      24Jacob was left alone, and wrestled with a man there until the breaking of the day.

      25When he saw that he didn’t prevail against him, the man touched the hollow of his thigh, and the hollow of Jacob’s thigh was strained as he wrestled.

      26The man said, “Let me go, for the day breaks.” Jacob said, “I won’t let you go unless you bless me.”

      27He said to him, “What is your name?” He said, “Jacob”.

      28He said, “Your name will no longer be called Jacob, but Israel; for you have fought with God and with men, and have prevailed.”

      29Jacob asked him, “Please tell me your name.” He said, “Why is it that you ask what my name is?” So he blessed him there.

      30Jacob called the name of the place Peniel; for he said, “I have seen God face to face, and my life is preserved.”

    • GEN 32:31–32, engwebp

      31The sun rose on him as he passed over Peniel, and he limped because of his thigh.

      32Therefore the children of Israel don’t eat the sinew of the hip, which is on the hollow of the thigh, to this day, because he touched the hollow of Jacob’s thigh in the sinew of the hip.

  • Judges 8:4–9 has Gideon pass over the Jordan with the three hundred men and ask the men of Succoth for bread, and then says, “He went up there to Penuel, and spoke to them in the same way; and the men of Penuel answered him as the men of Succoth had answered.” At 8:17 he breaks down the tower of Penuel, and kills the men of the city. The Korean Revised Version writes 브누엘.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 8:4–9, engwebp

      4Gideon came to the Jordan and passed over, he and the three hundred men who were with him, faint, yet pursuing.

      5He said to the men of Succoth, “Please give loaves of bread to the people who follow me; for they are faint, and I am pursuing after Zebah and Zalmunna, the kings of Midian.”

      6The princes of Succoth said, “Are the hands of Zebah and Zalmunna now in your hand, that we should give bread to your army?”

      7Gideon said, “Therefore when the LORD has delivered Zebah and Zalmunna into my hand, then I will tear your flesh with the thorns of the wilderness and with briers.”

      8He went up there to Penuel, and spoke to them in the same way; and the men of Penuel answered him as the men of Succoth had answered.

      9He spoke also to the men of Penuel, saying, “When I come again in peace, I will break down this tower.”

    • JDG 8:13–17, engwebp

      13Gideon the son of Joash returned from the battle from the ascent of Heres.

      14He caught a young man of the men of Succoth, and inquired of him; and he described for him the princes of Succoth, and its elders, seventy-seven men.

      15He came to the men of Succoth, and said, “See Zebah and Zalmunna, concerning whom you taunted me, saying, ‘Are the hands of Zebah and Zalmunna now in your hand, that we should give bread to your men who are weary?’”

      16He took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.

      17He broke down the tower of Penuel, and killed the men of the city.

  • 1 Kings 12:25 says, “Then Jeroboam built Shechem in the hill country of Ephraim, and lived in it; and he went out from there and built Penuel.” The Korean Revised Version writes 부느엘.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

Genesis 32:30–31 gives the name Peniel to the place Jacob named; Judges 8:8–9 and 8:17 give the name Penuel to the place Gideon went up to from Succoth; and 1 Kings 12:25 gives the name Penuel to the place Jeroboam built when he went out from Shechem, where he lived. The Korean Revised Version writes the three names 브니엘, 브누엘 and 부느엘, and WEB writes Peniel, Penuel and Penuel. This collection records 부느엘 with 브누엘 under Penuel, the same English name. The text does not say whether Peniel and Penuel are the same place. This collection records Peniel apart from Penuel and does not decide whether they are the same place.

Succoth of Genesis 33:17 and Succoth of Judges 8

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Succoth of Genesis 33:17 and Succoth of Judges 8
  • Genesis 33:17 says, “Jacob traveled to Succoth, built himself a house, and made shelters for his livestock. Therefore the name of the place is called Succoth.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 33:5–20, engwebp

      5He lifted up his eyes, and saw the women and the children; and said, “Who are these with you?” He said, “The children whom God has graciously given your servant.”

      6Then the servants came near with their children, and they bowed themselves.

      7Leah also and her children came near, and bowed themselves. After them, Joseph came near with Rachel, and they bowed themselves.

      8Esau said, “What do you mean by all this company which I met?” Jacob said, “To find favor in the sight of my lord.”

      9Esau said, “I have enough, my brother; let that which you have be yours.”

      10Jacob said, “Please, no, if I have now found favor in your sight, then receive my present at my hand, because I have seen your face, as one sees the face of God, and you were pleased with me.

      11Please take the gift that I brought to you, because God has dealt graciously with me, and because I have enough.” He urged him, and he took it.

      12Esau said, “Let’s take our journey, and let’s go, and I will go before you.”

      13Jacob said to him, “My lord knows that the children are tender, and that the flocks and herds with me have their young, and if they overdrive them one day, all the flocks will die.

      14Please let my lord pass over before his servant, and I will lead on gently, according to the pace of the livestock that are before me and according to the pace of the children, until I come to my lord to Seir.”

      15Esau said, “Let me now leave with you some of the people who are with me.” He said, “Why? Let me find favor in the sight of my lord.”

      16So Esau returned that day on his way to Seir.

      17Jacob traveled to Succoth, built himself a house, and made shelters for his livestock. Therefore the name of the place is called Succoth.

      18Jacob came in peace to the city of Shechem, which is in the land of Canaan, when he came from Paddan Aram; and encamped before the city.

      19He bought the parcel of ground where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for one hundred pieces of money.

      20He erected an altar there, and called it El Elohe Israel.

  • Judges 8:4–5 says Gideon came to the Jordan and passed over, he and the three hundred men who were with him, and said to the men of Succoth, “Please give loaves of bread to the people who follow me; for they are faint, and I am pursuing after Zebah and Zalmunna, the kings of Midian.” At 8:14–16 he catches a young man of the men of Succoth, who describes for him the princes of Succoth and its elders, seventy-seven men, and he takes the elders of the city, and thorns of the wilderness and briers, and with them he teaches the men of Succoth.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 8:4–9, engwebp

      4Gideon came to the Jordan and passed over, he and the three hundred men who were with him, faint, yet pursuing.

      5He said to the men of Succoth, “Please give loaves of bread to the people who follow me; for they are faint, and I am pursuing after Zebah and Zalmunna, the kings of Midian.”

      6The princes of Succoth said, “Are the hands of Zebah and Zalmunna now in your hand, that we should give bread to your army?”

      7Gideon said, “Therefore when the LORD has delivered Zebah and Zalmunna into my hand, then I will tear your flesh with the thorns of the wilderness and with briers.”

      8He went up there to Penuel, and spoke to them in the same way; and the men of Penuel answered him as the men of Succoth had answered.

      9He spoke also to the men of Penuel, saying, “When I come again in peace, I will break down this tower.”

    • JDG 8:13–17, engwebp

      13Gideon the son of Joash returned from the battle from the ascent of Heres.

      14He caught a young man of the men of Succoth, and inquired of him; and he described for him the princes of Succoth, and its elders, seventy-seven men.

      15He came to the men of Succoth, and said, “See Zebah and Zalmunna, concerning whom you taunted me, saying, ‘Are the hands of Zebah and Zalmunna now in your hand, that we should give bread to your men who are weary?’”

      16He took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.

      17He broke down the tower of Penuel, and killed the men of the city.

  • 1 Kings 7:46 says, “The king cast them in the plain of the Jordan, in the clay ground between Succoth and Zarethan.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 7:40–47, engwebp

      40Hiram made the pots, the shovels, and the basins. So Hiram finished doing all the work that he worked for King Solomon in the LORD’s house:

      41the two pillars; the two bowls of the capitals that were on the top of the pillars; the two networks to cover the two bowls of the capitals that were on the top of the pillars;

      42the four hundred pomegranates for the two networks; two rows of pomegranates for each network, to cover the two bowls of the capitals that were on the pillars;

      43the ten bases; the ten basins on the bases;

      44the one sea; the twelve oxen under the sea;

      45the pots; the shovels; and the basins. All of these vessels, which Hiram made for King Solomon for the LORD’s house, were of burnished bronze.

      46The king cast them in the plain of the Jordan, in the clay ground between Succoth and Zarethan.

      47Solomon left all the vessels unweighed, because there were so many of them. The weight of the bronze could not be determined.

Genesis 33:17 gives the name Succoth to the place where Jacob built himself a house and made shelters for his livestock; Judges 8:4–16 tells of the Succoth where Gideon, having passed over the Jordan, asked for bread and to which he came back to teach its men; and 1 Kings 7:45–46 says that the king cast the vessels which Hiram made for King Solomon, of burnished bronze, in the plain of the Jordan, in the clay ground between Succoth and Zarethan. The text does not say whether any two of the three are the same place. This collection records the three apart and does not decide whether any of them are the same place.

The mountain of Gilead of Genesis 31 and Mount Gilead of Judges 7:3

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The mountain of Gilead of Genesis 31 and Mount Gilead of Judges 7:3
  • Genesis 31:21 says Jacob fled with all that he had, passed over the River, and set his face toward the mountain of Gilead; at 31:23 and 31:25 Laban pursues him seven days’ journey, overtakes him in the mountain of Gilead, and encamps with his relatives in the mountain of Gilead. The Korean Revised Version writes 길르앗산.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 31:17–43, engwebp

      17Then Jacob rose up, and set his sons and his wives on the camels,

      18and he took away all his livestock, and all his possessions which he had gathered, including the livestock which he had gained in Paddan Aram, to go to Isaac his father, to the land of Canaan.

      19Now Laban had gone to shear his sheep; and Rachel stole the teraphim that were her father’s.

      20Jacob deceived Laban the Syrian, in that he didn’t tell him that he was running away.

      21So he fled with all that he had. He rose up, passed over the River, and set his face toward the mountain of Gilead.

      22Laban was told on the third day that Jacob had fled.

      23He took his relatives with him, and pursued him seven days’ journey. He overtook him in the mountain of Gilead.

      24God came to Laban the Syrian in a dream of the night, and said to him, “Be careful that you don’t speak to Jacob either good or bad.”

      25Laban caught up with Jacob. Now Jacob had pitched his tent in the mountain, and Laban with his relatives encamped in the mountain of Gilead.

      26Laban said to Jacob, “What have you done, that you have deceived me, and carried away my daughters like captives of the sword?

      27Why did you flee secretly, and deceive me, and didn’t tell me, that I might have sent you away with mirth and with songs, with tambourine and with harp;

      28and didn’t allow me to kiss my sons and my daughters? Now you have done foolishly.

      29It is in the power of my hand to hurt you, but the God of your father spoke to me last night, saying, ‘Be careful that you don’t speak to Jacob either good or bad.’

      30Now, you want to be gone, because you greatly longed for your father’s house, but why have you stolen my gods?”

      31Jacob answered Laban, “Because I was afraid, for I said, ‘Lest you should take your daughters from me by force.’

      32Anyone you find your gods with shall not live. Before our relatives, discern what is yours with me, and take it.” For Jacob didn’t know that Rachel had stolen them.

      33Laban went into Jacob’s tent, into Leah’s tent, and into the tent of the two female servants; but he didn’t find them. He went out of Leah’s tent, and entered into Rachel’s tent.

      34Now Rachel had taken the teraphim, put them in the camel’s saddle, and sat on them. Laban felt around all the tent, but didn’t find them.

      35She said to her father, “Don’t let my lord be angry that I can’t rise up before you; for I’m having my period.” He searched, but didn’t find the teraphim.

      36Jacob was angry, and argued with Laban. Jacob answered Laban, “What is my trespass? What is my sin, that you have hotly pursued me?

      37Now that you have felt around in all my stuff, what have you found of all your household stuff? Set it here before my relatives and your relatives, that they may judge between us two.

      38“These twenty years I have been with you. Your ewes and your female goats have not cast their young, and I haven’t eaten the rams of your flocks.

      39That which was torn of animals, I didn’t bring to you. I bore its loss. Of my hand you required it, whether stolen by day or stolen by night.

      40This was my situation: in the day the drought consumed me, and the frost by night; and my sleep fled from my eyes.

      41These twenty years I have been in your house. I served you fourteen years for your two daughters, and six years for your flock, and you have changed my wages ten times.

      42Unless the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely now you would have sent me away empty. God has seen my affliction and the labor of my hands, and rebuked you last night.”

      43Laban answered Jacob, “The daughters are my daughters, the children are my children, the flocks are my flocks, and all that you see is mine! What can I do today to these my daughters, or to their children whom they have borne?

  • Judges 7:1 has Jerubbaal, who is Gideon, and all the people who were with him encamp beside the spring of Harod, with Midian’s camp on the north side of them, by the hill of Moreh, in the valley; at 7:3 the LORD says to Gideon, “Now therefore proclaim in the ears of the people, saying, ‘Whoever is fearful and trembling, let him return and depart from Mount Gilead.’” The Korean Revised Version writes 길르앗산.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 7:1–8, engwebp

      1Then Jerubbaal, who is Gideon, and all the people who were with him, rose up early and encamped beside the spring of Harod. Midian’s camp was on the north side of them, by the hill of Moreh, in the valley.

      2The LORD said to Gideon, “The people who are with you are too many for me to give the Midianites into their hand, lest Israel brag against me, saying, ‘My own hand has saved me.’

      3Now therefore proclaim in the ears of the people, saying, ‘Whoever is fearful and trembling, let him return and depart from Mount Gilead.’” So twenty-two thousand of the people returned, and ten thousand remained.

      4The LORD said to Gideon, “There are still too many people. Bring them down to the water, and I will test them for you there. It shall be, that those whom I tell you, ‘This shall go with you,’ shall go with you; and whoever I tell you, ‘This shall not go with you,’ shall not go.”

      5So he brought down the people to the water; and the LORD said to Gideon, “Everyone who laps of the water with his tongue, like a dog laps, you shall set him by himself; likewise everyone who bows down on his knees to drink.”

      6The number of those who lapped, putting their hand to their mouth, was three hundred men; but all the rest of the people bowed down on their knees to drink water.

      7The LORD said to Gideon, “I will save you by the three hundred men who lapped, and deliver the Midianites into your hand. Let all the other people go, each to his own place.”

      8So the people took food in their hand, and their trumpets; and he sent all the rest of the men of Israel to their own tents, but retained the three hundred men; and the camp of Midian was beneath him in the valley.

The Korean Revised Version writes the same name, 길르앗산, at Genesis 31:21–25 and Judges 7:3; WEB has “the mountain of Gilead” in Genesis and “Mount Gilead” in Judges. Genesis 31 has Jacob, having passed over the River, set his face toward the mountain and Laban overtake him there; Judges 7:3 names Mount Gilead in the LORD’s word to Gideon, who is encamped beside the spring of Harod. The text does not say the two are one place. This collection records both under one entry, because the name is the same and the text does not place them apart, and does not decide whether they are the same place.

The Beer of Numbers 21:16 and the Beer of Judges 9:21

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The Beer of Numbers 21:16 and the Beer of Judges 9:21
  • Numbers 21:16 says, “From there they traveled to Beer; that is the well of which the LORD said to Moses, ‘Gather the people together, and I will give them water.’” At 21:17–18 Israel sings of the well.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 21:16–20, engwebp

      16From there they traveled to Beer; that is the well of which the LORD said to Moses, “Gather the people together, and I will give them water.”

      17Then Israel sang this song: “Spring up, well! Sing to it,

      18the well, which the princes dug, which the nobles of the people dug, with the scepter, and with their poles.” From the wilderness they traveled to Mattanah;

      19and from Mattanah to Nahaliel; and from Nahaliel to Bamoth;

      20and from Bamoth to the valley that is in the field of Moab, to the top of Pisgah, which looks down on the desert.

  • Judges 9:21 says, “Jotham ran away and fled, and went to Beer and lived there, for fear of Abimelech his brother.” Before that, at 9:7, Jotham went and stood on the top of Mount Gerizim and cried out to the men of Shechem.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 9:7–15, engwebp

      7When they told it to Jotham, he went and stood on the top of Mount Gerizim and lifted up his voice, cried out, and said to them, “Listen to me, you men of Shechem, that God may listen to you.

      8The trees set out to anoint a king over themselves. They said to the olive tree, ‘Reign over us.’

      9“But the olive tree said to them, ‘Should I stop producing my oil, with which they honor God and man by me, and go to wave back and forth over the trees?’

      10“The trees said to the fig tree, ‘Come and reign over us.’

      11“But the fig tree said to them, ‘Should I leave my sweetness, and my good fruit, and go to wave back and forth over the trees?’

      12“The trees said to the vine, ‘Come and reign over us.’

      13“The vine said to them, ‘Should I leave my new wine, which cheers God and man, and go to wave back and forth over the trees?’

      14“Then all the trees said to the bramble, ‘Come and reign over us.’

      15“The bramble said to the trees, ‘If in truth you anoint me king over you, then come and take refuge in my shade; and if not, let fire come out of the bramble, and devour the cedars of Lebanon.’

    • JDG 9:16–21, engwebp

      16“Now therefore, if you have dealt truly and righteously, in that you have made Abimelech king, and if you have dealt well with Jerubbaal and his house, and have done to him according to the deserving of his hands

      17(for my father fought for you, risked his life, and delivered you out of the hand of Midian;

      18and you have risen up against my father’s house today and have slain his sons, seventy persons, on one stone, and have made Abimelech, the son of his female servant, king over the men of Shechem, because he is your brother);

      19if you then have dealt truly and righteously with Jerubbaal and with his house today, then rejoice in Abimelech, and let him also rejoice in you;

      20but if not, let fire come out from Abimelech and devour the men of Shechem and the house of Millo; and let fire come out from the men of Shechem and from the house of Millo and devour Abimelech.”

      21Jotham ran away and fled, and went to Beer and lived there, for fear of Abimelech his brother.

Both books name Beer. Numbers 21:16 calls Beer the well of which the LORD said to Moses, “Gather the people together, and I will give them water,” and Judges 9:21 has Jotham flee to Beer for fear of Abimelech his brother. Judges does not say where its Beer is, and the text does not say the two are one place. This collection records both under one entry, because the name is the same and the text does not place them apart, and does not decide whether they are the same place.

Two accounts of Havvoth Jair: Jair the son of Manasseh (Numbers 32:41, Deuteronomy 3:14) and Jair the Gileadite (Judges 10:3–4)

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Two accounts of Havvoth Jair: Jair the son of Manasseh (Numbers 32:41, Deuteronomy 3:14) and Jair the Gileadite (Judges 10:3–4)
  • Numbers 32:41 says, “Jair the son of Manasseh went and took its villages, and called them Havvoth Jair.” The note in parentheses at Deuteronomy 3:14 says, “Jair the son of Manasseh took all the region of Argob, to the border of the Geshurites and the Maacathites, and called them, even Bashan, after his own name, Havvoth Jair, to this day.” Joshua 13:30 names in the border of the half-tribe of Manasseh “all the villages of Jair, which are in Bashan, sixty cities”.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 3:12–17, engwebp

      12This land we took in possession at that time: from Aroer, which is by the valley of the Arnon, and half the hill country of Gilead with its cities, I gave to the Reubenites and to the Gadites;

      13and the rest of Gilead, and all Bashan, the kingdom of Og, I gave to the half-tribe of Manasseh—all the region of Argob, even all Bashan. (The same is called the land of Rephaim.

      14Jair the son of Manasseh took all the region of Argob, to the border of the Geshurites and the Maacathites, and called them, even Bashan, after his own name, Havvoth Jair, to this day.)

      15I gave Gilead to Machir.

      16To the Reubenites and to the Gadites I gave from Gilead even to the valley of the Arnon, the middle of the valley, and its border, even to the river Jabbok, which is the border of the children of Ammon;

      17the Arabah also, and the Jordan and its border, from Chinnereth even to the sea of the Arabah, the Salt Sea, under the slopes of Pisgah eastward.

    • JOS 13:29–31, engwebp

      29Moses gave an inheritance to the half-tribe of Manasseh. It was for the half-tribe of the children of Manasseh according to their families.

      30Their border was from Mahanaim, all Bashan, all the kingdom of Og king of Bashan, and all the villages of Jair, which are in Bashan, sixty cities.

      31Half Gilead, Ashtaroth, and Edrei, the cities of the kingdom of Og in Bashan, were for the children of Machir the son of Manasseh, even for the half of the children of Machir according to their families.

    • NUM 32:39–42, engwebp

      39The children of Machir the son of Manasseh went to Gilead, took it, and dispossessed the Amorites who were therein.

      40Moses gave Gilead to Machir the son of Manasseh; and he lived therein.

      41Jair the son of Manasseh went and took its villages, and called them Havvoth Jair.

      42Nobah went and took Kenath and its villages, and called it Nobah, after his own name.

  • Judges 10:3–4 says, “After him Jair, the Gileadite, arose. He judged Israel twenty-two years. He had thirty sons who rode on thirty donkey colts. They had thirty cities, which are called Havvoth Jair to this day, which are in the land of Gilead.” The text does not name this Jair’s father.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 10:3–5, engwebp

      3After him Jair, the Gileadite, arose. He judged Israel twenty-two years.

      4He had thirty sons who rode on thirty donkey colts. They had thirty cities, which are called Havvoth Jair to this day, which are in the land of Gilead.

      5Jair died, and was buried in Kamon.

  • 1 Chronicles 2:21 says that the daughter of Machir the father of Gilead, whom Hezron took as wife when he was sixty years old, bore him Segub, and 2:22–23 go on, “Segub became the father of Jair, who had twenty-three cities in the land of Gilead. Geshur and Aram took the towns of Jair from them, with Kenath, and its villages, even sixty cities. All these were the sons of Machir the father of Gilead.” Neither edition writes the name Havvoth Jair in these verses.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:21–24, engwebp

      21Afterward Hezron went in to the daughter of Machir the father of Gilead, whom he took as wife when he was sixty years old; and she bore him Segub.

      22Segub became the father of Jair, who had twenty-three cities in the land of Gilead.

      23Geshur and Aram took the towns of Jair from them, with Kenath, and its villages, even sixty cities. All these were the sons of Machir the father of Gilead.

      24After Hezron died in Caleb Ephrathah, Abijah, Hezron’s wife, bore him Ashhur the father of Tekoa.

Numbers 32:41 and Deuteronomy 3:14 say that Jair the son of Manasseh gave the name Havvoth Jair, and Deuteronomy 3:14 says he “called them, even Bashan, after his own name, Havvoth Jair”; Joshua 13:30 counts all the villages of Jair, which are in Bashan, as sixty cities. Judges 10:3–4 says that Jair the Gileadite had thirty sons and that they had thirty cities in the land of Gilead, which are called Havvoth Jair to this day. 1 Chronicles 2:21–23 says that Jair, the son of Segub whom Machir’s daughter bore to Hezron, had twenty-three cities in the land of Gilead, and that Geshur and Aram took the towns of Jair from them, with Kenath, and its villages, even sixty cities; neither edition writes the name Havvoth Jair in these verses. This collection keeps the three Jairs apart (person-jair-manasseh, person-jair-gilead, person-jair-segub), records the accounts on the one entry of the name Havvoth Jair, giving it “the towns of Jair” of 1 Chronicles 2:23 as well, and does not decide how the three accounts fit.

The city called Dan: Leshem at Joshua 19:47 and Laish at Judges 18:29

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The city called Dan: Leshem at Joshua 19:47 and Laish at Judges 18:29
  • Joshua 19:47 says, “the children of Dan went up and fought against Leshem, and took it, and struck it with the edge of the sword, and possessed it, and lived therein, and called Leshem, Dan, after the name of Dan their forefather.” The Korean Revised Version also reads 레센 (Leshem).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 19:47, engwebp

      47The border of the children of Dan went out beyond them; for the children of Dan went up and fought against Leshem, and took it, and struck it with the edge of the sword, and possessed it, and lived therein, and called Leshem, Dan, after the name of Dan their forefather.

  • Judges 18:27–29 has the children of Dan come to Laish, strike the people with the edge of the sword, burn the city with fire, build the city and live in it, and says, “They called the name of the city Dan, after the name of Dan their father, who was born to Israel; however the name of the city used to be Laish.” The Korean Revised Version also reads 라이스 (Laish).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 18:27–29, engwebp

      27They took that which Micah had made, and the priest whom he had, and came to Laish, to a people quiet and unsuspecting, and struck them with the edge of the sword; then they burned the city with fire.

      28There was no deliverer, because it was far from Sidon, and they had no dealings with anyone else; and it was in the valley that lies by Beth Rehob. They built the city and lived in it.

      29They called the name of the city Dan, after the name of Dan their father, who was born to Israel; however the name of the city used to be Laish.

In Joshua 19:47 the city that the children of Dan took and called Dan, after the name of Dan their forefather, is Leshem; in Judges 18:27–29 the city that the children of Dan burned with fire, built and called Dan, after the name of Dan their father, used to be named Laish. Both editions read so. Neither edition says that Leshem and Laish are one city. This collection keeps the city both passages call Dan as one entry (place-dan-town), records each name as its passage gives it, and does not decide whether Leshem and Laish are one city.

The young Levite who became Micah’s priest and Jonathan of Judges 18:30

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The young Levite who became Micah’s priest and Jonathan of Judges 18:30
  • Judges 17:7–13 has the young Levite of Bethlehem Judah come to the house of Micah and become his priest. At 18:19–20 the five men say to him, “go with us. Be a father and a priest to us.” The priest’s heart is glad, and he takes the ephod, the teraphim, and the engraved image, and goes with the people. Neither edition gives the young man a name.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 17:7–13, engwebp

      7There was a young man out of Bethlehem Judah, of the family of Judah, who was a Levite; and he lived there.

      8The man departed out of the city, out of Bethlehem Judah, to live where he could find a place, and he came to the hill country of Ephraim, to the house of Micah, as he traveled.

      9Micah said to him, “Where did you come from?” He said to him, “I am a Levite of Bethlehem Judah, and I am looking for a place to live.”

      10Micah said to him, “Dwell with me, and be to me a father and a priest, and I will give you ten pieces of silver per year, a suit of clothing, and your food.” So the Levite went in.

      11The Levite was content to dwell with the man; and the young man was to him as one of his sons.

      12Micah consecrated the Levite, and the young man became his priest, and was in the house of Micah.

      13Then Micah said, “Now I know that the LORD will do good to me, since I have a Levite as my priest.”

    • JDG 18:14–20, engwebp

      14Then the five men who went to spy out the country of Laish answered and said to their brothers, “Do you know that there is in these houses an ephod, and teraphim, and a carved image, and a molten image? Now therefore consider what you have to do.”

      15They went over there and came to the house of the young Levite man, even to the house of Micah, and asked him how he was doing.

      16The six hundred men armed with their weapons of war, who were of the children of Dan, stood by the entrance of the gate.

      17The five men who went to spy out the land went up, and came in there, and took the engraved image, the ephod, the teraphim, and the molten image; and the priest stood by the entrance of the gate with the six hundred men armed with weapons of war.

      18When these went into Micah’s house, and took the engraved image, the ephod, the teraphim, and the molten image, the priest said to them, “What are you doing?”

      19They said to him, “Hold your peace, put your hand on your mouth, and go with us. Be a father and a priest to us. Is it better for you to be priest to the house of one man, or to be priest to a tribe and a family in Israel?”

      20The priest’s heart was glad, and he took the ephod, the teraphim, and the engraved image, and went with the people.

  • Judges 18:30 says, “Jonathan, the son of Gershom, the son of Moses, and his sons were priests to the tribe of the Danites until the day of the captivity of the land.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 18:30, engwebp

      30The children of Dan set up for themselves the engraved image; and Jonathan, the son of Gershom, the son of Moses, and his sons were priests to the tribe of the Danites until the day of the captivity of the land.

Judges 17:7–18:20 gives no name to the young Levite who became Micah’s priest and went with the children of Dan, and 18:30 names Jonathan, the son of Gershom, the son of Moses, as a priest to the tribe of the Danites. Neither edition says that they are one man, or that they are two. This collection gives the unnamed young man no entry, records Jonathan as 18:30 gives him, and does not decide whether they are one man.

The father of Jonathan at Judges 18:30: 게르손 (Gershon) in the Korean Revised Version, Gershom in WEB

AI-assisted, human review pending, 2026-09-20

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The father of Jonathan at Judges 18:30: 게르손 (Gershon) in the Korean Revised Version, Gershom in WEB
  • Judges 18:30 names “Jonathan, the son of Gershom, the son of Moses”; the Korean Revised Version calls him the grandson of Moses and the son of 게르손. Exodus 18:3 says of Moses’ two sons, “The name of one son was Gershom”; the Korean Revised Version spells him 게르솜 there.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EXO 18:1–6, engwebp

      1Now Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses and for Israel his people, how the LORD had brought Israel out of Egypt.

      2Jethro, Moses’ father-in-law, received Zipporah, Moses’ wife, after he had sent her away,

      3and her two sons. The name of one son was Gershom, for Moses said, “I have lived as a foreigner in a foreign land”.

      4The name of the other was Eliezer, for he said, “My father’s God was my help and delivered me from Pharaoh’s sword.”

      5Jethro, Moses’ father-in-law, came with Moses’ sons and his wife to Moses into the wilderness where he was encamped, at the Mountain of God.

      6He said to Moses, “I, your father-in-law Jethro, have come to you with your wife, and her two sons with her.”

    • JDG 18:30, engwebp

      30The children of Dan set up for themselves the engraved image; and Jonathan, the son of Gershom, the son of Moses, and his sons were priests to the tribe of the Danites until the day of the captivity of the land.

  • Exodus 6:16 says, “These are the names of the sons of Levi according to their generations: Gershon, and Kohath, and Merari”, and Numbers 3:17, “These were the sons of Levi by their names: Gershon, Kohath, and Merari.” The Korean Revised Version spells this son of Levi 게르손, as it spells the father of Jonathan at Judges 18:30.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • 1 Chronicles 6:16–17 says, “The sons of Levi: Gershom, Kohath, and Merari. These are the names of the sons of Gershom: Libni and Shimei.” WEB writes Levi’s son Gershom here; the Korean Revised Version writes 게르손 in these verses.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 6:16–19, engwebp

      16The sons of Levi: Gershom, Kohath, and Merari.

      17These are the names of the sons of Gershom: Libni and Shimei.

      18The sons of Kohath were Amram, Izhar, Hebron, and Uzziel.

      19The sons of Merari: Mahli and Mushi. These are the families of the Levites according to their fathers’ households.

At Judges 18:30 the Korean Revised Version calls Jonathan the grandson of Moses and the son of 게르손, and WEB names “Jonathan, the son of Gershom, the son of Moses”. This collection follows father and son and records his father as Gershom, the son of Moses (person-gershom-moses), notes that the Korean Revised Version spells the name as it spells Gershon, the son of Levi (person-gershon, Exodus 6:16), and does not decide which spelling is right.

Mizpah in Judges: the Mizpah of Gilead Jephthah passed over, and the Mizpah where the congregation of Israel assembled

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Mizpah in Judges: the Mizpah of Gilead Jephthah passed over, and the Mizpah where the congregation of Israel assembled
  • Judges 11:29 says, “Then the LORD’s Spirit came on Jephthah, and he passed over Gilead and Manasseh, and passed over Mizpah of Gilead, and from Mizpah of Gilead he passed over to the children of Ammon.” The Korean Revised Version writes 길르앗 미스베 there.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 11:29–33, engwebp

      29Then the LORD’s Spirit came on Jephthah, and he passed over Gilead and Manasseh, and passed over Mizpah of Gilead, and from Mizpah of Gilead he passed over to the children of Ammon.

      30Jephthah vowed a vow to the LORD, and said, “If you will indeed deliver the children of Ammon into my hand,

      31then it shall be, that whatever comes out of the doors of my house to meet me when I return in peace from the children of Ammon, it shall be the LORD’s, and I will offer it up for a burnt offering.”

      32So Jephthah passed over to the children of Ammon to fight against them; and the LORD delivered them into his hand.

      33He struck them from Aroer until you come to Minnith, even twenty cities, and to Abelcheramim, with a very great slaughter. So the children of Ammon were subdued before the children of Israel.

  • Judges 20:1 says, “Then all the children of Israel went out, and the congregation was assembled as one man, from Dan even to Beersheba, with the land of Gilead, to the LORD at Mizpah”; 21:1 says that the men of Israel had sworn in Mizpah; 21:5, that the children of Israel had made a great oath concerning him who didn’t come up to the LORD to Mizpah; and 21:8, that they asked who of the tribes of Israel had not come up to the LORD to Mizpah. These verses do not say where this Mizpah is.
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 20:1–3, engwebp

      1Then all the children of Israel went out, and the congregation was assembled as one man, from Dan even to Beersheba, with the land of Gilead, to the LORD at Mizpah.

      2The chiefs of all the people, even of all the tribes of Israel, presented themselves in the assembly of the people of God, four hundred thousand footmen who drew sword.

      3(Now the children of Benjamin heard that the children of Israel had gone up to Mizpah.) The children of Israel said, “Tell us, how did this wickedness happen?”

    • JDG 21:1–4, engwebp

      1Now the men of Israel had sworn in Mizpah, saying, “None of us will give his daughter to Benjamin as a wife.”

      2The people came to Bethel and sat there until evening before God, and lifted up their voices, and wept severely.

      3They said, “The LORD, the God of Israel, why has this happened in Israel, that there should be one tribe lacking in Israel today?”

      4On the next day, the people rose early and built an altar there, and offered burnt offerings and peace offerings.

    • JDG 21:5–7, engwebp

      5The children of Israel said, “Who is there among all the tribes of Israel who didn’t come up in the assembly to the LORD?” For they had made a great oath concerning him who didn’t come up to the LORD to Mizpah, saying, “He shall surely be put to death.”

      6The children of Israel grieved for Benjamin their brother, and said, “There is one tribe cut off from Israel today.

      7How shall we provide wives for those who remain, since we have sworn by the LORD that we will not give them of our daughters to wives?”

    • JDG 21:8–12, engwebp

      8They said, “What one is there of the tribes of Israel who didn’t come up to the LORD to Mizpah?” Behold, no one came from Jabesh Gilead to the camp to the assembly.

      9For when the people were counted, behold, there were none of the inhabitants of Jabesh Gilead there.

      10The congregation sent twelve thousand of the most valiant men there, and commanded them, saying, “Go and strike the inhabitants of Jabesh Gilead with the edge of the sword, with the women and the little ones.

      11This is the thing that you shall do: you shall utterly destroy every male, and every woman who has lain with a man.”

      12They found among the inhabitants of Jabesh Gilead four hundred young virgins who had not known man by lying with him; and they brought them to the camp to Shiloh, which is in the land of Canaan.

  • 1 Samuel 7:5–6 says that Samuel said, “Gather all Israel to Mizpah, and I will pray to the LORD for you,” that they gathered together to Mizpah, and that Samuel judged the children of Israel in Mizpah; 7:7 and 7:11, that when the Philistines heard that the children of Israel were gathered together at Mizpah, the lords of the Philistines went up against Israel, and that the men of Israel went out of Mizpah and pursued the Philistines until they came under Beth Kar; 7:12, that Samuel set a stone between Mizpah and Shen; and 7:15–16, that Samuel judged Israel all the days of his life and went from year to year in a circuit to Bethel, Gilgal, and Mizpah. These verses do not say where this Mizpah is.
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 7:5–6, engwebp

      5Samuel said, “Gather all Israel to Mizpah, and I will pray to the LORD for you.”

      6They gathered together to Mizpah, and drew water, and poured it out before the LORD, and fasted on that day, and said there, “We have sinned against the LORD.” Samuel judged the children of Israel in Mizpah.

    • 1SA 7:7–11, engwebp

      7When the Philistines heard that the children of Israel were gathered together at Mizpah, the lords of the Philistines went up against Israel. When the children of Israel heard it, they were afraid of the Philistines.

      8The children of Israel said to Samuel, “Don’t stop crying to the LORD our God for us, that he will save us out of the hand of the Philistines.”

      9Samuel took a suckling lamb, and offered it for a whole burnt offering to the LORD. Samuel cried to the LORD for Israel, and the LORD answered him.

      10As Samuel was offering up the burnt offering, the Philistines came near to battle against Israel; but the LORD thundered with a great thunder on that day on the Philistines and confused them; and they were struck down before Israel.

      11The men of Israel went out of Mizpah and pursued the Philistines, and struck them until they came under Beth Kar.

    • 1SA 7:12, engwebp

      12Then Samuel took a stone and set it between Mizpah and Shen, and called its name Ebenezer, saying, “The LORD helped us until now.”

    • 1SA 7:15–17, engwebp

      15Samuel judged Israel all the days of his life.

      16He went from year to year in a circuit to Bethel, Gilgal, and Mizpah; and he judged Israel in all those places.

      17His return was to Ramah, for his house was there, and he judged Israel there; and he built an altar to the LORD there.

Judges 11:29 calls the place Jephthah passed over Mizpah of Gilead; Judges 20:1–3 and 21:1–8 do not say where the Mizpah was at which the congregation of the children of Israel assembled and swore, and 1 Samuel 7:5–16 does not say where the Mizpah was to which Samuel called all Israel to gather and in which he judged Israel. The Korean Revised Version writes 길르앗 미스베 at Judges 11:29 and 미스바 in the other verses, and the WEB writes Mizpah throughout. This collection records the Mizpah of the three accounts under one entry; the text does not say they are one place, and the collection does not decide whether they are.

Benjamin’s dead: twenty-five thousand one hundred at Judges 20:35 and twenty-five thousand at 20:46

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Benjamin’s dead: twenty-five thousand one hundred at Judges 20:35 and twenty-five thousand at 20:46
  • Judges 20:35 says, “The LORD struck Benjamin before Israel; and the children of Israel destroyed of Benjamin that day twenty-five thousand one hundred men. All these drew the sword.” The Korean Revised Version also reads 이만 오천 일백.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 20:29–35, engwebp

      29Israel set ambushes all around Gibeah.

      30The children of Israel went up against the children of Benjamin on the third day, and set themselves in array against Gibeah, as at other times.

      31The children of Benjamin went out against the people, and were drawn away from the city; and they began to strike and kill of the people as at other times, in the highways, of which one goes up to Bethel and the other to Gibeah, in the field, about thirty men of Israel.

      32The children of Benjamin said, “They are struck down before us, as at the first.” But the children of Israel said, “Let’s flee, and draw them away from the city to the highways.”

      33All the men of Israel rose up out of their place and set themselves in array at Baal Tamar. Then the ambushers of Israel broke out of their place, even out of Maareh Geba.

      34Ten thousand chosen men out of all Israel came over against Gibeah, and the battle was severe; but they didn’t know that disaster was close to them.

      35The LORD struck Benjamin before Israel; and the children of Israel destroyed of Benjamin that day twenty-five thousand one hundred men. All these drew the sword.

  • Judges 20:44–45 says that eighteen thousand men of Benjamin fell, that five thousand men of them were gleaned in the highways, and that at Gidom two thousand men of them were struck; 20:46 says, “So that all who fell that day of Benjamin were twenty-five thousand men who drew the sword. All these were men of valor.” The Korean Revised Version also reads 이만 오천.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 20:42–46, engwebp

      42Therefore they turned their backs before the men of Israel to the way of the wilderness, but the battle followed hard after them; and those who came out of the cities destroyed them in the middle of it.

      43They surrounded the Benjamites, chased them, and trod them down at their resting place, as far as near Gibeah toward the sunrise.

      44Eighteen thousand men of Benjamin fell; all these were men of valor.

      45They turned and fled toward the wilderness to the rock of Rimmon. They gleaned five thousand men of them in the highways, and followed hard after them to Gidom, and struck two thousand men of them.

      46So that all who fell that day of Benjamin were twenty-five thousand men who drew the sword. All these were men of valor.

Judges 20:35 counts the men of Benjamin whom the children of Israel destroyed that day as twenty-five thousand one hundred; 20:44–45 gives eighteen thousand, five thousand and two thousand; and 20:46 counts all who fell that day of Benjamin, men who drew the sword, as twenty-five thousand. The two editions give the same numbers. This collection records each verse’s number as that verse gives it, and neither reconciles the numbers nor decides between them.

The ark of the covenant of God that was “there” when Israel came to Bethel and asked (Judges 20:26–28), and Shiloh (Joshua 18:1, Judges 21:19)

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The ark of the covenant of God that was “there” when Israel came to Bethel and asked (Judges 20:26–28), and Shiloh (Joshua 18:1, Judges 21:19)
  • Judges 20:26–28 says that all the children of Israel and all the people came to Bethel, wept, sat there before the LORD, and offered burnt offerings and peace offerings before the LORD, and that they asked the LORD; the text adds, “for the ark of the covenant of God was there in those days, and Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 20:26–28, engwebp

      26Then all the children of Israel and all the people went up, and came to Bethel, and wept, and sat there before the LORD, and fasted that day until evening; then they offered burnt offerings and peace offerings before the LORD.

      27The children of Israel asked the LORD (for the ark of the covenant of God was there in those days,

      28and Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days), saying, “Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease?” The LORD said, “Go up; for tomorrow I will deliver him into your hand.”

  • Joshua 18:1 says, “The whole congregation of the children of Israel assembled themselves together at Shiloh, and set up the Tent of Meeting there.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 18:1–2, engwebp

      1The whole congregation of the children of Israel assembled themselves together at Shiloh, and set up the Tent of Meeting there. The land was subdued before them.

      2Seven tribes remained among the children of Israel, which had not yet divided their inheritance.

  • Judges 21:19 has the elders of the congregation say, “Behold, there is a feast of the LORD from year to year in Shiloh, which is on the north of Bethel, on the east side of the highway that goes up from Bethel to Shechem, and on the south of Lebonah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 21:16–22, engwebp

      16Then the elders of the congregation said, “How shall we provide wives for those who remain, since the women are destroyed out of Benjamin?”

      17They said, “There must be an inheritance for those who are escaped of Benjamin, that a tribe not be blotted out from Israel.

      18However, we may not give them wives of our daughters, for the children of Israel had sworn, saying, ‘Cursed is he who gives a wife to Benjamin.’”

      19They said, “Behold, there is a feast of the LORD from year to year in Shiloh, which is on the north of Bethel, on the east side of the highway that goes up from Bethel to Shechem, and on the south of Lebonah.”

      20They commanded the children of Benjamin, saying, “Go and lie in wait in the vineyards,

      21and see, and behold, if the daughters of Shiloh come out to dance in the dances, then come out of the vineyards, and each man catch his wife of the daughters of Shiloh, and go to the land of Benjamin.

      22It shall be, when their fathers or their brothers come to complain to us, that we will say to them, ‘Grant them graciously to us, because we didn’t take for each man his wife in battle, neither did you give them to them; otherwise you would now be guilty.’”

  • 1 Samuel 4:3–4 has the elders of Israel say, “Let’s get the ark of the LORD’s covenant out of Shiloh and bring it to us, that it may come among us and save us out of the hand of our enemies”; so the people sent to Shiloh, and they brought from there the ark of the covenant of the LORD of Armies, who sits above the cherubim; and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 4:3–4, engwebp

      3When the people had come into the camp, the elders of Israel said, “Why has the LORD defeated us today before the Philistines? Let’s get the ark of the LORD’s covenant out of Shiloh and bring it to us, that it may come among us and save us out of the hand of our enemies.”

      4So the people sent to Shiloh, and they brought from there the ark of the covenant of the LORD of Armies, who sits above the cherubim; and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.

Judges 20:26–28 says that the ark of the covenant of God was there when the children of Israel came to Bethel and asked the LORD; Joshua 18:1 says that the whole congregation of the children of Israel set up the Tent of Meeting at Shiloh; Judges 21:19 gives the elders’ word that there is a feast of the LORD from year to year in Shiloh; and 1 Samuel 4:3–4 says that the people sent to Shiloh and brought from there the ark of the covenant of the LORD of Armies. This collection records each passage as it reads, and does not decide where the ark and the Tent of Meeting were at what time, or how these passages relate.

Ramathaim Zophim of 1 Samuel 1:1 and Ramah of 1:19 and 2:11

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Ramathaim Zophim of 1 Samuel 1:1 and Ramah of 1:19 and 2:11
  • 1 Samuel 1:1 says, “Now there was a certain man of Ramathaim Zophim, of the hill country of Ephraim, and his name was Elkanah, …” The Korean Revised Version writes the name as one word, 라마다임소빔.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 1:1–2, engwebp

      1Now there was a certain man of Ramathaim Zophim, of the hill country of Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.

      2He had two wives. The name of one was Hannah, and the name of the other Peninnah. Peninnah had children, but Hannah had no children.

  • 1 Samuel 1:19 says, “They rose up in the morning early and worshiped the LORD, then returned and came to their house to Ramah. Then Elkanah knew Hannah his wife”; 2:11 says, “Elkanah went to Ramah to his house.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

1 Samuel 1:1 calls Elkanah a man of Ramathaim Zophim, of the hill country of Ephraim; 1:19 has them return and come to their house to Ramah, and 2:11 has Elkanah go to Ramah to his house. Both editions write the two names differently (라마다임소빔 and 라마, Ramathaim Zophim and Ramah). The text does not say whether the two names are one place or two. This collection records the differently written names apart and does not decide whether they are the same place.

Ebenezer of 1 Samuel 4:1 and 5:1, and the stone Samuel names Ebenezer at 7:12

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Ebenezer of 1 Samuel 4:1 and 5:1, and the stone Samuel names Ebenezer at 7:12
  • 1 Samuel 4:1 says that Israel went out against the Philistines to battle and encamped beside Ebenezer, and the Philistines encamped in Aphek; 5:1 says that the Philistines had taken God’s ark, and they brought it from Ebenezer to Ashdod. These verses do not say where Ebenezer is.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 4:1–2, engwebp

      1The word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and encamped beside Ebenezer; and the Philistines encamped in Aphek.

      2The Philistines put themselves in array against Israel. When they joined battle, Israel was defeated by the Philistines, who killed about four thousand men of the army in the field.

    • 1SA 5:1–5, engwebp

      1Now the Philistines had taken God’s ark, and they brought it from Ebenezer to Ashdod.

      2The Philistines took God’s ark, and brought it into the house of Dagon and set it by Dagon.

      3When the people of Ashdod arose early on the next day, behold, Dagon had fallen on his face to the ground before the LORD’s ark. They took Dagon and set him in his place again.

      4When they arose early on the following morning, behold, Dagon had fallen on his face to the ground before the LORD’s ark; and the head of Dagon and both the palms of his hands were cut off on the threshold. Only Dagon’s torso was intact.

      5Therefore neither the priests of Dagon nor any who come into Dagon’s house step on the threshold of Dagon in Ashdod to this day.

  • 1 Samuel 7:12 says, “Then Samuel took a stone and set it between Mizpah and Shen, and called its name Ebenezer, saying, ‘The LORD helped us until now.’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

1 Samuel 4:1 says that Israel encamped beside Ebenezer, 5:1 that the Philistines brought God’s ark from Ebenezer to Ashdod, and 7:12 that Samuel called the stone he set between Mizpah and Shen Ebenezer. In the text the name at 4:1 and 5:1 comes before the naming at 7:12, and the text does not say whether these are one place or two. This collection records the Ebenezer of the three verses under one entry, and does not decide whether they are the same place.

Rachel’s grave of Genesis 35:19–20 and Rachel’s tomb on the border of Benjamin at Zelzah in 1 Samuel 10:2

AI-assisted, human review pending, 2026-09-20

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Rachel’s grave of Genesis 35:19–20 and Rachel’s tomb on the border of Benjamin at Zelzah in 1 Samuel 10:2
  • Genesis 35:19–20 says, “Rachel died, and was buried on the way to Ephrath (also called Bethlehem). Jacob set up a pillar on her grave. The same is the Pillar of Rachel’s grave to this day.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 35:16–20, engwebp

      16They traveled from Bethel. There was still some distance to come to Ephrath, and Rachel travailed. She had hard labor.

      17When she was in hard labor, the midwife said to her, “Don’t be afraid, for now you will have another son.”

      18As her soul was departing (for she died), she named him Benoni, but his father named him Benjamin.

      19Rachel died, and was buried on the way to Ephrath (also called Bethlehem).

      20Jacob set up a pillar on her grave. The same is the Pillar of Rachel’s grave to this day.

  • 1 Samuel 10:2 has Samuel say to Saul, “When you have departed from me today, then you will find two men by Rachel’s tomb, on the border of Benjamin at Zelzah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 10:1–8, engwebp

      1Then Samuel took the vial of oil and poured it on his head, then kissed him and said, “Hasn’t the LORD anointed you to be prince over his inheritance?

      2When you have departed from me today, then you will find two men by Rachel’s tomb, on the border of Benjamin at Zelzah. They will tell you, ‘The donkeys which you went to look for have been found; and behold, your father has stopped caring about the donkeys and is anxious for you, saying, “What shall I do for my son?”’

      3“Then you will go on forward from there, and you will come to the oak of Tabor. Three men will meet you there going up to God to Bethel: one carrying three young goats, and another carrying three loaves of bread, and another carrying a container of wine.

      4They will greet you and give you two loaves of bread, which you shall receive from their hand.

      5“After that you will come to the hill of God, where the garrison of the Philistines is; and it will happen, when you have come there to the city, that you will meet a band of prophets coming down from the high place with a lute, a tambourine, a pipe, and a harp before them; and they will be prophesying.

      6Then the LORD’s Spirit will come mightily on you, then you will prophesy with them and will be turned into another man.

      7Let it be, when these signs have come to you, that you do what is appropriate for the occasion; for God is with you.

      8“Go down ahead of me to Gilgal; and behold, I will come down to you to offer burnt offerings and to sacrifice sacrifices of peace offerings. Wait seven days, until I come to you and show you what you are to do.”

Genesis 35:19–20 says that Rachel was buried on the way to Ephrath (also called Bethlehem) and that Jacob set up a pillar on her grave; 1 Samuel 10:2 names Rachel’s tomb, on the border of Benjamin at Zelzah, in Samuel’s words to Saul. In both editions Genesis names the way to Ephrath and 1 Samuel the border of Benjamin at Zelzah. The text does not say how Zelzah stands to the way to Ephrath. This collection gives the tomb no entry, records both passages as Rachel’s evidence, and does not decide whether the two passages speak of one place.

Saul’s age and years at 1 Samuel 13:1, and the forty years of Acts 13:21

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Saul’s age and years at 1 Samuel 13:1, and the forty years of Acts 13:21
  • At 1 Samuel 13:1 the Korean Revised Version reads 사울이 왕이 될 때에 사십세라 그가 이스라엘을 다스린지 이년에, which gives his age when he became king as forty (사십세) and ends with 다스린지 이년에 (when he had reigned over Israel two years), a clause that runs on into 13:2 and gives no other number of years.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • WEB reads at 1 Samuel 13:1, “Saul was thirty years old when he became king, and he reigned over Israel forty-two years.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Acts 13:21 says, in Paul’s words in the synagogue at Antioch of Pisidia, “Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 13:14–41, engwebp

      14But they, passing on from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day and sat down.

      15After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, “Brothers, if you have any word of exhortation for the people, speak.”

      16Paul stood up, and gesturing with his hand said, “Men of Israel, and you who fear God, listen.

      17The God of this people chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt, and with an uplifted arm, he led them out of it.

      18For a period of about forty years he put up with them in the wilderness.

      19When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance for about four hundred fifty years.

      20After these things, he gave them judges until Samuel the prophet.

      21Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.

      22When he had removed him, he raised up David to be their king, to whom he also testified, ‘I have found David the son of Jesse, a man after my heart, who will do all my will.’

      23From this man’s offspring, God has brought salvation to Israel according to his promise,

      24before his coming, when John had first preached the baptism of repentance to Israel.

      25As John was fulfilling his course, he said, ‘What do you suppose that I am? I am not he. But behold, one comes after me, the sandals of whose feet I am not worthy to untie.’

      26“Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you.

      27For those who dwell in Jerusalem, and their rulers, because they didn’t know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him.

      28Though they found no cause for death, they still asked Pilate to have him killed.

      29When they had fulfilled all things that were written about him, they took him down from the tree and laid him in a tomb.

      30But God raised him from the dead,

      31and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people.

      32We bring you good news of the promise made to the fathers,

      33that God has fulfilled this to us, their children, in that he raised up Jesus. As it is also written in the second psalm, ‘You are my Son. Today I have become your father.’

      34“Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: ‘I will give you the holy and sure blessings of David.’

      35Therefore he says also in another psalm, ‘You will not allow your Holy One to see decay.’

      36For David, after he had in his own generation served the counsel of God, fell asleep, was laid with his fathers, and saw decay.

      37But he whom God raised up saw no decay.

      38Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins;

      39and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses.

      40Beware therefore, lest that come on you which is spoken in the prophets:

      41‘Behold, you scoffers! Wonder and perish, for I work a work in your days, a work which you will in no way believe, if one declares it to you.’”

At 1 Samuel 13:1 the Korean Revised Version says Saul was forty years old when he became king and runs on into 13:2 with 그가 이스라엘을 다스린지 이년에, while WEB says he was thirty years old when he became king and reigned over Israel forty-two years. Acts 13:21 says God gave them Saul the son of Kish for forty years. This collection records what each edition and each book says and does not decide Saul’s age when he became king or the years of his reign.

Unresolved interpretation: David, for whom Saul sent messengers to Jesse (1 Samuel 16:18–23), and Saul’s question, “Abner, whose son is this youth?” (17:55–58)
  • 1 Samuel 16:18 has one of the young men answer, “Behold, I have seen a son of Jesse the Bethlehemite who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the LORD is with him.” At 16:19–22 Saul sends messengers to Jesse, and says, “Send me David your son, who is with the sheep”; David comes to Saul and stands before him, and the text says, “He loved him greatly; and he became his armor bearer”; and Saul sends to Jesse, saying, “Please let David stand before me, for he has found favor in my sight.” At 16:23, when the spirit from God is on Saul, David takes the harp and plays with his hand. The Korean Revised Version says at 16:21 that Saul loved David greatly and made him his armor bearer.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 16:14–18, engwebp

      14Now the LORD’s Spirit departed from Saul, and an evil spirit from the LORD troubled him.

      15Saul’s servants said to him, “See now, an evil spirit from God troubles you.

      16Let our lord now command your servants who are in front of you to seek out a man who is a skillful player on the harp. Then when the evil spirit from God is on you, he will play with his hand, and you will be well.”

      17Saul said to his servants, “Provide me now a man who can play well, and bring him to me.”

      18Then one of the young men answered and said, “Behold, I have seen a son of Jesse the Bethlehemite who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the LORD is with him.”

    • 1SA 16:19–23, engwebp

      19Therefore Saul sent messengers to Jesse, and said, “Send me David your son, who is with the sheep.”

      20Jesse took a donkey loaded with bread, a container of wine, and a young goat, and sent them by David his son to Saul.

      21David came to Saul and stood before him. He loved him greatly; and he became his armor bearer.

      22Saul sent to Jesse, saying, “Please let David stand before me, for he has found favor in my sight.”

      23When the spirit from God was on Saul, David took the harp and played with his hand; so Saul was refreshed and was well, and the evil spirit departed from him.

  • 1 Samuel 17:55 says that when Saul saw David go out against the Philistine, he said to Abner, the captain of the army, “Abner, whose son is this youth?” and Abner said, “As your soul lives, O king, I can’t tell.” At 17:56 the king says, “Inquire whose son the young man is!” At 17:57–58 Abner brings David before Saul with the head of the Philistine in his hand, Saul says to him, “Whose son are you, you young man?” and David answers, “I am the son of your servant Jesse the Bethlehemite.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 17:55–58, engwebp

      55When Saul saw David go out against the Philistine, he said to Abner, the captain of the army, “Abner, whose son is this youth?” Abner said, “As your soul lives, O king, I can’t tell.”

      56The king said, “Inquire whose son the young man is!”

      57As David returned from the slaughter of the Philistine, Abner took him and brought him before Saul with the head of the Philistine in his hand.

      58Saul said to him, “Whose son are you, you young man?” David answered, “I am the son of your servant Jesse the Bethlehemite.”

1 Samuel 16:18–23 says that when one of the young men spoke of a son of Jesse the Bethlehemite, Saul sent messengers to Jesse, and said, “Send me David your son, who is with the sheep”; that when David came to Saul and stood before him, “He loved him greatly; and he became his armor bearer”; that Saul sent to Jesse, asking that David stand before him; and that when the spirit from God was on Saul, David took the harp and played with his hand. The Korean Revised Version says at 16:21 that Saul loved David greatly and made him his armor bearer. 17:55–58 says that when David went out against the Philistine, Saul asked Abner whose son the youth was, and Abner said he could not tell; and that when Saul asked David, David answered, “I am the son of your servant Jesse the Bethlehemite.” The text does not say how the two passages go together. This collection records each passage as its verses read, and neither reconciles them nor decides between them.

Unresolved interpretation: The proverb “Is Saul also among the prophets?” in 1 Samuel 10:9–13 and 19:18–24
  • 1 Samuel 10:10 says, “When they came there to the hill, behold, a band of prophets met him; and the Spirit of God came mightily on him, and he prophesied among them.” At 10:11–12, when all who knew him before saw that he prophesied with the prophets, the people said to one another, “What is this that has come to the son of Kish? Is Saul also among the prophets?” One from the same place answered, “Who is their father?” The text then says, “Therefore it became a proverb, ‘Is Saul also among the prophets?’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 10:9–13, engwebp

      9It was so, that when he had turned his back to go from Samuel, God gave him another heart; and all those signs happened that day.

      10When they came there to the hill, behold, a band of prophets met him; and the Spirit of God came mightily on him, and he prophesied among them.

      11When all who knew him before saw that, behold, he prophesied with the prophets, then the people said to one another, “What is this that has come to the son of Kish? Is Saul also among the prophets?”

      12One from the same place answered, “Who is their father?” Therefore it became a proverb, “Is Saul also among the prophets?”

      13When he had finished prophesying, he came to the high place.

  • 1 Samuel 19:19–21 says that Saul was told, “Behold, David is at Naioth in Ramah,” and sent messengers to seize David; God’s Spirit came on Saul’s messengers, and they also prophesied, and so did the other messengers and those he sent the third time. At 19:23–24 he went there to Naioth in Ramah; God’s Spirit came on him also, and he went on, and prophesied, until he came to Naioth in Ramah; he also stripped off his clothes, prophesied before Samuel and lay down naked all that day and all that night. The text then says, “Therefore they say, ‘Is Saul also among the prophets?’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 19:18–24, engwebp

      18Now David fled and escaped, and came to Samuel at Ramah, and told him all that Saul had done to him. He and Samuel went and lived in Naioth.

      19Saul was told, saying, “Behold, David is at Naioth in Ramah.”

      20Saul sent messengers to seize David; and when they saw the company of the prophets prophesying, and Samuel standing as head over them, God’s Spirit came on Saul’s messengers, and they also prophesied.

      21When Saul was told, he sent other messengers, and they also prophesied. Saul sent messengers again the third time, and they also prophesied.

      22Then he also went to Ramah, and came to the great well that is in Secu: and he asked, “Where are Samuel and David?” One said, “Behold, they are at Naioth in Ramah.”

      23He went there to Naioth in Ramah. Then God’s Spirit came on him also, and he went on, and prophesied, until he came to Naioth in Ramah.

      24He also stripped off his clothes. He also prophesied before Samuel and lay down naked all that day and all that night. Therefore they say, “Is Saul also among the prophets?”

1 Samuel 10:10–12 says that when Saul prophesied among a band of prophets, all who knew him before saw it and the people said to one another, “Is Saul also among the prophets?”, and goes on, “Therefore it became a proverb”; 19:19–24 tells how God’s Spirit came on the messengers Saul sent to Naioth in Ramah and then on Saul, who went there, and they prophesied, and says, “Therefore they say, ‘Is Saul also among the prophets?’” Both passages put a “therefore” before the saying; the Korean Revised Version writes 선지자들 (the prophets) at 10:11–12 and 선지자 at 19:24, and the WEB writes “Is Saul also among the prophets?” in both. The text does not say how the two passages relate. This collection records each passage as it reads, and does not decide from which event the saying came.

Unresolved interpretation: Saul’s death as 1 Samuel 31 and 2 Samuel 1 tell it
  • 1 Samuel 31:3–6 says, “The battle went hard against Saul, and the archers overtook him; and he was greatly distressed by reason of the archers. Then Saul said to his armor bearer, ‘Draw your sword, and thrust me through with it, lest these uncircumcised come and thrust me through and abuse me!’ But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it. When his armor bearer saw that Saul was dead, he likewise fell on his sword, and died with him. So Saul died with his three sons, his armor bearer, and all his men that same day together.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 31:1–6, engwebp

      1Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain on Mount Gilboa.

      2The Philistines overtook Saul and his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul.

      3The battle went hard against Saul, and the archers overtook him; and he was greatly distressed by reason of the archers.

      4Then Saul said to his armor bearer, “Draw your sword, and thrust me through with it, lest these uncircumcised come and thrust me through and abuse me!” But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it.

      5When his armor bearer saw that Saul was dead, he likewise fell on his sword, and died with him.

      6So Saul died with his three sons, his armor bearer, and all his men that same day together.

  • 2 Samuel 1:5–10 has David say to the young man who told him, “How do you know that Saul and Jonathan his son are dead?”, and the young man who told him say, “As I happened by chance on Mount Gilboa, behold, Saul was leaning on his spear; and behold, the chariots and the horsemen followed close behind him. When he looked behind him, he saw me and called to me. I answered, ‘Here I am.’ He said to me, ‘Who are you?’ I answered him, ‘I am an Amalekite.’ He said to me, ‘Please stand beside me, and kill me, for anguish has taken hold of me because my life lingers in me.’ So I stood beside him and killed him, because I was sure that he could not live after he had fallen. I took the crown that was on his head and the bracelet that was on his arm, and have brought them here to my lord.” At 1:16 David says to him, “Your blood be on your head, for your mouth has testified against you, saying, ‘I have slain the LORD’s anointed.’” The Korean Revised Version names Saul at 1:7, where WEB has “he”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 1:5–10, engwebp

      5David said to the young man who told him, “How do you know that Saul and Jonathan his son are dead?”

      6The young man who told him said, “As I happened by chance on Mount Gilboa, behold, Saul was leaning on his spear; and behold, the chariots and the horsemen followed close behind him.

      7When he looked behind him, he saw me and called to me. I answered, ‘Here I am.’

      8He said to me, ‘Who are you?’ I answered him, ‘I am an Amalekite.’

      9He said to me, ‘Please stand beside me, and kill me, for anguish has taken hold of me because my life lingers in me.’

      10So I stood beside him and killed him, because I was sure that he could not live after he had fallen. I took the crown that was on his head and the bracelet that was on his arm, and have brought them here to my lord.”

    • 2SA 1:13–16, engwebp

      13David said to the young man who told him, “Where are you from?” He answered, “I am the son of a foreigner, an Amalekite.”

      14David said to him, “Why were you not afraid to stretch out your hand to destroy the LORD’s anointed?”

      15David called one of the young men and said, “Go near, and cut him down!” He struck him so that he died.

      16David said to him, “Your blood be on your head, for your mouth has testified against you, saying, ‘I have slain the LORD’s anointed.’”

  • 1 Chronicles 10:2–6 says, “The Philistines followed hard after Saul and after his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul. The battle went hard against Saul, and the archers overtook him; and he was distressed by reason of the archers. Then Saul said to his armor bearer, ‘Draw your sword, and thrust me through with it, lest these uncircumcised come and abuse me.’ But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it. When his armor bearer saw that Saul was dead, he likewise fell on his sword and died. So Saul died with his three sons; and all his house died together.” 10:13–14 says, “So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire, and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.” The Korean Revised Version reads 사울을 맹렬히 치며 (struck Saul fiercely) at 10:3, where WEB reads “The battle went hard against Saul”, and names the LORD at 10:14 (여호와께서 저를 죽이시고), where WEB has “he”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 10:1–6, engwebp

      1Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain on Mount Gilboa.

      2The Philistines followed hard after Saul and after his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul.

      3The battle went hard against Saul, and the archers overtook him; and he was distressed by reason of the archers.

      4Then Saul said to his armor bearer, “Draw your sword, and thrust me through with it, lest these uncircumcised come and abuse me.” But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it.

      5When his armor bearer saw that Saul was dead, he likewise fell on his sword and died.

      6So Saul died with his three sons; and all his house died together.

    • 1CH 10:13–14, engwebp

      13So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire,

      14and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.

1 Samuel 31:3–6 says that Saul took his sword and fell on it, and that his armor bearer saw that Saul was dead and likewise fell on his sword and died with him. 2 Samuel 1:6–10 has the young man who told David say that on Mount Gilboa Saul was leaning on his spear and called to the young man, saying, “Please stand beside me, and kill me”, and that the young man stood beside him and killed him, and took the crown and the bracelet and brought them to David. At 1:16 David says to him, “Your blood be on your head, for your mouth has testified against you, saying, ‘I have slain the LORD’s anointed.’” 1 Chronicles 10:4–5 says that Saul took his sword and fell on it, and that his armor bearer saw that Saul was dead and likewise fell on his sword and died; 10:6 says, “So Saul died with his three sons; and all his house died together”; and 10:13–14 says that Saul died for his trespass against the LORD, and that the LORD killed him and turned the kingdom over to David the son of Jesse (WEB: “Therefore he killed him”). The text does not say whether the young man spoke truly. This collection records the three accounts each as its passages give it, and does not decide how Saul died.

Unresolved interpretation: Whether Saul inquired of the LORD: 1 Samuel 28:6 and 1 Chronicles 10:14
  • 1 Samuel 28:6 says, “When Saul inquired of the LORD, the LORD didn’t answer him by dreams, by Urim, or by prophets.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 28:3–6, engwebp

      3Now Samuel was dead, and all Israel had mourned for him and buried him in Ramah, even in his own city. Saul had sent away those who had familiar spirits and the wizards out of the land.

      4The Philistines gathered themselves together, and came and encamped in Shunem; and Saul gathered all Israel together, and they encamped in Gilboa.

      5When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly.

      6When Saul inquired of the LORD, the LORD didn’t answer him by dreams, by Urim, or by prophets.

  • 1 Chronicles 10:13–14 says, “So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire, and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 10:13–14, engwebp

      13So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire,

      14and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.

1 Samuel 28:6 says that Saul inquired of the LORD and the LORD did not answer him by dreams, by Urim, or by prophets; 1 Chronicles 10:13–14 says that Saul asked counsel of one who had a familiar spirit, to inquire, and did not inquire of the LORD. The text does not say how the two passages stand together. This collection records each passage as it is written, and does not decide whether Saul inquired of the LORD.

Unresolved interpretation: Ner and Kish of 1 Chronicles 8:33 and 9:39
  • 1 Chronicles 8:33 says, “Ner became the father of Kish. Kish became the father of Saul.” 9:35–36 says, “Jeiel the father of Gibeon, whose wife’s name was Maacah, lived in Gibeon. His firstborn son was Abdon, then Zur, Kish, Baal, Ner, Nadab,”; and 9:39, “Ner became the father of Kish. Kish became the father of Saul.”
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 8:33–40, engwebp

      33Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      34The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      35The sons of Micah: Pithon, Melech, Tarea, and Ahaz.

      36Ahaz became the father of Jehoaddah. Jehoaddah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      37Moza became the father of Binea. Raphah was his son, Eleasah his son, and Azel his son.

      38Azel had six sons, whose names are these: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. All these were the sons of Azel.

      39The sons of Eshek his brother: Ulam his firstborn, Jeush the second, and Eliphelet the third.

      40The sons of Ulam were mighty men of valor, archers, and had many sons, and grandsons, one hundred fifty. All these were of the sons of Benjamin.

    • 1CH 9:35–38, engwebp

      35Jeiel the father of Gibeon, whose wife’s name was Maacah, lived in Gibeon.

      36His firstborn son was Abdon, then Zur, Kish, Baal, Ner, Nadab,

      37Gedor, Ahio, Zechariah, and Mikloth.

      38Mikloth became the father of Shimeam. They also lived with their relatives in Jerusalem, near their relatives.

    • 1CH 9:39–44, engwebp

      39Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      40The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      41The sons of Micah: Pithon, Melech, Tahrea, and Ahaz.

      42Ahaz became the father of Jarah. Jarah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      43Moza became the father of Binea, Rephaiah his son, Eleasah his son, and Azel his son.

      44Azel had six sons, whose names are Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. These were the sons of Azel.

  • 1 Samuel 9:1 says, “Now there was a man of Benjamin, whose name was Kish the son of Abiel”, and 14:51, “Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 9:1–2, engwebp

      1Now there was a man of Benjamin, whose name was Kish the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a Benjamite, a mighty man of valor.

      2He had a son whose name was Saul, an impressive young man; and there was not among the children of Israel a more handsome person than he. From his shoulders and upward he was taller than any of the people.

    • 1SA 14:49–51, engwebp

      49Now the sons of Saul were Jonathan, Ishvi, and Malchishua; and the names of his two daughters were these: the name of the firstborn Merab, and the name of the younger Michal.

      50The name of Saul’s wife was Ahinoam the daughter of Ahimaaz. The name of the captain of his army was Abner the son of Ner, Saul’s uncle.

      51Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.

1 Chronicles 8:33 and 9:39 say that Ner became the father of Kish and Kish the father of Saul, and 9:35–36 name Kish and Ner among the sons of Jeiel the father of Gibeon. 1 Samuel 9:1 names Kish the son of Abiel, and 14:51 says, “Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.” The text does not say whether the Ner of 1 Chronicles is Ner the father of Abner, whether the Kish and Ner of 9:36 are the Ner and Kish of 9:39, or how the fathers it gives Kish stand together. This collection holds the Kish who became the father of Saul as one entry (9:39), holds Abiel as the father of Kish and of Ner by 1 Samuel 9:1 and 14:51, and records the Ner of 1 Chronicles as a name of its lists, linked to no entry, with no relation written between Ner and Kish. It decides nothing.

Unresolved interpretation: Eshbaal and Merib-baal of 1 Chronicles 8 and 9
  • 2 Samuel 2:8 says, “Now Abner the son of Ner, captain of Saul’s army, had taken Ishbosheth the son of Saul and brought him over to Mahanaim.” 4:4 says that Jonathan, Saul’s son, had a son who was lame in his feet, and ends, “His name was Mephibosheth.” 9:12 says, “Mephibosheth had a young son, whose name was Mica.”
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 2:8–11, engwebp

      8Now Abner the son of Ner, captain of Saul’s army, had taken Ishbosheth the son of Saul and brought him over to Mahanaim.

      9He made him king over Gilead, over the Ashurites, over Jezreel, over Ephraim, over Benjamin, and over all Israel.

      10Ishbosheth, Saul’s son, was forty years old when he began to reign over Israel, and he reigned two years. But the house of Judah followed David.

      11The time that David was king in Hebron over the house of Judah was seven years and six months.

    • 2SA 4:4, engwebp

      4Now Jonathan, Saul’s son, had a son who was lame in his feet. He was five years old when the news came about Saul and Jonathan out of Jezreel; and his nurse picked him up and fled. As she hurried to flee, he fell and became lame. His name was Mephibosheth.

    • 2SA 9:9–13, engwebp

      9Then the king called to Ziba, Saul’s servant, and said to him, “All that belonged to Saul and to all his house I have given to your master’s son.

      10Till the land for him—you, your sons, and your servants. Bring in the harvest, that your master’s son may have bread to eat; but Mephibosheth your master’s son will always eat bread at my table.” Now Ziba had fifteen sons and twenty servants.

      11Then Ziba said to the king, “According to all that my lord the king commands his servant, so your servant will do.” So Mephibosheth ate at the king’s table like one of the king’s sons.

      12Mephibosheth had a young son, whose name was Mica. All who lived in Ziba’s house were servants to Mephibosheth.

      13So Mephibosheth lived in Jerusalem, for he ate continually at the king’s table. He was lame in both his feet.

  • 1 Chronicles 8:33–34 and 9:39–40 both say, “Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal. The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 8:33–40, engwebp

      33Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      34The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      35The sons of Micah: Pithon, Melech, Tarea, and Ahaz.

      36Ahaz became the father of Jehoaddah. Jehoaddah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      37Moza became the father of Binea. Raphah was his son, Eleasah his son, and Azel his son.

      38Azel had six sons, whose names are these: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. All these were the sons of Azel.

      39The sons of Eshek his brother: Ulam his firstborn, Jeush the second, and Eliphelet the third.

      40The sons of Ulam were mighty men of valor, archers, and had many sons, and grandsons, one hundred fifty. All these were of the sons of Benjamin.

    • 1CH 9:39–44, engwebp

      39Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      40The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      41The sons of Micah: Pithon, Melech, Tahrea, and Ahaz.

      42Ahaz became the father of Jarah. Jarah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      43Moza became the father of Binea, Rephaiah his son, Eleasah his son, and Azel his son.

      44Azel had six sons, whose names are Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. These were the sons of Azel.

2 Samuel 2:8 names Ishbosheth the son of Saul, 4:4 Mephibosheth the son of Jonathan, and 9:12 Mica the son of Mephibosheth. 1 Chronicles 8:33–34 and 9:39–40 name Eshbaal among the sons of Saul, Merib-baal the son of Jonathan, and Micah, whom Merib-baal fathered. Both editions write the first two names otherwise: the Korean Revised Version reads 이스보셋 and 에스바알, 므비보셋 and 므립바알, and WEB Ishbosheth and Eshbaal, Mephibosheth and Merib-baal. The Korean Revised Version writes 미가 in both books, and WEB Mica in 2 Samuel 9:12 and Micah in 1 Chronicles. The text does not say whether they are the same men. This collection records the Eshbaal, Merib-baal and Micah of 1 Chronicles as names of its lists, linked to no entry of 2 Samuel, and does not decide whether they are the same men.

Bedan of 1 Samuel 12:11

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Bedan of 1 Samuel 12:11
  • At 1 Samuel 12:11 Samuel says to the people, “The LORD sent Jerubbaal, Bedan, Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side; and you lived in safety.” The Korean Revised Version has Samuel say 나 사무엘 (I, Samuel).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 12:6–12, engwebp

      6Samuel said to the people, “It is the LORD who appointed Moses and Aaron, and that brought your fathers up out of the land of Egypt.

      7Now therefore stand still, that I may plead with you before the LORD concerning all the righteous acts of the LORD, which he did to you and to your fathers.

      8“When Jacob had come into Egypt, and your fathers cried to the LORD, then the LORD sent Moses and Aaron, who brought your fathers out of Egypt, and made them to dwell in this place.

      9But they forgot the LORD their God; and he sold them into the hand of Sisera, captain of the army of Hazor, and into the hand of the Philistines, and into the hand of the king of Moab; and they fought against them.

      10They cried to the LORD, and said, ‘We have sinned, because we have forsaken the LORD and have served the Baals and the Ashtaroth; but now deliver us out of the hand of our enemies, and we will serve you.’

      11The LORD sent Jerubbaal, Bedan, Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side; and you lived in safety.

      12“When you saw that Nahash the king of the children of Ammon came against you, you said to me, ‘No, but a king shall reign over us,’ when the LORD your God was your king.

  • Judges 2:16 says, “The LORD raised up judges, who saved them out of the hand of those who plundered them,” and 2:18 that when the LORD raised up judges for them, the LORD was with the judge, and saved them out of the hand of their enemies all the days of the judge. Judges names no Bedan.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 2:16–19, engwebp

      16The LORD raised up judges, who saved them out of the hand of those who plundered them.

      17Yet they didn’t listen to their judges; for they prostituted themselves to other gods, and bowed themselves down to them. They quickly turned away from the way in which their fathers walked, obeying the LORD’s commandments. They didn’t do so.

      18When the LORD raised up judges for them, then the LORD was with the judge, and saved them out of the hand of their enemies all the days of the judge; for it grieved the LORD because of their groaning by reason of those who oppressed them and troubled them.

      19But when the judge was dead, they turned back, and dealt more corruptly than their fathers in following other gods to serve them and to bow down to them. They didn’t cease what they were doing, or give up their stubborn ways.

1 Samuel 12:11 has Samuel say, “The LORD sent Jerubbaal, Bedan, Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side”; Judges 2:16–19 says the LORD raised up judges who saved them, but the name Bedan is not in Judges. This collection records Bedan as 1 Samuel 12:11 names him, in an entry of his own, and does not decide whether he is anyone Judges tells of.

Ophrah of Judges 6 and Ophrah of 1 Samuel 13:17

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Ophrah of Judges 6 and Ophrah of 1 Samuel 13:17
  • Judges 6:11 says, “The LORD’s angel came and sat under the oak which was in Ophrah, that belonged to Joash the Abiezrite,” and 6:24 that the altar Gideon built there to the LORD is still, to this day, in Ophrah of the Abiezrites.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 6:11–24, engwebp

      11The LORD’s angel came and sat under the oak which was in Ophrah, that belonged to Joash the Abiezrite. His son Gideon was beating out wheat in the wine press, to hide it from the Midianites.

      12The LORD’s angel appeared to him, and said to him, “The LORD is with you, you mighty man of valor!”

      13Gideon said to him, “Oh, my lord, if the LORD is with us, why then has all this happened to us? Where are all his wondrous works which our fathers told us of, saying, ‘Didn’t the LORD bring us up from Egypt?’ But now the LORD has cast us off, and delivered us into the hand of Midian.”

      14The LORD looked at him, and said, “Go in this your might, and save Israel from the hand of Midian. Haven’t I sent you?”

      15He said to him, “O Lord, how shall I save Israel? Behold, my family is the poorest in Manasseh, and I am the least in my father’s house.”

      16The LORD said to him, “Surely I will be with you, and you shall strike the Midianites as one man.”

      17He said to him, “If now I have found favor in your sight, then show me a sign that it is you who talk with me.

      18Please don’t go away until I come to you, and bring out my present, and lay it before you.” He said, “I will wait until you come back.”

      19Gideon went in and prepared a young goat and unleavened cakes of an ephah of meal. He put the meat in a basket and he put the broth in a pot, and brought it out to him under the oak, and presented it.

      20The angel of God said to him, “Take the meat and the unleavened cakes, and lay them on this rock, and pour out the broth.” He did so.

      21Then the LORD’s angel stretched out the end of the staff that was in his hand, and touched the meat and the unleavened cakes; and fire went up out of the rock and consumed the meat and the unleavened cakes. Then the LORD’s angel departed out of his sight.

      22Gideon saw that he was the LORD’s angel; and Gideon said, “Alas, Lord GOD! Because I have seen the LORD’s angel face to face!”

      23The LORD said to him, “Peace be to you! Don’t be afraid. You shall not die.”

      24Then Gideon built an altar there to the LORD, and called it “The LORD is Peace.” To this day it is still in Ophrah of the Abiezrites.

  • 1 Samuel 13:17 says, “The raiders came out of the camp of the Philistines in three companies: one company turned to the way that leads to Ophrah, to the land of Shual”; 13:16 says the Philistines encamped in Michmash. The Korean Revised Version says that company came by the way of Ophrah to the land of Shual.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 13:16–18, engwebp

      16Saul, and Jonathan his son, and the people who were present with them, stayed in Geba of Benjamin; but the Philistines encamped in Michmash.

      17The raiders came out of the camp of the Philistines in three companies: one company turned to the way that leads to Ophrah, to the land of Shual;

      18another company turned the way to Beth Horon; and another company turned the way of the border that looks down on the valley of Zeboim toward the wilderness.

Judges 6:11–24 tells of “the oak which was in Ophrah, that belonged to Joash the Abiezrite,” and of Ophrah of the Abiezrites (6:24), and 1 Samuel 13:17 names the way to Ophrah that a company of the raiders from the camp of the Philistines turned to. 1 Samuel 13:17 does not tie this Ophrah to Joash or to the Abiezrites, and the text does not say whether the two are the same place. This collection records both passages under one entry (place-ophrah) and does not decide whether they are the same place.

The Korean Revised Version’s 후회 (regret) and the WEB’s “grieves” and “grieved” at 1 Samuel 15:11 and 15:35

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The Korean Revised Version’s 후회 (regret) and the WEB’s “grieves” and “grieved” at 1 Samuel 15:11 and 15:35
  • 1 Samuel 15:10–11 says, “Then the LORD’s word came to Samuel, saying, ‘It grieves me that I have set up Saul to be king, for he has turned back from following me, and has not performed my commandments.’ Samuel was angry; and he cried to the LORD all night.” The Korean Revised Version reads 후회하노니 (regret) and 사무엘이 근심하여 (Samuel was troubled).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 15:10–11, engwebp

      10Then the LORD’s word came to Samuel, saying,

      11“It grieves me that I have set up Saul to be king, for he has turned back from following me, and has not performed my commandments.” Samuel was angry; and he cried to the LORD all night.

  • 1 Samuel 15:35 says, “The LORD grieved that he had made Saul king over Israel.” The Korean Revised Version reads 후회하셨더라 (regretted).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 15:34–35, engwebp

      34Then Samuel went to Ramah; and Saul went up to his house to Gibeah of Saul.

      35Samuel came no more to see Saul until the day of his death, but Samuel mourned for Saul. The LORD grieved that he had made Saul king over Israel.

The Korean Revised Version says at 15:11 and 15:35 that the LORD 후회 (regretted) having made Saul king, and the WEB has “It grieves me” and “The LORD grieved”. At 15:11 the Korean Revised Version says Samuel was 근심하여 (troubled), and the WEB that he was angry. This collection writes each summary in the words of its own edition, and neither reconciles the two editions’ words nor decides between them.

David, for whom Saul sent messengers to Jesse (1 Samuel 16:18–23), and Saul’s question, “Abner, whose son is this youth?” (17:55–58)

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Saul’s age and years at 1 Samuel 13:1, and the forty years of Acts 13:21
  • At 1 Samuel 13:1 the Korean Revised Version reads 사울이 왕이 될 때에 사십세라 그가 이스라엘을 다스린지 이년에, which gives his age when he became king as forty (사십세) and ends with 다스린지 이년에 (when he had reigned over Israel two years), a clause that runs on into 13:2 and gives no other number of years.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • WEB reads at 1 Samuel 13:1, “Saul was thirty years old when he became king, and he reigned over Israel forty-two years.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Acts 13:21 says, in Paul’s words in the synagogue at Antioch of Pisidia, “Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 13:14–41, engwebp

      14But they, passing on from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day and sat down.

      15After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, “Brothers, if you have any word of exhortation for the people, speak.”

      16Paul stood up, and gesturing with his hand said, “Men of Israel, and you who fear God, listen.

      17The God of this people chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt, and with an uplifted arm, he led them out of it.

      18For a period of about forty years he put up with them in the wilderness.

      19When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance for about four hundred fifty years.

      20After these things, he gave them judges until Samuel the prophet.

      21Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.

      22When he had removed him, he raised up David to be their king, to whom he also testified, ‘I have found David the son of Jesse, a man after my heart, who will do all my will.’

      23From this man’s offspring, God has brought salvation to Israel according to his promise,

      24before his coming, when John had first preached the baptism of repentance to Israel.

      25As John was fulfilling his course, he said, ‘What do you suppose that I am? I am not he. But behold, one comes after me, the sandals of whose feet I am not worthy to untie.’

      26“Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you.

      27For those who dwell in Jerusalem, and their rulers, because they didn’t know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him.

      28Though they found no cause for death, they still asked Pilate to have him killed.

      29When they had fulfilled all things that were written about him, they took him down from the tree and laid him in a tomb.

      30But God raised him from the dead,

      31and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people.

      32We bring you good news of the promise made to the fathers,

      33that God has fulfilled this to us, their children, in that he raised up Jesus. As it is also written in the second psalm, ‘You are my Son. Today I have become your father.’

      34“Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: ‘I will give you the holy and sure blessings of David.’

      35Therefore he says also in another psalm, ‘You will not allow your Holy One to see decay.’

      36For David, after he had in his own generation served the counsel of God, fell asleep, was laid with his fathers, and saw decay.

      37But he whom God raised up saw no decay.

      38Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins;

      39and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses.

      40Beware therefore, lest that come on you which is spoken in the prophets:

      41‘Behold, you scoffers! Wonder and perish, for I work a work in your days, a work which you will in no way believe, if one declares it to you.’”

At 1 Samuel 13:1 the Korean Revised Version says Saul was forty years old when he became king and runs on into 13:2 with 그가 이스라엘을 다스린지 이년에, while WEB says he was thirty years old when he became king and reigned over Israel forty-two years. Acts 13:21 says God gave them Saul the son of Kish for forty years. This collection records what each edition and each book says and does not decide Saul’s age when he became king or the years of his reign.

Unresolved interpretation: David, for whom Saul sent messengers to Jesse (1 Samuel 16:18–23), and Saul’s question, “Abner, whose son is this youth?” (17:55–58)
  • 1 Samuel 16:18 has one of the young men answer, “Behold, I have seen a son of Jesse the Bethlehemite who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the LORD is with him.” At 16:19–22 Saul sends messengers to Jesse, and says, “Send me David your son, who is with the sheep”; David comes to Saul and stands before him, and the text says, “He loved him greatly; and he became his armor bearer”; and Saul sends to Jesse, saying, “Please let David stand before me, for he has found favor in my sight.” At 16:23, when the spirit from God is on Saul, David takes the harp and plays with his hand. The Korean Revised Version says at 16:21 that Saul loved David greatly and made him his armor bearer.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 16:14–18, engwebp

      14Now the LORD’s Spirit departed from Saul, and an evil spirit from the LORD troubled him.

      15Saul’s servants said to him, “See now, an evil spirit from God troubles you.

      16Let our lord now command your servants who are in front of you to seek out a man who is a skillful player on the harp. Then when the evil spirit from God is on you, he will play with his hand, and you will be well.”

      17Saul said to his servants, “Provide me now a man who can play well, and bring him to me.”

      18Then one of the young men answered and said, “Behold, I have seen a son of Jesse the Bethlehemite who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the LORD is with him.”

    • 1SA 16:19–23, engwebp

      19Therefore Saul sent messengers to Jesse, and said, “Send me David your son, who is with the sheep.”

      20Jesse took a donkey loaded with bread, a container of wine, and a young goat, and sent them by David his son to Saul.

      21David came to Saul and stood before him. He loved him greatly; and he became his armor bearer.

      22Saul sent to Jesse, saying, “Please let David stand before me, for he has found favor in my sight.”

      23When the spirit from God was on Saul, David took the harp and played with his hand; so Saul was refreshed and was well, and the evil spirit departed from him.

  • 1 Samuel 17:55 says that when Saul saw David go out against the Philistine, he said to Abner, the captain of the army, “Abner, whose son is this youth?” and Abner said, “As your soul lives, O king, I can’t tell.” At 17:56 the king says, “Inquire whose son the young man is!” At 17:57–58 Abner brings David before Saul with the head of the Philistine in his hand, Saul says to him, “Whose son are you, you young man?” and David answers, “I am the son of your servant Jesse the Bethlehemite.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 17:55–58, engwebp

      55When Saul saw David go out against the Philistine, he said to Abner, the captain of the army, “Abner, whose son is this youth?” Abner said, “As your soul lives, O king, I can’t tell.”

      56The king said, “Inquire whose son the young man is!”

      57As David returned from the slaughter of the Philistine, Abner took him and brought him before Saul with the head of the Philistine in his hand.

      58Saul said to him, “Whose son are you, you young man?” David answered, “I am the son of your servant Jesse the Bethlehemite.”

1 Samuel 16:18–23 says that when one of the young men spoke of a son of Jesse the Bethlehemite, Saul sent messengers to Jesse, and said, “Send me David your son, who is with the sheep”; that when David came to Saul and stood before him, “He loved him greatly; and he became his armor bearer”; that Saul sent to Jesse, asking that David stand before him; and that when the spirit from God was on Saul, David took the harp and played with his hand. The Korean Revised Version says at 16:21 that Saul loved David greatly and made him his armor bearer. 17:55–58 says that when David went out against the Philistine, Saul asked Abner whose son the youth was, and Abner said he could not tell; and that when Saul asked David, David answered, “I am the son of your servant Jesse the Bethlehemite.” The text does not say how the two passages go together. This collection records each passage as its verses read, and neither reconciles them nor decides between them.

Unresolved interpretation: The proverb “Is Saul also among the prophets?” in 1 Samuel 10:9–13 and 19:18–24
  • 1 Samuel 10:10 says, “When they came there to the hill, behold, a band of prophets met him; and the Spirit of God came mightily on him, and he prophesied among them.” At 10:11–12, when all who knew him before saw that he prophesied with the prophets, the people said to one another, “What is this that has come to the son of Kish? Is Saul also among the prophets?” One from the same place answered, “Who is their father?” The text then says, “Therefore it became a proverb, ‘Is Saul also among the prophets?’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 10:9–13, engwebp

      9It was so, that when he had turned his back to go from Samuel, God gave him another heart; and all those signs happened that day.

      10When they came there to the hill, behold, a band of prophets met him; and the Spirit of God came mightily on him, and he prophesied among them.

      11When all who knew him before saw that, behold, he prophesied with the prophets, then the people said to one another, “What is this that has come to the son of Kish? Is Saul also among the prophets?”

      12One from the same place answered, “Who is their father?” Therefore it became a proverb, “Is Saul also among the prophets?”

      13When he had finished prophesying, he came to the high place.

  • 1 Samuel 19:19–21 says that Saul was told, “Behold, David is at Naioth in Ramah,” and sent messengers to seize David; God’s Spirit came on Saul’s messengers, and they also prophesied, and so did the other messengers and those he sent the third time. At 19:23–24 he went there to Naioth in Ramah; God’s Spirit came on him also, and he went on, and prophesied, until he came to Naioth in Ramah; he also stripped off his clothes, prophesied before Samuel and lay down naked all that day and all that night. The text then says, “Therefore they say, ‘Is Saul also among the prophets?’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 19:18–24, engwebp

      18Now David fled and escaped, and came to Samuel at Ramah, and told him all that Saul had done to him. He and Samuel went and lived in Naioth.

      19Saul was told, saying, “Behold, David is at Naioth in Ramah.”

      20Saul sent messengers to seize David; and when they saw the company of the prophets prophesying, and Samuel standing as head over them, God’s Spirit came on Saul’s messengers, and they also prophesied.

      21When Saul was told, he sent other messengers, and they also prophesied. Saul sent messengers again the third time, and they also prophesied.

      22Then he also went to Ramah, and came to the great well that is in Secu: and he asked, “Where are Samuel and David?” One said, “Behold, they are at Naioth in Ramah.”

      23He went there to Naioth in Ramah. Then God’s Spirit came on him also, and he went on, and prophesied, until he came to Naioth in Ramah.

      24He also stripped off his clothes. He also prophesied before Samuel and lay down naked all that day and all that night. Therefore they say, “Is Saul also among the prophets?”

1 Samuel 10:10–12 says that when Saul prophesied among a band of prophets, all who knew him before saw it and the people said to one another, “Is Saul also among the prophets?”, and goes on, “Therefore it became a proverb”; 19:19–24 tells how God’s Spirit came on the messengers Saul sent to Naioth in Ramah and then on Saul, who went there, and they prophesied, and says, “Therefore they say, ‘Is Saul also among the prophets?’” Both passages put a “therefore” before the saying; the Korean Revised Version writes 선지자들 (the prophets) at 10:11–12 and 선지자 at 19:24, and the WEB writes “Is Saul also among the prophets?” in both. The text does not say how the two passages relate. This collection records each passage as it reads, and does not decide from which event the saying came.

Unresolved interpretation: Saul’s death as 1 Samuel 31 and 2 Samuel 1 tell it
  • 1 Samuel 31:3–6 says, “The battle went hard against Saul, and the archers overtook him; and he was greatly distressed by reason of the archers. Then Saul said to his armor bearer, ‘Draw your sword, and thrust me through with it, lest these uncircumcised come and thrust me through and abuse me!’ But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it. When his armor bearer saw that Saul was dead, he likewise fell on his sword, and died with him. So Saul died with his three sons, his armor bearer, and all his men that same day together.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 31:1–6, engwebp

      1Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain on Mount Gilboa.

      2The Philistines overtook Saul and his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul.

      3The battle went hard against Saul, and the archers overtook him; and he was greatly distressed by reason of the archers.

      4Then Saul said to his armor bearer, “Draw your sword, and thrust me through with it, lest these uncircumcised come and thrust me through and abuse me!” But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it.

      5When his armor bearer saw that Saul was dead, he likewise fell on his sword, and died with him.

      6So Saul died with his three sons, his armor bearer, and all his men that same day together.

  • 2 Samuel 1:5–10 has David say to the young man who told him, “How do you know that Saul and Jonathan his son are dead?”, and the young man who told him say, “As I happened by chance on Mount Gilboa, behold, Saul was leaning on his spear; and behold, the chariots and the horsemen followed close behind him. When he looked behind him, he saw me and called to me. I answered, ‘Here I am.’ He said to me, ‘Who are you?’ I answered him, ‘I am an Amalekite.’ He said to me, ‘Please stand beside me, and kill me, for anguish has taken hold of me because my life lingers in me.’ So I stood beside him and killed him, because I was sure that he could not live after he had fallen. I took the crown that was on his head and the bracelet that was on his arm, and have brought them here to my lord.” At 1:16 David says to him, “Your blood be on your head, for your mouth has testified against you, saying, ‘I have slain the LORD’s anointed.’” The Korean Revised Version names Saul at 1:7, where WEB has “he”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 1:5–10, engwebp

      5David said to the young man who told him, “How do you know that Saul and Jonathan his son are dead?”

      6The young man who told him said, “As I happened by chance on Mount Gilboa, behold, Saul was leaning on his spear; and behold, the chariots and the horsemen followed close behind him.

      7When he looked behind him, he saw me and called to me. I answered, ‘Here I am.’

      8He said to me, ‘Who are you?’ I answered him, ‘I am an Amalekite.’

      9He said to me, ‘Please stand beside me, and kill me, for anguish has taken hold of me because my life lingers in me.’

      10So I stood beside him and killed him, because I was sure that he could not live after he had fallen. I took the crown that was on his head and the bracelet that was on his arm, and have brought them here to my lord.”

    • 2SA 1:13–16, engwebp

      13David said to the young man who told him, “Where are you from?” He answered, “I am the son of a foreigner, an Amalekite.”

      14David said to him, “Why were you not afraid to stretch out your hand to destroy the LORD’s anointed?”

      15David called one of the young men and said, “Go near, and cut him down!” He struck him so that he died.

      16David said to him, “Your blood be on your head, for your mouth has testified against you, saying, ‘I have slain the LORD’s anointed.’”

  • 1 Chronicles 10:2–6 says, “The Philistines followed hard after Saul and after his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul. The battle went hard against Saul, and the archers overtook him; and he was distressed by reason of the archers. Then Saul said to his armor bearer, ‘Draw your sword, and thrust me through with it, lest these uncircumcised come and abuse me.’ But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it. When his armor bearer saw that Saul was dead, he likewise fell on his sword and died. So Saul died with his three sons; and all his house died together.” 10:13–14 says, “So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire, and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.” The Korean Revised Version reads 사울을 맹렬히 치며 (struck Saul fiercely) at 10:3, where WEB reads “The battle went hard against Saul”, and names the LORD at 10:14 (여호와께서 저를 죽이시고), where WEB has “he”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 10:1–6, engwebp

      1Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain on Mount Gilboa.

      2The Philistines followed hard after Saul and after his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul.

      3The battle went hard against Saul, and the archers overtook him; and he was distressed by reason of the archers.

      4Then Saul said to his armor bearer, “Draw your sword, and thrust me through with it, lest these uncircumcised come and abuse me.” But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it.

      5When his armor bearer saw that Saul was dead, he likewise fell on his sword and died.

      6So Saul died with his three sons; and all his house died together.

    • 1CH 10:13–14, engwebp

      13So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire,

      14and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.

1 Samuel 31:3–6 says that Saul took his sword and fell on it, and that his armor bearer saw that Saul was dead and likewise fell on his sword and died with him. 2 Samuel 1:6–10 has the young man who told David say that on Mount Gilboa Saul was leaning on his spear and called to the young man, saying, “Please stand beside me, and kill me”, and that the young man stood beside him and killed him, and took the crown and the bracelet and brought them to David. At 1:16 David says to him, “Your blood be on your head, for your mouth has testified against you, saying, ‘I have slain the LORD’s anointed.’” 1 Chronicles 10:4–5 says that Saul took his sword and fell on it, and that his armor bearer saw that Saul was dead and likewise fell on his sword and died; 10:6 says, “So Saul died with his three sons; and all his house died together”; and 10:13–14 says that Saul died for his trespass against the LORD, and that the LORD killed him and turned the kingdom over to David the son of Jesse (WEB: “Therefore he killed him”). The text does not say whether the young man spoke truly. This collection records the three accounts each as its passages give it, and does not decide how Saul died.

Unresolved interpretation: Whether Saul inquired of the LORD: 1 Samuel 28:6 and 1 Chronicles 10:14
  • 1 Samuel 28:6 says, “When Saul inquired of the LORD, the LORD didn’t answer him by dreams, by Urim, or by prophets.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 28:3–6, engwebp

      3Now Samuel was dead, and all Israel had mourned for him and buried him in Ramah, even in his own city. Saul had sent away those who had familiar spirits and the wizards out of the land.

      4The Philistines gathered themselves together, and came and encamped in Shunem; and Saul gathered all Israel together, and they encamped in Gilboa.

      5When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly.

      6When Saul inquired of the LORD, the LORD didn’t answer him by dreams, by Urim, or by prophets.

  • 1 Chronicles 10:13–14 says, “So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire, and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 10:13–14, engwebp

      13So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire,

      14and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.

1 Samuel 28:6 says that Saul inquired of the LORD and the LORD did not answer him by dreams, by Urim, or by prophets; 1 Chronicles 10:13–14 says that Saul asked counsel of one who had a familiar spirit, to inquire, and did not inquire of the LORD. The text does not say how the two passages stand together. This collection records each passage as it is written, and does not decide whether Saul inquired of the LORD.

Unresolved interpretation: Ner and Kish of 1 Chronicles 8:33 and 9:39
  • 1 Chronicles 8:33 says, “Ner became the father of Kish. Kish became the father of Saul.” 9:35–36 says, “Jeiel the father of Gibeon, whose wife’s name was Maacah, lived in Gibeon. His firstborn son was Abdon, then Zur, Kish, Baal, Ner, Nadab,”; and 9:39, “Ner became the father of Kish. Kish became the father of Saul.”
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 8:33–40, engwebp

      33Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      34The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      35The sons of Micah: Pithon, Melech, Tarea, and Ahaz.

      36Ahaz became the father of Jehoaddah. Jehoaddah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      37Moza became the father of Binea. Raphah was his son, Eleasah his son, and Azel his son.

      38Azel had six sons, whose names are these: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. All these were the sons of Azel.

      39The sons of Eshek his brother: Ulam his firstborn, Jeush the second, and Eliphelet the third.

      40The sons of Ulam were mighty men of valor, archers, and had many sons, and grandsons, one hundred fifty. All these were of the sons of Benjamin.

    • 1CH 9:35–38, engwebp

      35Jeiel the father of Gibeon, whose wife’s name was Maacah, lived in Gibeon.

      36His firstborn son was Abdon, then Zur, Kish, Baal, Ner, Nadab,

      37Gedor, Ahio, Zechariah, and Mikloth.

      38Mikloth became the father of Shimeam. They also lived with their relatives in Jerusalem, near their relatives.

    • 1CH 9:39–44, engwebp

      39Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      40The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      41The sons of Micah: Pithon, Melech, Tahrea, and Ahaz.

      42Ahaz became the father of Jarah. Jarah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      43Moza became the father of Binea, Rephaiah his son, Eleasah his son, and Azel his son.

      44Azel had six sons, whose names are Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. These were the sons of Azel.

  • 1 Samuel 9:1 says, “Now there was a man of Benjamin, whose name was Kish the son of Abiel”, and 14:51, “Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 9:1–2, engwebp

      1Now there was a man of Benjamin, whose name was Kish the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a Benjamite, a mighty man of valor.

      2He had a son whose name was Saul, an impressive young man; and there was not among the children of Israel a more handsome person than he. From his shoulders and upward he was taller than any of the people.

    • 1SA 14:49–51, engwebp

      49Now the sons of Saul were Jonathan, Ishvi, and Malchishua; and the names of his two daughters were these: the name of the firstborn Merab, and the name of the younger Michal.

      50The name of Saul’s wife was Ahinoam the daughter of Ahimaaz. The name of the captain of his army was Abner the son of Ner, Saul’s uncle.

      51Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.

1 Chronicles 8:33 and 9:39 say that Ner became the father of Kish and Kish the father of Saul, and 9:35–36 name Kish and Ner among the sons of Jeiel the father of Gibeon. 1 Samuel 9:1 names Kish the son of Abiel, and 14:51 says, “Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.” The text does not say whether the Ner of 1 Chronicles is Ner the father of Abner, whether the Kish and Ner of 9:36 are the Ner and Kish of 9:39, or how the fathers it gives Kish stand together. This collection holds the Kish who became the father of Saul as one entry (9:39), holds Abiel as the father of Kish and of Ner by 1 Samuel 9:1 and 14:51, and records the Ner of 1 Chronicles as a name of its lists, linked to no entry, with no relation written between Ner and Kish. It decides nothing.

Unresolved interpretation: Eshbaal and Merib-baal of 1 Chronicles 8 and 9
  • 2 Samuel 2:8 says, “Now Abner the son of Ner, captain of Saul’s army, had taken Ishbosheth the son of Saul and brought him over to Mahanaim.” 4:4 says that Jonathan, Saul’s son, had a son who was lame in his feet, and ends, “His name was Mephibosheth.” 9:12 says, “Mephibosheth had a young son, whose name was Mica.”
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 2:8–11, engwebp

      8Now Abner the son of Ner, captain of Saul’s army, had taken Ishbosheth the son of Saul and brought him over to Mahanaim.

      9He made him king over Gilead, over the Ashurites, over Jezreel, over Ephraim, over Benjamin, and over all Israel.

      10Ishbosheth, Saul’s son, was forty years old when he began to reign over Israel, and he reigned two years. But the house of Judah followed David.

      11The time that David was king in Hebron over the house of Judah was seven years and six months.

    • 2SA 4:4, engwebp

      4Now Jonathan, Saul’s son, had a son who was lame in his feet. He was five years old when the news came about Saul and Jonathan out of Jezreel; and his nurse picked him up and fled. As she hurried to flee, he fell and became lame. His name was Mephibosheth.

    • 2SA 9:9–13, engwebp

      9Then the king called to Ziba, Saul’s servant, and said to him, “All that belonged to Saul and to all his house I have given to your master’s son.

      10Till the land for him—you, your sons, and your servants. Bring in the harvest, that your master’s son may have bread to eat; but Mephibosheth your master’s son will always eat bread at my table.” Now Ziba had fifteen sons and twenty servants.

      11Then Ziba said to the king, “According to all that my lord the king commands his servant, so your servant will do.” So Mephibosheth ate at the king’s table like one of the king’s sons.

      12Mephibosheth had a young son, whose name was Mica. All who lived in Ziba’s house were servants to Mephibosheth.

      13So Mephibosheth lived in Jerusalem, for he ate continually at the king’s table. He was lame in both his feet.

  • 1 Chronicles 8:33–34 and 9:39–40 both say, “Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal. The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 8:33–40, engwebp

      33Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      34The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      35The sons of Micah: Pithon, Melech, Tarea, and Ahaz.

      36Ahaz became the father of Jehoaddah. Jehoaddah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      37Moza became the father of Binea. Raphah was his son, Eleasah his son, and Azel his son.

      38Azel had six sons, whose names are these: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. All these were the sons of Azel.

      39The sons of Eshek his brother: Ulam his firstborn, Jeush the second, and Eliphelet the third.

      40The sons of Ulam were mighty men of valor, archers, and had many sons, and grandsons, one hundred fifty. All these were of the sons of Benjamin.

    • 1CH 9:39–44, engwebp

      39Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      40The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      41The sons of Micah: Pithon, Melech, Tahrea, and Ahaz.

      42Ahaz became the father of Jarah. Jarah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      43Moza became the father of Binea, Rephaiah his son, Eleasah his son, and Azel his son.

      44Azel had six sons, whose names are Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. These were the sons of Azel.

2 Samuel 2:8 names Ishbosheth the son of Saul, 4:4 Mephibosheth the son of Jonathan, and 9:12 Mica the son of Mephibosheth. 1 Chronicles 8:33–34 and 9:39–40 name Eshbaal among the sons of Saul, Merib-baal the son of Jonathan, and Micah, whom Merib-baal fathered. Both editions write the first two names otherwise: the Korean Revised Version reads 이스보셋 and 에스바알, 므비보셋 and 므립바알, and WEB Ishbosheth and Eshbaal, Mephibosheth and Merib-baal. The Korean Revised Version writes 미가 in both books, and WEB Mica in 2 Samuel 9:12 and Micah in 1 Chronicles. The text does not say whether they are the same men. This collection records the Eshbaal, Merib-baal and Micah of 1 Chronicles as names of its lists, linked to no entry of 2 Samuel, and does not decide whether they are the same men.

The proverb “Is Saul also among the prophets?” in 1 Samuel 10:9–13 and 19:18–24

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Saul’s age and years at 1 Samuel 13:1, and the forty years of Acts 13:21
  • At 1 Samuel 13:1 the Korean Revised Version reads 사울이 왕이 될 때에 사십세라 그가 이스라엘을 다스린지 이년에, which gives his age when he became king as forty (사십세) and ends with 다스린지 이년에 (when he had reigned over Israel two years), a clause that runs on into 13:2 and gives no other number of years.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • WEB reads at 1 Samuel 13:1, “Saul was thirty years old when he became king, and he reigned over Israel forty-two years.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Acts 13:21 says, in Paul’s words in the synagogue at Antioch of Pisidia, “Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 13:14–41, engwebp

      14But they, passing on from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day and sat down.

      15After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, “Brothers, if you have any word of exhortation for the people, speak.”

      16Paul stood up, and gesturing with his hand said, “Men of Israel, and you who fear God, listen.

      17The God of this people chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt, and with an uplifted arm, he led them out of it.

      18For a period of about forty years he put up with them in the wilderness.

      19When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance for about four hundred fifty years.

      20After these things, he gave them judges until Samuel the prophet.

      21Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.

      22When he had removed him, he raised up David to be their king, to whom he also testified, ‘I have found David the son of Jesse, a man after my heart, who will do all my will.’

      23From this man’s offspring, God has brought salvation to Israel according to his promise,

      24before his coming, when John had first preached the baptism of repentance to Israel.

      25As John was fulfilling his course, he said, ‘What do you suppose that I am? I am not he. But behold, one comes after me, the sandals of whose feet I am not worthy to untie.’

      26“Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you.

      27For those who dwell in Jerusalem, and their rulers, because they didn’t know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him.

      28Though they found no cause for death, they still asked Pilate to have him killed.

      29When they had fulfilled all things that were written about him, they took him down from the tree and laid him in a tomb.

      30But God raised him from the dead,

      31and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people.

      32We bring you good news of the promise made to the fathers,

      33that God has fulfilled this to us, their children, in that he raised up Jesus. As it is also written in the second psalm, ‘You are my Son. Today I have become your father.’

      34“Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: ‘I will give you the holy and sure blessings of David.’

      35Therefore he says also in another psalm, ‘You will not allow your Holy One to see decay.’

      36For David, after he had in his own generation served the counsel of God, fell asleep, was laid with his fathers, and saw decay.

      37But he whom God raised up saw no decay.

      38Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins;

      39and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses.

      40Beware therefore, lest that come on you which is spoken in the prophets:

      41‘Behold, you scoffers! Wonder and perish, for I work a work in your days, a work which you will in no way believe, if one declares it to you.’”

At 1 Samuel 13:1 the Korean Revised Version says Saul was forty years old when he became king and runs on into 13:2 with 그가 이스라엘을 다스린지 이년에, while WEB says he was thirty years old when he became king and reigned over Israel forty-two years. Acts 13:21 says God gave them Saul the son of Kish for forty years. This collection records what each edition and each book says and does not decide Saul’s age when he became king or the years of his reign.

Unresolved interpretation: David, for whom Saul sent messengers to Jesse (1 Samuel 16:18–23), and Saul’s question, “Abner, whose son is this youth?” (17:55–58)
  • 1 Samuel 16:18 has one of the young men answer, “Behold, I have seen a son of Jesse the Bethlehemite who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the LORD is with him.” At 16:19–22 Saul sends messengers to Jesse, and says, “Send me David your son, who is with the sheep”; David comes to Saul and stands before him, and the text says, “He loved him greatly; and he became his armor bearer”; and Saul sends to Jesse, saying, “Please let David stand before me, for he has found favor in my sight.” At 16:23, when the spirit from God is on Saul, David takes the harp and plays with his hand. The Korean Revised Version says at 16:21 that Saul loved David greatly and made him his armor bearer.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 16:14–18, engwebp

      14Now the LORD’s Spirit departed from Saul, and an evil spirit from the LORD troubled him.

      15Saul’s servants said to him, “See now, an evil spirit from God troubles you.

      16Let our lord now command your servants who are in front of you to seek out a man who is a skillful player on the harp. Then when the evil spirit from God is on you, he will play with his hand, and you will be well.”

      17Saul said to his servants, “Provide me now a man who can play well, and bring him to me.”

      18Then one of the young men answered and said, “Behold, I have seen a son of Jesse the Bethlehemite who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the LORD is with him.”

    • 1SA 16:19–23, engwebp

      19Therefore Saul sent messengers to Jesse, and said, “Send me David your son, who is with the sheep.”

      20Jesse took a donkey loaded with bread, a container of wine, and a young goat, and sent them by David his son to Saul.

      21David came to Saul and stood before him. He loved him greatly; and he became his armor bearer.

      22Saul sent to Jesse, saying, “Please let David stand before me, for he has found favor in my sight.”

      23When the spirit from God was on Saul, David took the harp and played with his hand; so Saul was refreshed and was well, and the evil spirit departed from him.

  • 1 Samuel 17:55 says that when Saul saw David go out against the Philistine, he said to Abner, the captain of the army, “Abner, whose son is this youth?” and Abner said, “As your soul lives, O king, I can’t tell.” At 17:56 the king says, “Inquire whose son the young man is!” At 17:57–58 Abner brings David before Saul with the head of the Philistine in his hand, Saul says to him, “Whose son are you, you young man?” and David answers, “I am the son of your servant Jesse the Bethlehemite.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 17:55–58, engwebp

      55When Saul saw David go out against the Philistine, he said to Abner, the captain of the army, “Abner, whose son is this youth?” Abner said, “As your soul lives, O king, I can’t tell.”

      56The king said, “Inquire whose son the young man is!”

      57As David returned from the slaughter of the Philistine, Abner took him and brought him before Saul with the head of the Philistine in his hand.

      58Saul said to him, “Whose son are you, you young man?” David answered, “I am the son of your servant Jesse the Bethlehemite.”

1 Samuel 16:18–23 says that when one of the young men spoke of a son of Jesse the Bethlehemite, Saul sent messengers to Jesse, and said, “Send me David your son, who is with the sheep”; that when David came to Saul and stood before him, “He loved him greatly; and he became his armor bearer”; that Saul sent to Jesse, asking that David stand before him; and that when the spirit from God was on Saul, David took the harp and played with his hand. The Korean Revised Version says at 16:21 that Saul loved David greatly and made him his armor bearer. 17:55–58 says that when David went out against the Philistine, Saul asked Abner whose son the youth was, and Abner said he could not tell; and that when Saul asked David, David answered, “I am the son of your servant Jesse the Bethlehemite.” The text does not say how the two passages go together. This collection records each passage as its verses read, and neither reconciles them nor decides between them.

Unresolved interpretation: The proverb “Is Saul also among the prophets?” in 1 Samuel 10:9–13 and 19:18–24
  • 1 Samuel 10:10 says, “When they came there to the hill, behold, a band of prophets met him; and the Spirit of God came mightily on him, and he prophesied among them.” At 10:11–12, when all who knew him before saw that he prophesied with the prophets, the people said to one another, “What is this that has come to the son of Kish? Is Saul also among the prophets?” One from the same place answered, “Who is their father?” The text then says, “Therefore it became a proverb, ‘Is Saul also among the prophets?’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 10:9–13, engwebp

      9It was so, that when he had turned his back to go from Samuel, God gave him another heart; and all those signs happened that day.

      10When they came there to the hill, behold, a band of prophets met him; and the Spirit of God came mightily on him, and he prophesied among them.

      11When all who knew him before saw that, behold, he prophesied with the prophets, then the people said to one another, “What is this that has come to the son of Kish? Is Saul also among the prophets?”

      12One from the same place answered, “Who is their father?” Therefore it became a proverb, “Is Saul also among the prophets?”

      13When he had finished prophesying, he came to the high place.

  • 1 Samuel 19:19–21 says that Saul was told, “Behold, David is at Naioth in Ramah,” and sent messengers to seize David; God’s Spirit came on Saul’s messengers, and they also prophesied, and so did the other messengers and those he sent the third time. At 19:23–24 he went there to Naioth in Ramah; God’s Spirit came on him also, and he went on, and prophesied, until he came to Naioth in Ramah; he also stripped off his clothes, prophesied before Samuel and lay down naked all that day and all that night. The text then says, “Therefore they say, ‘Is Saul also among the prophets?’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 19:18–24, engwebp

      18Now David fled and escaped, and came to Samuel at Ramah, and told him all that Saul had done to him. He and Samuel went and lived in Naioth.

      19Saul was told, saying, “Behold, David is at Naioth in Ramah.”

      20Saul sent messengers to seize David; and when they saw the company of the prophets prophesying, and Samuel standing as head over them, God’s Spirit came on Saul’s messengers, and they also prophesied.

      21When Saul was told, he sent other messengers, and they also prophesied. Saul sent messengers again the third time, and they also prophesied.

      22Then he also went to Ramah, and came to the great well that is in Secu: and he asked, “Where are Samuel and David?” One said, “Behold, they are at Naioth in Ramah.”

      23He went there to Naioth in Ramah. Then God’s Spirit came on him also, and he went on, and prophesied, until he came to Naioth in Ramah.

      24He also stripped off his clothes. He also prophesied before Samuel and lay down naked all that day and all that night. Therefore they say, “Is Saul also among the prophets?”

1 Samuel 10:10–12 says that when Saul prophesied among a band of prophets, all who knew him before saw it and the people said to one another, “Is Saul also among the prophets?”, and goes on, “Therefore it became a proverb”; 19:19–24 tells how God’s Spirit came on the messengers Saul sent to Naioth in Ramah and then on Saul, who went there, and they prophesied, and says, “Therefore they say, ‘Is Saul also among the prophets?’” Both passages put a “therefore” before the saying; the Korean Revised Version writes 선지자들 (the prophets) at 10:11–12 and 선지자 at 19:24, and the WEB writes “Is Saul also among the prophets?” in both. The text does not say how the two passages relate. This collection records each passage as it reads, and does not decide from which event the saying came.

Unresolved interpretation: Saul’s death as 1 Samuel 31 and 2 Samuel 1 tell it
  • 1 Samuel 31:3–6 says, “The battle went hard against Saul, and the archers overtook him; and he was greatly distressed by reason of the archers. Then Saul said to his armor bearer, ‘Draw your sword, and thrust me through with it, lest these uncircumcised come and thrust me through and abuse me!’ But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it. When his armor bearer saw that Saul was dead, he likewise fell on his sword, and died with him. So Saul died with his three sons, his armor bearer, and all his men that same day together.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 31:1–6, engwebp

      1Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain on Mount Gilboa.

      2The Philistines overtook Saul and his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul.

      3The battle went hard against Saul, and the archers overtook him; and he was greatly distressed by reason of the archers.

      4Then Saul said to his armor bearer, “Draw your sword, and thrust me through with it, lest these uncircumcised come and thrust me through and abuse me!” But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it.

      5When his armor bearer saw that Saul was dead, he likewise fell on his sword, and died with him.

      6So Saul died with his three sons, his armor bearer, and all his men that same day together.

  • 2 Samuel 1:5–10 has David say to the young man who told him, “How do you know that Saul and Jonathan his son are dead?”, and the young man who told him say, “As I happened by chance on Mount Gilboa, behold, Saul was leaning on his spear; and behold, the chariots and the horsemen followed close behind him. When he looked behind him, he saw me and called to me. I answered, ‘Here I am.’ He said to me, ‘Who are you?’ I answered him, ‘I am an Amalekite.’ He said to me, ‘Please stand beside me, and kill me, for anguish has taken hold of me because my life lingers in me.’ So I stood beside him and killed him, because I was sure that he could not live after he had fallen. I took the crown that was on his head and the bracelet that was on his arm, and have brought them here to my lord.” At 1:16 David says to him, “Your blood be on your head, for your mouth has testified against you, saying, ‘I have slain the LORD’s anointed.’” The Korean Revised Version names Saul at 1:7, where WEB has “he”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 1:5–10, engwebp

      5David said to the young man who told him, “How do you know that Saul and Jonathan his son are dead?”

      6The young man who told him said, “As I happened by chance on Mount Gilboa, behold, Saul was leaning on his spear; and behold, the chariots and the horsemen followed close behind him.

      7When he looked behind him, he saw me and called to me. I answered, ‘Here I am.’

      8He said to me, ‘Who are you?’ I answered him, ‘I am an Amalekite.’

      9He said to me, ‘Please stand beside me, and kill me, for anguish has taken hold of me because my life lingers in me.’

      10So I stood beside him and killed him, because I was sure that he could not live after he had fallen. I took the crown that was on his head and the bracelet that was on his arm, and have brought them here to my lord.”

    • 2SA 1:13–16, engwebp

      13David said to the young man who told him, “Where are you from?” He answered, “I am the son of a foreigner, an Amalekite.”

      14David said to him, “Why were you not afraid to stretch out your hand to destroy the LORD’s anointed?”

      15David called one of the young men and said, “Go near, and cut him down!” He struck him so that he died.

      16David said to him, “Your blood be on your head, for your mouth has testified against you, saying, ‘I have slain the LORD’s anointed.’”

  • 1 Chronicles 10:2–6 says, “The Philistines followed hard after Saul and after his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul. The battle went hard against Saul, and the archers overtook him; and he was distressed by reason of the archers. Then Saul said to his armor bearer, ‘Draw your sword, and thrust me through with it, lest these uncircumcised come and abuse me.’ But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it. When his armor bearer saw that Saul was dead, he likewise fell on his sword and died. So Saul died with his three sons; and all his house died together.” 10:13–14 says, “So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire, and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.” The Korean Revised Version reads 사울을 맹렬히 치며 (struck Saul fiercely) at 10:3, where WEB reads “The battle went hard against Saul”, and names the LORD at 10:14 (여호와께서 저를 죽이시고), where WEB has “he”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 10:1–6, engwebp

      1Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain on Mount Gilboa.

      2The Philistines followed hard after Saul and after his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul.

      3The battle went hard against Saul, and the archers overtook him; and he was distressed by reason of the archers.

      4Then Saul said to his armor bearer, “Draw your sword, and thrust me through with it, lest these uncircumcised come and abuse me.” But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it.

      5When his armor bearer saw that Saul was dead, he likewise fell on his sword and died.

      6So Saul died with his three sons; and all his house died together.

    • 1CH 10:13–14, engwebp

      13So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire,

      14and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.

1 Samuel 31:3–6 says that Saul took his sword and fell on it, and that his armor bearer saw that Saul was dead and likewise fell on his sword and died with him. 2 Samuel 1:6–10 has the young man who told David say that on Mount Gilboa Saul was leaning on his spear and called to the young man, saying, “Please stand beside me, and kill me”, and that the young man stood beside him and killed him, and took the crown and the bracelet and brought them to David. At 1:16 David says to him, “Your blood be on your head, for your mouth has testified against you, saying, ‘I have slain the LORD’s anointed.’” 1 Chronicles 10:4–5 says that Saul took his sword and fell on it, and that his armor bearer saw that Saul was dead and likewise fell on his sword and died; 10:6 says, “So Saul died with his three sons; and all his house died together”; and 10:13–14 says that Saul died for his trespass against the LORD, and that the LORD killed him and turned the kingdom over to David the son of Jesse (WEB: “Therefore he killed him”). The text does not say whether the young man spoke truly. This collection records the three accounts each as its passages give it, and does not decide how Saul died.

Unresolved interpretation: Whether Saul inquired of the LORD: 1 Samuel 28:6 and 1 Chronicles 10:14
  • 1 Samuel 28:6 says, “When Saul inquired of the LORD, the LORD didn’t answer him by dreams, by Urim, or by prophets.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 28:3–6, engwebp

      3Now Samuel was dead, and all Israel had mourned for him and buried him in Ramah, even in his own city. Saul had sent away those who had familiar spirits and the wizards out of the land.

      4The Philistines gathered themselves together, and came and encamped in Shunem; and Saul gathered all Israel together, and they encamped in Gilboa.

      5When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly.

      6When Saul inquired of the LORD, the LORD didn’t answer him by dreams, by Urim, or by prophets.

  • 1 Chronicles 10:13–14 says, “So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire, and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 10:13–14, engwebp

      13So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire,

      14and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.

1 Samuel 28:6 says that Saul inquired of the LORD and the LORD did not answer him by dreams, by Urim, or by prophets; 1 Chronicles 10:13–14 says that Saul asked counsel of one who had a familiar spirit, to inquire, and did not inquire of the LORD. The text does not say how the two passages stand together. This collection records each passage as it is written, and does not decide whether Saul inquired of the LORD.

Unresolved interpretation: Ner and Kish of 1 Chronicles 8:33 and 9:39
  • 1 Chronicles 8:33 says, “Ner became the father of Kish. Kish became the father of Saul.” 9:35–36 says, “Jeiel the father of Gibeon, whose wife’s name was Maacah, lived in Gibeon. His firstborn son was Abdon, then Zur, Kish, Baal, Ner, Nadab,”; and 9:39, “Ner became the father of Kish. Kish became the father of Saul.”
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 8:33–40, engwebp

      33Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      34The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      35The sons of Micah: Pithon, Melech, Tarea, and Ahaz.

      36Ahaz became the father of Jehoaddah. Jehoaddah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      37Moza became the father of Binea. Raphah was his son, Eleasah his son, and Azel his son.

      38Azel had six sons, whose names are these: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. All these were the sons of Azel.

      39The sons of Eshek his brother: Ulam his firstborn, Jeush the second, and Eliphelet the third.

      40The sons of Ulam were mighty men of valor, archers, and had many sons, and grandsons, one hundred fifty. All these were of the sons of Benjamin.

    • 1CH 9:35–38, engwebp

      35Jeiel the father of Gibeon, whose wife’s name was Maacah, lived in Gibeon.

      36His firstborn son was Abdon, then Zur, Kish, Baal, Ner, Nadab,

      37Gedor, Ahio, Zechariah, and Mikloth.

      38Mikloth became the father of Shimeam. They also lived with their relatives in Jerusalem, near their relatives.

    • 1CH 9:39–44, engwebp

      39Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      40The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      41The sons of Micah: Pithon, Melech, Tahrea, and Ahaz.

      42Ahaz became the father of Jarah. Jarah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      43Moza became the father of Binea, Rephaiah his son, Eleasah his son, and Azel his son.

      44Azel had six sons, whose names are Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. These were the sons of Azel.

  • 1 Samuel 9:1 says, “Now there was a man of Benjamin, whose name was Kish the son of Abiel”, and 14:51, “Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 9:1–2, engwebp

      1Now there was a man of Benjamin, whose name was Kish the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a Benjamite, a mighty man of valor.

      2He had a son whose name was Saul, an impressive young man; and there was not among the children of Israel a more handsome person than he. From his shoulders and upward he was taller than any of the people.

    • 1SA 14:49–51, engwebp

      49Now the sons of Saul were Jonathan, Ishvi, and Malchishua; and the names of his two daughters were these: the name of the firstborn Merab, and the name of the younger Michal.

      50The name of Saul’s wife was Ahinoam the daughter of Ahimaaz. The name of the captain of his army was Abner the son of Ner, Saul’s uncle.

      51Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.

1 Chronicles 8:33 and 9:39 say that Ner became the father of Kish and Kish the father of Saul, and 9:35–36 name Kish and Ner among the sons of Jeiel the father of Gibeon. 1 Samuel 9:1 names Kish the son of Abiel, and 14:51 says, “Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.” The text does not say whether the Ner of 1 Chronicles is Ner the father of Abner, whether the Kish and Ner of 9:36 are the Ner and Kish of 9:39, or how the fathers it gives Kish stand together. This collection holds the Kish who became the father of Saul as one entry (9:39), holds Abiel as the father of Kish and of Ner by 1 Samuel 9:1 and 14:51, and records the Ner of 1 Chronicles as a name of its lists, linked to no entry, with no relation written between Ner and Kish. It decides nothing.

Unresolved interpretation: Eshbaal and Merib-baal of 1 Chronicles 8 and 9
  • 2 Samuel 2:8 says, “Now Abner the son of Ner, captain of Saul’s army, had taken Ishbosheth the son of Saul and brought him over to Mahanaim.” 4:4 says that Jonathan, Saul’s son, had a son who was lame in his feet, and ends, “His name was Mephibosheth.” 9:12 says, “Mephibosheth had a young son, whose name was Mica.”
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 2:8–11, engwebp

      8Now Abner the son of Ner, captain of Saul’s army, had taken Ishbosheth the son of Saul and brought him over to Mahanaim.

      9He made him king over Gilead, over the Ashurites, over Jezreel, over Ephraim, over Benjamin, and over all Israel.

      10Ishbosheth, Saul’s son, was forty years old when he began to reign over Israel, and he reigned two years. But the house of Judah followed David.

      11The time that David was king in Hebron over the house of Judah was seven years and six months.

    • 2SA 4:4, engwebp

      4Now Jonathan, Saul’s son, had a son who was lame in his feet. He was five years old when the news came about Saul and Jonathan out of Jezreel; and his nurse picked him up and fled. As she hurried to flee, he fell and became lame. His name was Mephibosheth.

    • 2SA 9:9–13, engwebp

      9Then the king called to Ziba, Saul’s servant, and said to him, “All that belonged to Saul and to all his house I have given to your master’s son.

      10Till the land for him—you, your sons, and your servants. Bring in the harvest, that your master’s son may have bread to eat; but Mephibosheth your master’s son will always eat bread at my table.” Now Ziba had fifteen sons and twenty servants.

      11Then Ziba said to the king, “According to all that my lord the king commands his servant, so your servant will do.” So Mephibosheth ate at the king’s table like one of the king’s sons.

      12Mephibosheth had a young son, whose name was Mica. All who lived in Ziba’s house were servants to Mephibosheth.

      13So Mephibosheth lived in Jerusalem, for he ate continually at the king’s table. He was lame in both his feet.

  • 1 Chronicles 8:33–34 and 9:39–40 both say, “Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal. The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 8:33–40, engwebp

      33Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      34The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      35The sons of Micah: Pithon, Melech, Tarea, and Ahaz.

      36Ahaz became the father of Jehoaddah. Jehoaddah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      37Moza became the father of Binea. Raphah was his son, Eleasah his son, and Azel his son.

      38Azel had six sons, whose names are these: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. All these were the sons of Azel.

      39The sons of Eshek his brother: Ulam his firstborn, Jeush the second, and Eliphelet the third.

      40The sons of Ulam were mighty men of valor, archers, and had many sons, and grandsons, one hundred fifty. All these were of the sons of Benjamin.

    • 1CH 9:39–44, engwebp

      39Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      40The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      41The sons of Micah: Pithon, Melech, Tahrea, and Ahaz.

      42Ahaz became the father of Jarah. Jarah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      43Moza became the father of Binea, Rephaiah his son, Eleasah his son, and Azel his son.

      44Azel had six sons, whose names are Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. These were the sons of Azel.

2 Samuel 2:8 names Ishbosheth the son of Saul, 4:4 Mephibosheth the son of Jonathan, and 9:12 Mica the son of Mephibosheth. 1 Chronicles 8:33–34 and 9:39–40 name Eshbaal among the sons of Saul, Merib-baal the son of Jonathan, and Micah, whom Merib-baal fathered. Both editions write the first two names otherwise: the Korean Revised Version reads 이스보셋 and 에스바알, 므비보셋 and 므립바알, and WEB Ishbosheth and Eshbaal, Mephibosheth and Merib-baal. The Korean Revised Version writes 미가 in both books, and WEB Mica in 2 Samuel 9:12 and Micah in 1 Chronicles. The text does not say whether they are the same men. This collection records the Eshbaal, Merib-baal and Micah of 1 Chronicles as names of its lists, linked to no entry of 2 Samuel, and does not decide whether they are the same men.

Abiathar the high priest of Mark 2:26 and Ahimelech the priest of 1 Samuel 21

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Abiathar the high priest of Mark 2:26 and Ahimelech the priest of 1 Samuel 21
  • Mark 2:25–26 has Jesus say, “Did you never read what David did when he had need and was hungry—he, and those who were with him? How he entered into God’s house at the time of Abiathar the high priest, and ate the show bread, which is not lawful to eat except for the priests, and gave also to those who were with him?” The Korean Revised Version reads 아비아달 대제사장 때에. Matthew 12:3–4 and Luke 6:3–4 tell of the same and name no priest.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 6:1–5, engwebp

      1Now on the second Sabbath after the first, he was going through the grain fields. His disciples plucked the heads of grain and ate, rubbing them in their hands.

      2But some of the Pharisees said to them, “Why do you do that which is not lawful to do on the Sabbath day?”

      3Jesus, answering them, said, “Haven’t you read what David did when he was hungry, he and those who were with him,

      4how he entered into God’s house, and took and ate the show bread, and gave also to those who were with him, which is not lawful to eat except for the priests alone?”

      5He said to them, “The Son of Man is lord of the Sabbath.”

    • MAT 12:1–8, engwebp

      1At that time, Jesus went on the Sabbath day through the grain fields. His disciples were hungry and began to pluck heads of grain and to eat.

      2But the Pharisees, when they saw it, said to him, “Behold, your disciples do what is not lawful to do on the Sabbath.”

      3But he said to them, “Haven’t you read what David did when he was hungry, and those who were with him:

      4how he entered into God’s house and ate the show bread, which was not lawful for him to eat, nor for those who were with him, but only for the priests?

      5Or have you not read in the law that on the Sabbath day the priests in the temple profane the Sabbath and are guiltless?

      6But I tell you that one greater than the temple is here.

      7But if you had known what this means, ‘I desire mercy, and not sacrifice,’ you wouldn’t have condemned the guiltless.

      8For the Son of Man is Lord of the Sabbath.”

    • MRK 2:23–28, engwebp

      23He was going on the Sabbath day through the grain fields; and his disciples began, as they went, to pluck the ears of grain.

      24The Pharisees said to him, “Behold, why do they do that which is not lawful on the Sabbath day?”

      25He said to them, “Did you never read what David did when he had need and was hungry—he, and those who were with him?

      26How he entered into God’s house at the time of Abiathar the high priest, and ate the show bread, which is not lawful to eat except for the priests, and gave also to those who were with him?”

      27He said to them, “The Sabbath was made for man, not man for the Sabbath.

      28Therefore the Son of Man is lord even of the Sabbath.”

  • 1 Samuel 21:1–6 says, “Then David came to Nob to Ahimelech the priest. Ahimelech came to meet David trembling, and said to him, ‘Why are you alone, and no man with you?’”, and that the priest gave him holy bread, for there was no bread there but the show bread that was taken from before the LORD. 22:20 says, “One of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David.” These verses call neither Ahimelech nor Abiathar high priest.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 21:1–6, engwebp

      1Then David came to Nob to Ahimelech the priest. Ahimelech came to meet David trembling, and said to him, “Why are you alone, and no man with you?”

      2David said to Ahimelech the priest, “The king has commanded me to do something, and has said to me, ‘Let no one know anything about the business about which I send you, and what I have commanded you. I have sent the young men to a certain place.’

      3Now therefore what is under your hand? Please give me five loaves of bread in my hand, or whatever is available.”

      4The priest answered David, and said, “I have no common bread, but there is holy bread; if only the young men have kept themselves from women.”

      5David answered the priest, and said to him, “Truly, women have been kept from us as usual these three days. When I came out, the vessels of the young men were holy, though it was only a common journey. How much more then today shall their vessels be holy?”

      6So the priest gave him holy bread; for there was no bread there but the show bread that was taken from before the LORD, to be replaced with hot bread in the day when it was taken away.

    • 1SA 22:20–23, engwebp

      20One of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David.

      21Abiathar told David that Saul had slain the LORD’s priests.

      22David said to Abiathar, “I knew on that day, when Doeg the Edomite was there, that he would surely tell Saul. I am responsible for the death of all the persons of your father’s house.

      23Stay with me. Don’t be afraid, for he who seeks my life seeks your life. You will be safe with me.”

Mark 2:26 places David’s eating of the show bread in God’s house “at the time of Abiathar the high priest” and has him give it also to those who were with him; 1 Samuel 21:1–6 names Ahimelech the priest as the one who gave the bread, and has Ahimelech ask David why he is alone. 1 Samuel 22:20 names Abiathar as a son of Ahimelech. Matthew 12:3–4 and Luke 6:3–4 name no priest. This collection records the Abiathar of the two books under one entry, and does not decide how the words of Mark 2:26 and those of 1 Samuel 21 fit together.

Unresolved interpretation: The priests named at 2 Samuel 8:17 and 20:25
  • 1 Samuel 22:20 says, “One of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 22:20–23, engwebp

      20One of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David.

      21Abiathar told David that Saul had slain the LORD’s priests.

      22David said to Abiathar, “I knew on that day, when Doeg the Edomite was there, that he would surely tell Saul. I am responsible for the death of all the persons of your father’s house.

      23Stay with me. Don’t be afraid, for he who seeks my life seeks your life. You will be safe with me.”

  • 2 Samuel 8:17 says that “Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 8:15–18, engwebp

      15David reigned over all Israel; and David executed justice and righteousness for all his people.

      16Joab the son of Zeruiah was over the army, Jehoshaphat the son of Ahilud was recorder,

      17Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests, Seraiah was scribe,

      18Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and David’s sons were chief ministers.

  • 2 Samuel 20:25 says that “Zadok and Abiathar were priests”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 20:23–26, engwebp

      23Now Joab was over all the army of Israel, Benaiah the son of Jehoiada was over the Cherethites and over the Pelethites,

      24Adoram was over the men subject to forced labor, Jehoshaphat the son of Ahilud was the recorder,

      25Sheva was scribe, Zadok and Abiathar were priests,

      26and Ira the Jairite was chief minister to David.

  • 1 Chronicles 18:16 says that “Zadok the son of Ahitub and Abimelech the son of Abiathar were priests; Shavsha was scribe”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 18:14–17, engwebp

      14David reigned over all Israel; and he executed justice and righteousness for all his people.

      15Joab the son of Zeruiah was over the army; Jehoshaphat the son of Ahilud was recorder;

      16Zadok the son of Ahitub and Abimelech the son of Abiathar were priests; Shavsha was scribe;

      17and Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and the sons of David were chief officials serving the king.

1 Samuel 22:20 names Abiathar as one of the sons of Ahimelech the son of Ahitub. 2 Samuel 8:17 says that Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests, and Seraiah was scribe, and 20:25 that Zadok and Abiathar were priests. 1 Chronicles 18:16 says that Zadok the son of Ahitub and Abimelech the son of Abiathar were priests, and Shavsha was scribe: it names Abimelech the son of Abiathar where 2 Samuel 8:17 names Ahimelech the son of Abiathar, and Shavsha where it names Seraiah. Both editions write these names differently (the Korean Revised Version 아히멜렉 and 아비멜렉, 스라야 and 사워사; WEB Ahimelech and Abimelech, Seraiah and Shavsha). The text does not say how Ahimelech the son of Abiathar of 2 Samuel 8:17 stands to Ahimelech the son of Ahitub of 1 Samuel 22, nor why 20:25 names Abiathar where 8:17 names Ahimelech the son of Abiathar, nor whether Abimelech and Shavsha of 1 Chronicles 18:16 are the Ahimelech and the Seraiah of 2 Samuel 8:17. This collection records Ahimelech the son of Abiathar apart from Ahimelech the son of Ahitub, and Abimelech and Shavsha of 1 Chronicles 18:16 apart from Ahimelech and Seraiah of 2 Samuel 8:17, and does not decide how these passages fit together.

Unresolved interpretation: The priests named at 1 Kings 4:2–4
  • 1 Kings 2:26–27 says that the king said to Abiathar the priest, “Go to Anathoth, to your own fields”, and that Solomon thrust Abiathar out from being priest to the LORD.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 2:26–27, engwebp

      26To Abiathar the priest the king said, “Go to Anathoth, to your own fields, for you are worthy of death. But I will not at this time put you to death, because you bore the Lord GOD’s ark before David my father, and because you were afflicted in all in which my father was afflicted.”

      27So Solomon thrust Abiathar out from being priest to the LORD, that he might fulfill the LORD’s word which he spoke concerning the house of Eli in Shiloh.

  • 1 Kings 2:35 says, “The king put Benaiah the son of Jehoiada in his place over the army; and the king put Zadok the priest in the place of Abiathar.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 2:28–35, engwebp

      28This news came to Joab; for Joab had followed Adonijah, although he didn’t follow Absalom. Joab fled to the LORD’s Tent, and held onto the horns of the altar.

      29King Solomon was told, “Joab has fled to the LORD’s Tent; and behold, he is by the altar.” Then Solomon sent Benaiah the son of Jehoiada, saying, “Go, fall on him.”

      30Benaiah came to the LORD’s Tent, and said to him, “The king says, ‘Come out!’” He said, “No; but I will die here.” Benaiah brought the king word again, saying, “This is what Joab said, and this is how he answered me.”

      31The king said to him, “Do as he has said, and fall on him, and bury him, that you may take away the blood, which Joab shed without cause, from me and from my father’s house.

      32The LORD will return his blood on his own head, because he fell on two men more righteous and better than he, and killed them with the sword, and my father David didn’t know it: Abner the son of Ner, captain of the army of Israel, and Amasa the son of Jether, captain of the army of Judah.

      33So their blood will return on the head of Joab and on the head of his offspring forever. But for David, for his offspring, for his house, and for his throne, there will be peace forever from the LORD.”

      34Then Benaiah the son of Jehoiada went up and fell on him, and killed him; and he was buried in his own house in the wilderness.

      35The king put Benaiah the son of Jehoiada in his place over the army; and the king put Zadok the priest in the place of Abiathar.

  • 1 Kings 4:2 says, “These were the princes whom he had: Azariah the son of Zadok, the priest”, and 4:4, “Benaiah the son of Jehoiada was over the army; Zadok and Abiathar were priests”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 4:1–6, engwebp

      1King Solomon was king over all Israel.

      2These were the princes whom he had: Azariah the son of Zadok, the priest;

      3Elihoreph and Ahijah, the sons of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder;

      4Benaiah the son of Jehoiada was over the army; Zadok and Abiathar were priests;

      5Azariah the son of Nathan was over the officers; Zabud the son of Nathan was chief minister, the king’s friend;

      6Ahishar was over the household; and Adoniram the son of Abda was over the men subject to forced labor.

1 Kings 2:26–27 says that the king thrust Abiathar out from being priest to the LORD, and 2:35 that the king put Zadok the priest in the place of Abiathar. 4:2 names Azariah the son of Zadok as the priest, and 4:4 says that Zadok and Abiathar were priests. The text does not say how 4:4 stands with 2:27 and 2:35, nor whether the Zadok of 4:2 is Zadok the priest. This collection records the Zadok of 4:2 apart, and decides neither whether the two Zadoks are one man nor how these passages fit together.

Ahitub of 1 Samuel 14:3 and Ahitub of 22:9–20

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Ahitub of 1 Samuel 14:3 and Ahitub of 22:9–20
  • 1 Samuel 14:3 names “Ahijah the son of Ahitub, Ichabod’s brother, the son of Phinehas, the son of Eli the priest of the LORD in Shiloh, wearing an ephod.” The Korean Revised Version makes Ahijah 비느하스의 손자, the grandson of Phinehas.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 14:1–5, engwebp

      1Now it happened on a day that Jonathan the son of Saul said to the young man who bore his armor, “Come! Let’s go over to the Philistines’ garrison that is on the other side.” But he didn’t tell his father.

      2Saul stayed in the uttermost part of Gibeah under the pomegranate tree which is in Migron; and the people who were with him were about six hundred men,

      3including Ahijah the son of Ahitub, Ichabod’s brother, the son of Phinehas, the son of Eli the priest of the LORD in Shiloh, wearing an ephod. The people didn’t know that Jonathan was gone.

      4Between the passes, by which Jonathan sought to go over to the Philistines’ garrison, there was a rocky crag on the one side and a rocky crag on the other side; and the name of the one was Bozez, and the name of the other Seneh.

      5The one crag rose up on the north in front of Michmash, and the other on the south in front of Geba.

  • 1 Samuel 22:9 has Doeg the Edomite say, “I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub”; at 22:11–12 the king sends to call Ahimelech the priest, the son of Ahitub, and all his father’s house, the priests who were in Nob, and Saul says, “Hear now, you son of Ahitub”; 22:20 says that one of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped. These verses do not name this Ahitub’s father.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 22:6–10, engwebp

      6Saul heard that David was discovered, with the men who were with him. Now Saul was sitting in Gibeah, under the tamarisk tree in Ramah, with his spear in his hand, and all his servants were standing around him.

      7Saul said to his servants who stood around him, “Hear now, you Benjamites! Will the son of Jesse give everyone of you fields and vineyards? Will he make you all captains of thousands and captains of hundreds?

      8Is that why all of you have conspired against me, and there is no one who discloses to me when my son makes a treaty with the son of Jesse, and there is none of you who is sorry for me, or discloses to me that my son has stirred up my servant against me, to lie in wait, as it is today?”

      9Then Doeg the Edomite, who stood by the servants of Saul, answered and said, “I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub.

      10He inquired of the LORD for him, gave him food, and gave him the sword of Goliath the Philistine.”

    • 1SA 22:11–19, engwebp

      11Then the king sent to call Ahimelech the priest, the son of Ahitub, and all his father’s house, the priests who were in Nob; and they all came to the king.

      12Saul said, “Hear now, you son of Ahitub.” He answered, “Here I am, my lord.”

      13Saul said to him, “Why have you conspired against me, you and the son of Jesse, in that you have given him bread, and a sword, and have inquired of God for him, that he should rise against me, to lie in wait, as it is today?”

      14Then Ahimelech answered the king, and said, “Who among all your servants is so faithful as David, who is the king’s son-in-law, captain of your body guard, and honored in your house?

      15Have I today begun to inquire of God for him? Be it far from me! Don’t let the king impute anything to his servant, nor to all the house of my father; for your servant knew nothing of all this, less or more.”

      16The king said, “You shall surely die, Ahimelech, you and all your father’s house.”

      17The king said to the guard who stood about him, “Turn and kill the priests of the LORD, because their hand also is with David, and because they knew that he fled and didn’t disclose it to me.” But the servants of the king wouldn’t put out their hand to fall on the priests of the LORD.

      18The king said to Doeg, “Turn and attack the priests!” Doeg the Edomite turned, and he attacked the priests, and he killed on that day eighty-five people who wore a linen ephod.

      19He struck Nob, the city of the priests, with the edge of the sword—both men and women, children and nursing babies, and cattle, donkeys, and sheep, with the edge of the sword.

    • 1SA 22:20–23, engwebp

      20One of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David.

      21Abiathar told David that Saul had slain the LORD’s priests.

      22David said to Abiathar, “I knew on that day, when Doeg the Edomite was there, that he would surely tell Saul. I am responsible for the death of all the persons of your father’s house.

      23Stay with me. Don’t be afraid, for he who seeks my life seeks your life. You will be safe with me.”

  • 2 Samuel 8:17 says, “Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests”. The verse does not name this Ahitub’s father.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 8:15–18, engwebp

      15David reigned over all Israel; and David executed justice and righteousness for all his people.

      16Joab the son of Zeruiah was over the army, Jehoshaphat the son of Ahilud was recorder,

      17Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests, Seraiah was scribe,

      18Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and David’s sons were chief ministers.

1 Samuel 14:3 names Ahitub, Ichabod’s brother, as the father of Ahijah; 22:9–20 names Ahitub as the father of Ahimelech, the priest who was in Nob, without naming Ahitub’s father; and 2 Samuel 8:17 names Ahitub as the father of Zadok, one of the priests, without naming Ahitub’s father. The sons named in the three passages have different names (Ahijah, Ahimelech, Zadok), and the text does not say whether any two of the three Ahitubs are one man or two. This collection records the three apart and does not decide whether any of them are the same man.

The word at 1 Samuel 25:3 that the Korean Revised Version reads as Carmel and WEB as Caleb

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The word at 1 Samuel 25:3 that the Korean Revised Version reads as Carmel and WEB as Caleb
  • At 25:3 the Korean Revised Version reads 그 사람의 이름은 나발이요 그 아내의 이름은 아비가일이라 그 여자는 총명하고 용모가 아름다우나 남자는 완고하고 행사가 악하며 그는 갈멜 족속이었더라, calling Nabal one of 갈멜 족속, which names Carmel. 25:2 says in both editions that his possessions were in Carmel and that he was shearing his sheep in Carmel.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 25:2–3, engwebp

      2There was a man in Maon whose possessions were in Carmel; and the man was very great. He had three thousand sheep and a thousand goats; and he was shearing his sheep in Carmel.

      3Now the name of the man was Nabal; and the name of his wife Abigail. This woman was intelligent and had a beautiful face; but the man was surly and evil in his doings. He was of the house of Caleb.

  • WEB reads at 25:3, “Now the name of the man was Nabal; and the name of his wife Abigail. This woman was intelligent and had a beautiful face; but the man was surly and evil in his doings. He was of the house of Caleb.”, which names Caleb.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 25:2–3, engwebp

      2There was a man in Maon whose possessions were in Carmel; and the man was very great. He had three thousand sheep and a thousand goats; and he was shearing his sheep in Carmel.

      3Now the name of the man was Nabal; and the name of his wife Abigail. This woman was intelligent and had a beautiful face; but the man was surly and evil in his doings. He was of the house of Caleb.

  • 1 Samuel 30:13–14 has the young man of Egypt, servant to an Amalekite, say to David, “We made a raid on the South of the Cherethites, and on that which belongs to Judah, and on the South of Caleb; and we burned Ziklag with fire.” Where WEB reads “the South of Caleb”, the Korean Revised Version reads 갈멜 남방, the South of Carmel.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 30:11–16, engwebp

      11They found an Egyptian in the field, and brought him to David, and gave him bread, and he ate; and they gave him water to drink.

      12They gave him a piece of a cake of figs and two clusters of raisins. When he had eaten, his spirit came again to him; for he had eaten no bread, and drank no water for three days and three nights.

      13David asked him, “To whom do you belong? Where are you from?” He said, “I am a young man of Egypt, servant to an Amalekite; and my master left me, because three days ago I got sick.

      14We made a raid on the South of the Cherethites, and on that which belongs to Judah, and on the South of Caleb; and we burned Ziklag with fire.”

      15David said to him, “Will you bring me down to this troop?” He said, “Swear to me by God that you will not kill me and not deliver me up into the hands of my master, and I will bring you down to this troop.”

      16When he had brought him down, behold, they were spread around over all the ground, eating, drinking, and dancing, because of all the great plunder that they had taken out of the land of the Philistines, and out of the land of Judah.

At 1 Samuel 25:3 the Korean Revised Version calls Nabal one of 갈멜 족속 and WEB says, “He was of the house of Caleb”; at 30:14 the Korean Revised Version has 갈멜 남방 where WEB has “the South of Caleb”. In both verses the two editions give one word different names. Both editions say at 25:2 that Nabal’s possessions were in Carmel. By these words of 25:3 and 30:14 this collection gives evidence neither to Carmel nor to Caleb, and does not decide which reading is right.

Unresolved interpretation: The Carmel of 1 Samuel, the Carmel the prophets name, and Mount Carmel
  • 1 Samuel 15:12 says that Samuel was told, “Saul came to Carmel, and behold, he set up a monument for himself, turned, passed on, and went down to Gilgal”, and 25:2 says, “There was a man in Maon whose possessions were in Carmel”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 15:12–23, engwebp

      12Samuel rose early to meet Saul in the morning; and Samuel was told, saying, “Saul came to Carmel, and behold, he set up a monument for himself, turned, passed on, and went down to Gilgal.”

      13Samuel came to Saul; and Saul said to him, “You are blessed by the LORD! I have performed the commandment of the LORD.”

      14Samuel said, “Then what does this bleating of the sheep in my ears and the lowing of the cattle which I hear mean?”

      15Saul said, “They have brought them from the Amalekites; for the people spared the best of the sheep and of the cattle, to sacrifice to the LORD your God. We have utterly destroyed the rest.”

      16Then Samuel said to Saul, “Stay, and I will tell you what the LORD said to me last night.” He said to him, “Say on.”

      17Samuel said, “Though you were little in your own sight, weren’t you made the head of the tribes of Israel? The LORD anointed you king over Israel;

      18and the LORD sent you on a journey, and said, ‘Go, and utterly destroy the sinners the Amalekites, and fight against them until they are consumed.’

      19Why then didn’t you obey the LORD’s voice, but took the plunder, and did that which was evil in the LORD’s sight?”

      20Saul said to Samuel, “But I have obeyed the LORD’s voice, and have gone the way which the LORD sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites.

      21But the people took of the plunder, sheep and cattle, the best of the devoted things, to sacrifice to the LORD your God in Gilgal.”

      22Samuel said, “Has the LORD as great delight in burnt offerings and sacrifices, as in obeying the LORD’s voice? Behold, to obey is better than sacrifice, and to listen than the fat of rams.

      23For rebellion is as the sin of witchcraft, and stubbornness is as idolatry and teraphim. Because you have rejected the LORD’s word, he has also rejected you from being king.”

    • 1SA 25:2–3, engwebp

      2There was a man in Maon whose possessions were in Carmel; and the man was very great. He had three thousand sheep and a thousand goats; and he was shearing his sheep in Carmel.

      3Now the name of the man was Nabal; and the name of his wife Abigail. This woman was intelligent and had a beautiful face; but the man was surly and evil in his doings. He was of the house of Caleb.

  • Isaiah 33:9 says, “Bashan and Carmel are stripped bare”, 35:2 “the excellence of Carmel and Sharon”, Nahum 1:4 “Bashan and Carmel languish”, Jeremiah 46:18 “like Tabor among the mountains, and like Carmel by the sea”, and 50:19 “he will feed on Carmel and Bashan”.
    Source evidence (5)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ISA 33:1–12, engwebp

      1Woe to you who destroy, but you weren’t destroyed, and who betray, but nobody betrayed you! When you have finished destroying, you will be destroyed; and when you have finished betrayal, you will be betrayed.

      2LORD, be gracious to us. We have waited for you. Be our strength every morning, our salvation also in the time of trouble.

      3At the noise of the thunder, the peoples have fled. When you lift yourself up, the nations are scattered.

      4Your plunder will be gathered as the caterpillar gathers. Men will leap on it as locusts leap.

      5The LORD is exalted, for he dwells on high. He has filled Zion with justice and righteousness.

      6There will be stability in your times, abundance of salvation, wisdom, and knowledge. The fear of the LORD is your treasure.

      7Behold, their valiant ones cry outside; the ambassadors of peace weep bitterly.

      8The highways are desolate. The traveling man ceases. The covenant is broken. He has despised the cities. He doesn’t respect man.

      9The land mourns and languishes. Lebanon is confounded and withers away. Sharon is like a desert, and Bashan and Carmel are stripped bare.

      10“Now I will arise,” says the LORD. “Now I will lift myself up. Now I will be exalted.

      11You will conceive chaff. You will give birth to stubble. Your breath is a fire that will devour you.

      12The peoples will be like the burning of lime, like thorns that are cut down and burned in the fire.

    • ISA 35:1–10, engwebp

      1The wilderness and the dry land will be glad. The desert will rejoice and blossom like a rose.

      2It will blossom abundantly, and rejoice even with joy and singing. Lebanon’s glory will be given to it, the excellence of Carmel and Sharon. They will see the LORD’s glory, the excellence of our God.

      3Strengthen the weak hands, and make the feeble knees firm.

      4Tell those who have a fearful heart, “Be strong! Don’t be afraid! Behold, your God will come with vengeance, God’s retribution. He will come and save you.

      5Then the eyes of the blind will be opened, and the ears of the deaf will be unstopped.

      6Then the lame man will leap like a deer, and the tongue of the mute will sing; for waters will break out in the wilderness, and streams in the desert.

      7The burning sand will become a pool, and the thirsty ground springs of water. Grass with reeds and rushes will be in the habitation of jackals, where they lay.

      8A highway will be there, a road, and it will be called “The Holy Way”. The unclean shall not pass over it, but it will be for those who walk in the Way. Wicked fools shall not go there.

      9No lion will be there, nor will any ravenous animal go up on it. They will not be found there; but the redeemed will walk there.

      10Then the LORD’s ransomed ones will return, and come with singing to Zion; and everlasting joy will be on their heads. They will obtain gladness and joy, and sorrow and sighing will flee away.”

    • JER 46:13–26, engwebp

      13The word that the LORD spoke to Jeremiah the prophet, how that Nebuchadnezzar king of Babylon should come and strike the land of Egypt:

      14“Declare in Egypt, publish in Migdol, and publish in Memphis and in Tahpanhes; say, ‘Stand up, and prepare, for the sword has devoured around you.’

      15Why are your strong ones swept away? They didn’t stand, because the LORD pushed them.

      16He made many to stumble. Yes, they fell on one another. They said, ‘Arise! Let’s go again to our own people, and to the land of our birth, from the oppressing sword.’

      17They cried there, ‘Pharaoh king of Egypt is but a noise; he has let the appointed time pass by.’

      18“As I live,” says the King, whose name is the LORD of Armies, “surely like Tabor among the mountains, and like Carmel by the sea, so he will come.

      19You daughter who dwells in Egypt, furnish yourself to go into captivity; for Memphis will become a desolation, and will be burned up, without inhabitant.

      20“Egypt is a very beautiful heifer; but destruction out of the north has come. It has come.

      21Also her hired men in the middle of her are like calves of the stall, for they also are turned back. They have fled away together. They didn’t stand, for the day of their calamity has come on them, the time of their visitation.

      22Its sound will go like the serpent, for they will march with an army, and come against her with axes, as wood cutters.

      23They will cut down her forest,” says the LORD, “though it can’t be searched; because they are more than the locusts, and are innumerable.

      24The daughter of Egypt will be disappointed; she will be delivered into the hand of the people of the north.”

      25The LORD of Armies, the God of Israel, says: “Behold, I will punish Amon of No, and Pharaoh, and Egypt, with her gods and her kings, even Pharaoh, and those who trust in him.

      26I will deliver them into the hand of those who seek their lives, and into the hand of Nebuchadnezzar king of Babylon, and into the hand of his servants. Afterwards it will be inhabited, as in the days of old,” says the LORD.

    • JER 50:11–20, engwebp

      11“Because you are glad, because you rejoice, O you who plunder my heritage, because you are wanton as a heifer that treads out the grain, and neigh as strong horses,

      12your mother will be utterly disappointed. She who bore you will be confounded. Behold, she will be the least of the nations, a wilderness, a dry land, and a desert.

      13Because of the LORD’s wrath she won’t be inhabited, but she will be wholly desolate. Everyone who goes by Babylon will be astonished, and hiss at all her plagues.

      14Set yourselves in array against Babylon all around, all you who bend the bow; shoot at her. Spare no arrows, for she has sinned against the LORD.

      15Shout against her all around. She has submitted herself. Her bulwarks have fallen. Her walls have been thrown down, for it is the vengeance of the LORD. Take vengeance on her. As she has done, do to her.

      16Cut off the sower from Babylon, and him who handles the sickle in the time of harvest. For fear of the oppressing sword, they will each return to their own people, and they will each flee to their own land.

      17“Israel is a hunted sheep. The lions have driven him away. First, the king of Assyria devoured him, and now at last Nebuchadnezzar king of Babylon has broken his bones.”

      18Therefore the LORD of Armies, the God of Israel, says: “Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria.

      19I will bring Israel again to his pasture, and he will feed on Carmel and Bashan. His soul will be satisfied on the hills of Ephraim and in Gilead.

      20In those days, and in that time,” says the LORD, “the iniquity of Israel will be sought for, and there will be none, also the sins of Judah, and they won’t be found; for I will pardon them whom I leave as a remnant.

    • NAM 1:1–8, engwebp

      1A revelation about Nineveh. The book of the vision of Nahum the Elkoshite.

      2The LORD is a jealous God and avenges. The LORD avenges and is full of wrath. The LORD takes vengeance on his adversaries, and he maintains wrath against his enemies.

      3The LORD is slow to anger, and great in power, and will by no means leave the guilty unpunished. The LORD has his way in the whirlwind and in the storm, and the clouds are the dust of his feet.

      4He rebukes the sea and makes it dry, and dries up all the rivers. Bashan and Carmel languish. The flower of Lebanon languishes.

      5The mountains quake before him, and the hills melt away. The earth trembles at his presence, yes, the world, and all who dwell in it.

      6Who can stand before his indignation? Who can endure the fierceness of his anger? His wrath is poured out like fire, and the rocks are broken apart by him.

      7The LORD is good, a stronghold in the day of trouble; and he knows those who take refuge in him.

      8But with an overflowing flood, he will make a full end of her place, and will pursue his enemies into darkness.

  • 1 Kings 18:20 says, “So Ahab sent to all the children of Israel, and gathered the prophets together to Mount Carmel”, and Amos 1:2 says, “the top of Carmel will wither.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 18:17–20, engwebp

      17When Ahab saw Elijah, Ahab said to him, “Is that you, you troubler of Israel?”

      18He answered, “I have not troubled Israel, but you and your father’s house, in that you have forsaken the LORD’s commandments and you have followed the Baals.

      19Now therefore send, and gather to me all Israel to Mount Carmel, and four hundred fifty of the prophets of Baal, and four hundred of the prophets of the Asherah, who eat at Jezebel’s table.”

      20So Ahab sent to all the children of Israel, and gathered the prophets together to Mount Carmel.

    • AMO 1:1–2, engwebp

      1The words of Amos, who was among the herdsmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah and in the days of Jeroboam the son of Joash, king of Israel, two years before the earthquake.

      2He said: “The LORD will roar from Zion, and utter his voice from Jerusalem; and the pastures of the shepherds will mourn, and the top of Carmel will wither.”

1 Samuel 15:12 names the Carmel where Saul set up a monument, and 25:2 the Carmel where a man of Maon had his possessions. Isaiah 33:9, 35:2, Nahum 1:4 and Jeremiah 46:18, 50:19 name Carmel beside Bashan, Sharon, Lebanon and Tabor, and Jeremiah 46:18 calls it “Carmel by the sea”. 1 Kings 18:20 names Mount Carmel, and the Korean Revised Version writes Amos 1:2 the same way (갈멜산; WEB “the top of Carmel”). The text does not say whether the Carmel the prophets name is the Carmel of 1 Samuel, Mount Carmel or another place. This collection records the prophets’ Carmel under the entry of 1 Samuel, whose name it shares, and Mount Carmel by its own name as another entry, and does not decide whether they are one place.

Who is called the son of Zeruiah at 1 Samuel 26:6

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Who is called the son of Zeruiah at 1 Samuel 26:6
  • At 26:6 the Korean Revised Version reads 이에 다윗이 헷 사람 아히멜렉과 스루야의 아들 요압의 아우 아비새에게 물어 가로되: 스루야의 아들 (the son of Zeruiah) stands before Joab, and Abishai is called 요압의 아우, Joab’s younger brother.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 26:5–12, engwebp

      5Then David arose and came to the place where Saul had encamped; and David saw the place where Saul lay, with Abner the son of Ner, the captain of his army. Saul lay within the place of the wagons, and the people were encamped around him.

      6Then David answered and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah, brother of Joab, saying, “Who will go down with me to Saul to the camp?” Abishai said, “I will go down with you.”

      7So David and Abishai came to the people by night; and, behold, Saul lay sleeping within the place of the wagons, with his spear stuck in the ground at his head; and Abner and the people lay around him.

      8Then Abishai said to David, “God has delivered up your enemy into your hand today. Now therefore please let me strike him with the spear to the earth at one stroke, and I will not strike him the second time.”

      9David said to Abishai, “Don’t destroy him, for who can stretch out his hand against the LORD’s anointed, and be guiltless?”

      10David said, “As the LORD lives, the LORD will strike him; or his day shall come to die, or he shall go down into battle and perish.

      11The LORD forbid that I should stretch out my hand against the LORD’s anointed; but now please take the spear that is at his head and the jar of water, and let’s go.”

      12So David took the spear and the jar of water from Saul’s head, and they went away. No man saw it, or knew it, nor did any awake; for they were all asleep, because a deep sleep from the LORD had fallen on them.

  • WEB reads at 26:6, “Then David answered and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah, brother of Joab”: “the son of Zeruiah” stands after Abishai, and “brother of Joab” follows it.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 26:5–12, engwebp

      5Then David arose and came to the place where Saul had encamped; and David saw the place where Saul lay, with Abner the son of Ner, the captain of his army. Saul lay within the place of the wagons, and the people were encamped around him.

      6Then David answered and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah, brother of Joab, saying, “Who will go down with me to Saul to the camp?” Abishai said, “I will go down with you.”

      7So David and Abishai came to the people by night; and, behold, Saul lay sleeping within the place of the wagons, with his spear stuck in the ground at his head; and Abner and the people lay around him.

      8Then Abishai said to David, “God has delivered up your enemy into your hand today. Now therefore please let me strike him with the spear to the earth at one stroke, and I will not strike him the second time.”

      9David said to Abishai, “Don’t destroy him, for who can stretch out his hand against the LORD’s anointed, and be guiltless?”

      10David said, “As the LORD lives, the LORD will strike him; or his day shall come to die, or he shall go down into battle and perish.

      11The LORD forbid that I should stretch out my hand against the LORD’s anointed; but now please take the spear that is at his head and the jar of water, and let’s go.”

      12So David took the spear and the jar of water from Saul’s head, and they went away. No man saw it, or knew it, nor did any awake; for they were all asleep, because a deep sleep from the LORD had fallen on them.

  • 2 Samuel 16:9 calls Abishai “the son of Zeruiah” in both editions (스루야의 아들 아비새). At 17:25 WEB reads “Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother”, and the Korean Revised Version reads 아비갈은 요압의 어미 스루야의 동생이더라: in this verse both editions call Zeruiah Joab’s mother.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 16:5–14, engwebp

      5When King David came to Bahurim, behold, a man of the family of Saul’s house came out, whose name was Shimei, the son of Gera. He came out and cursed as he came.

      6He cast stones at David and at all the servants of King David, and all the people and all the mighty men were on his right hand and on his left.

      7Shimei said when he cursed, “Be gone, be gone, you man of blood, and wicked fellow!

      8The LORD has returned on you all the blood of Saul’s house, in whose place you have reigned! The LORD has delivered the kingdom into the hand of Absalom your son! Behold, you are caught by your own mischief, because you are a man of blood!”

      9Then Abishai the son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Please let me go over and take off his head.”

      10The king said, “What have I to do with you, you sons of Zeruiah? Because he curses, and because the LORD has said to him, ‘Curse David,’ who then shall say, ‘Why have you done so?’”

      11David said to Abishai and to all his servants, “Behold, my son, who came out of my bowels, seeks my life. How much more this Benjamite, now? Leave him alone, and let him curse; for the LORD has invited him.

      12It may be that the LORD will look on the wrong done to me, and that the LORD will repay me good for the cursing of me today.”

      13So David and his men went by the way; and Shimei went along on the hillside opposite him and cursed as he went, threw stones at him, and threw dust.

      14The king and all the people who were with him arrived weary; and he refreshed himself there.

    • 2SA 17:24–26, engwebp

      24Then David came to Mahanaim. Absalom passed over the Jordan, he and all the men of Israel with him.

      25Absalom set Amasa over the army instead of Joab. Now Amasa was the son of a man whose name was Ithra the Israelite, who went in to Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother.

      26Israel and Absalom encamped in the land of Gilead.

At 1 Samuel 26:6 the Korean Revised Version puts 스루야의 아들 (the son of Zeruiah) before Joab and calls Abishai Joab’s younger brother, and WEB puts “the son of Zeruiah” after Abishai, followed by “brother of Joab”. At 2 Samuel 17:25 both editions call Zeruiah Joab’s mother (요압의 어미 스루야; “Zeruiah, Joab’s mother”), and at 16:9 both call Abishai the son of Zeruiah. This collection records Zeruiah as Joab’s mother from 17:25 and Joab and Abishai as brothers, and does not decide who 1 Samuel 26:6 calls the son of Zeruiah.

Unresolved interpretation: Zeruiah and Abigail: “their sisters” at 1 Chronicles 2:16 and “Abigail the daughter of Nahash” at 2 Samuel 17:25
  • 1 Chronicles 2:13–15 names the sons Jesse became the father of, from his firstborn Eliab to David the seventh, and 2:16–17 go on, “and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three. Abigail bore Amasa”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:13–17, engwebp

      13and Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third,

      14Nethanel the fourth, Raddai the fifth,

      15Ozem the sixth, and David the seventh;

      16and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three.

      17Abigail bore Amasa; and the father of Amasa was Jether the Ishmaelite.

  • 2 Samuel 17:25 says, “Now Amasa was the son of a man whose name was Ithra the Israelite, who went in to Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother.” The Korean Revised Version calls her Zeruiah’s 동생, her younger sister.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 17:24–26, engwebp

      24Then David came to Mahanaim. Absalom passed over the Jordan, he and all the men of Israel with him.

      25Absalom set Amasa over the army instead of Joab. Now Amasa was the son of a man whose name was Ithra the Israelite, who went in to Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother.

      26Israel and Absalom encamped in the land of Gilead.

1 Chronicles 2:13–16 names the sons Jesse became the father of and calls Zeruiah and Abigail “their sisters”; neither edition says whose daughters they are. 2 Samuel 17:25 names “Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother” (the Korean Revised Version calls her Zeruiah’s 동생, younger sister). The Korean Revised Version writes her name 아비가일 in 1 Chronicles and 아비갈 in 2 Samuel, and WEB Abigail in both. The text does not say how “their sisters” of 1 Chronicles 2:16 and “the daughter of Nahash” of 2 Samuel 17:25 fit. This collection records the Abigail of 1 Chronicles 2:16–17 on the entry of Abigail of 2 Samuel 17:25 (person-abigail-nahash), Zeruiah’s sister and Amasa’s mother; it records Zeruiah and Abigail as David’s sisters from 1 Chronicles 2:16 and Nahash as Abigail’s father from 2 Samuel 17:25, records no relationship between Jesse and the two, and does not decide how the two accounts fit.

The sons of Saul named at 1 Samuel 14:49 and 31:2

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The sons of Saul named at 1 Samuel 14:49 and 31:2
  • 1 Samuel 14:49 says, “Now the sons of Saul were Jonathan, Ishvi, and Malchishua”; the Korean Revised Version writes the second name 리스위.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 14:49–51, engwebp

      49Now the sons of Saul were Jonathan, Ishvi, and Malchishua; and the names of his two daughters were these: the name of the firstborn Merab, and the name of the younger Michal.

      50The name of Saul’s wife was Ahinoam the daughter of Ahimaaz. The name of the captain of his army was Abner the son of Ner, Saul’s uncle.

      51Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.

  • 1 Samuel 31:2 says, “The Philistines overtook Saul and his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul,” and 31:6 says, “So Saul died with his three sons, his armor bearer, and all his men that same day together.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 31:1–6, engwebp

      1Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain on Mount Gilboa.

      2The Philistines overtook Saul and his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul.

      3The battle went hard against Saul, and the archers overtook him; and he was greatly distressed by reason of the archers.

      4Then Saul said to his armor bearer, “Draw your sword, and thrust me through with it, lest these uncircumcised come and thrust me through and abuse me!” But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it.

      5When his armor bearer saw that Saul was dead, he likewise fell on his sword, and died with him.

      6So Saul died with his three sons, his armor bearer, and all his men that same day together.

  • 2 Samuel 2:8–9 says, “Now Abner the son of Ner, captain of Saul’s army, had taken Ishbosheth the son of Saul and brought him over to Mahanaim. He made him king over Gilead, over the Ashurites, over Jezreel, over Ephraim, over Benjamin, and over all Israel”, and 2:10 says, “Ishbosheth, Saul’s son, was forty years old when he began to reign over Israel, and he reigned two years.” The Korean Revised Version reads the name 아술 at 2:9, where WEB has “the Ashurites”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 2:8–11, engwebp

      8Now Abner the son of Ner, captain of Saul’s army, had taken Ishbosheth the son of Saul and brought him over to Mahanaim.

      9He made him king over Gilead, over the Ashurites, over Jezreel, over Ephraim, over Benjamin, and over all Israel.

      10Ishbosheth, Saul’s son, was forty years old when he began to reign over Israel, and he reigned two years. But the house of Judah followed David.

      11The time that David was king in Hebron over the house of Judah was seven years and six months.

1 Samuel 14:49 names the sons of Saul as Jonathan, Ishvi, and Malchishua; 31:2 names the sons of Saul whom the Philistines killed as Jonathan, Abinadab, and Malchishua, and 31:6 says that Saul died with his three sons. 2 Samuel 2:8–10 names Ishbosheth the son of Saul, whom Abner had taken and brought over to Mahanaim and made king, and who was forty years old when he began to reign over Israel. Both editions give the second name of 14:49 and 31:2 differently (Ishvi and Abinadab, 리스위 and 아비나답), and both give Ishbosheth (이스보셋) a name other than either. The text does not say whether Ishvi is the same man as Abinadab or as Ishbosheth. This collection records the three names apart and does not decide whether any two of them are one man.

Beth Shean of Joshua 17 and Judges 1:27, and Beth Shan of 1 Samuel 31

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Beth Shean of Joshua 17 and Judges 1:27, and Beth Shan of 1 Samuel 31
  • Joshua 17:11 names “Beth Shean and its towns” among what Manasseh had in Issachar and in Asher, and at 17:16 the children of Joseph say, “All the Canaanites who dwell in the land of the valley have chariots of iron, both those who are in Beth Shean and its towns, and those who are in the valley of Jezreel.” The Korean Revised Version writes 벧 스안.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 17:11, engwebp

      11Manasseh had three heights in Issachar, in Asher Beth Shean and its towns, and Ibleam and its towns, and the inhabitants of Dor and its towns, and the inhabitants of Endor and its towns, and the inhabitants of Taanach and its towns, and the inhabitants of Megiddo and its towns.

    • JOS 17:16–18, engwebp

      16The children of Joseph said, “The hill country is not enough for us. All the Canaanites who dwell in the land of the valley have chariots of iron, both those who are in Beth Shean and its towns, and those who are in the valley of Jezreel.”

      17Joshua spoke to the house of Joseph, that is, to Ephraim and to Manasseh, saying, “You are a numerous people, and have great power. You shall not have one lot only;

      18but the hill country shall be yours. Although it is a forest, you shall cut it down, and it’s farthest extent shall be yours; for you shall drive out the Canaanites, though they have chariots of iron, and though they are strong.”

  • Judges 1:27 says that Manasseh didn’t drive out the inhabitants of Beth Shean and its towns. The Korean Revised Version writes 벧스안 there, without a space.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 1:27, engwebp

      27Manasseh didn’t drive out the inhabitants of Beth Shean and its towns, nor Taanach and its towns, nor the inhabitants of Dor and its towns, nor the inhabitants of Ibleam and its towns, nor the inhabitants of Megiddo and its towns; but the Canaanites would dwell in that land.

  • 1 Samuel 31:10 says, “They put his armor in the house of the Ashtaroth, and they fastened his body to the wall of Beth Shan,” and at 31:11–12, when the inhabitants of Jabesh Gilead hear what the Philistines had done to Saul, all the valiant men arise, go all night, and take the body of Saul and the bodies of his sons from the wall of Beth Shan. The Korean Revised Version writes 벧산.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 31:8–10, engwebp

      8On the next day, when the Philistines came to strip the slain, they found Saul and his three sons fallen on Mount Gilboa.

      9They cut off his head, stripped off his armor, and sent into the land of the Philistines all around, to carry the news to the house of their idols and to the people.

      10They put his armor in the house of the Ashtaroth, and they fastened his body to the wall of Beth Shan.

    • 1SA 31:11–13, engwebp

      11When the inhabitants of Jabesh Gilead heard what the Philistines had done to Saul,

      12all the valiant men arose, went all night, and took the body of Saul and the bodies of his sons from the wall of Beth Shan; and they came to Jabesh and burned them there.

      13They took their bones and buried them under the tamarisk tree in Jabesh, and fasted seven days.

  • 2 Samuel 21:12 says, “So 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 killed Saul in Gilboa”. The Korean Revised Version writes 벳산 there.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 21:10–14, engwebp

      10Rizpah the daughter of Aiah took sackcloth and spread it for herself on the rock, from the beginning of harvest until water poured on them from the sky. She allowed neither the birds of the sky to rest on them by day, nor the animals of the field by night.

      11David was told what Rizpah the daughter of Aiah, the concubine of Saul, had done.

      12So 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 killed Saul in Gilboa;

      13and he brought up from there the bones of Saul and the bones of Jonathan his son. They also gathered the bones of those who were hanged.

      14They buried the bones of Saul and Jonathan his son in the country of Benjamin in Zela, in the tomb of Kish his father; and they performed all that the king commanded. After that, God answered prayer for the land.

The Korean Revised Version writes 벧 스안 at Joshua 17:11 and 17:16, 벧스안 at Judges 1:27, 벧산 at 1 Samuel 31:10 and 31:12, and 벳산 at 2 Samuel 21:12; WEB writes Beth Shean in the first three and Beth Shan in 1 Samuel 31 and 2 Samuel 21:12. Both editions write the two names differently, and the text does not say whether Beth Shan is the same place as Beth Shean. This collection records the differently written names apart and does not decide whether they are the same place.

Saul’s death as 1 Samuel 31 and 2 Samuel 1 tell it

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Saul’s age and years at 1 Samuel 13:1, and the forty years of Acts 13:21
  • At 1 Samuel 13:1 the Korean Revised Version reads 사울이 왕이 될 때에 사십세라 그가 이스라엘을 다스린지 이년에, which gives his age when he became king as forty (사십세) and ends with 다스린지 이년에 (when he had reigned over Israel two years), a clause that runs on into 13:2 and gives no other number of years.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • WEB reads at 1 Samuel 13:1, “Saul was thirty years old when he became king, and he reigned over Israel forty-two years.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Acts 13:21 says, in Paul’s words in the synagogue at Antioch of Pisidia, “Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 13:14–41, engwebp

      14But they, passing on from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day and sat down.

      15After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, “Brothers, if you have any word of exhortation for the people, speak.”

      16Paul stood up, and gesturing with his hand said, “Men of Israel, and you who fear God, listen.

      17The God of this people chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt, and with an uplifted arm, he led them out of it.

      18For a period of about forty years he put up with them in the wilderness.

      19When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance for about four hundred fifty years.

      20After these things, he gave them judges until Samuel the prophet.

      21Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.

      22When he had removed him, he raised up David to be their king, to whom he also testified, ‘I have found David the son of Jesse, a man after my heart, who will do all my will.’

      23From this man’s offspring, God has brought salvation to Israel according to his promise,

      24before his coming, when John had first preached the baptism of repentance to Israel.

      25As John was fulfilling his course, he said, ‘What do you suppose that I am? I am not he. But behold, one comes after me, the sandals of whose feet I am not worthy to untie.’

      26“Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you.

      27For those who dwell in Jerusalem, and their rulers, because they didn’t know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him.

      28Though they found no cause for death, they still asked Pilate to have him killed.

      29When they had fulfilled all things that were written about him, they took him down from the tree and laid him in a tomb.

      30But God raised him from the dead,

      31and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people.

      32We bring you good news of the promise made to the fathers,

      33that God has fulfilled this to us, their children, in that he raised up Jesus. As it is also written in the second psalm, ‘You are my Son. Today I have become your father.’

      34“Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: ‘I will give you the holy and sure blessings of David.’

      35Therefore he says also in another psalm, ‘You will not allow your Holy One to see decay.’

      36For David, after he had in his own generation served the counsel of God, fell asleep, was laid with his fathers, and saw decay.

      37But he whom God raised up saw no decay.

      38Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins;

      39and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses.

      40Beware therefore, lest that come on you which is spoken in the prophets:

      41‘Behold, you scoffers! Wonder and perish, for I work a work in your days, a work which you will in no way believe, if one declares it to you.’”

At 1 Samuel 13:1 the Korean Revised Version says Saul was forty years old when he became king and runs on into 13:2 with 그가 이스라엘을 다스린지 이년에, while WEB says he was thirty years old when he became king and reigned over Israel forty-two years. Acts 13:21 says God gave them Saul the son of Kish for forty years. This collection records what each edition and each book says and does not decide Saul’s age when he became king or the years of his reign.

Unresolved interpretation: David, for whom Saul sent messengers to Jesse (1 Samuel 16:18–23), and Saul’s question, “Abner, whose son is this youth?” (17:55–58)
  • 1 Samuel 16:18 has one of the young men answer, “Behold, I have seen a son of Jesse the Bethlehemite who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the LORD is with him.” At 16:19–22 Saul sends messengers to Jesse, and says, “Send me David your son, who is with the sheep”; David comes to Saul and stands before him, and the text says, “He loved him greatly; and he became his armor bearer”; and Saul sends to Jesse, saying, “Please let David stand before me, for he has found favor in my sight.” At 16:23, when the spirit from God is on Saul, David takes the harp and plays with his hand. The Korean Revised Version says at 16:21 that Saul loved David greatly and made him his armor bearer.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 16:14–18, engwebp

      14Now the LORD’s Spirit departed from Saul, and an evil spirit from the LORD troubled him.

      15Saul’s servants said to him, “See now, an evil spirit from God troubles you.

      16Let our lord now command your servants who are in front of you to seek out a man who is a skillful player on the harp. Then when the evil spirit from God is on you, he will play with his hand, and you will be well.”

      17Saul said to his servants, “Provide me now a man who can play well, and bring him to me.”

      18Then one of the young men answered and said, “Behold, I have seen a son of Jesse the Bethlehemite who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the LORD is with him.”

    • 1SA 16:19–23, engwebp

      19Therefore Saul sent messengers to Jesse, and said, “Send me David your son, who is with the sheep.”

      20Jesse took a donkey loaded with bread, a container of wine, and a young goat, and sent them by David his son to Saul.

      21David came to Saul and stood before him. He loved him greatly; and he became his armor bearer.

      22Saul sent to Jesse, saying, “Please let David stand before me, for he has found favor in my sight.”

      23When the spirit from God was on Saul, David took the harp and played with his hand; so Saul was refreshed and was well, and the evil spirit departed from him.

  • 1 Samuel 17:55 says that when Saul saw David go out against the Philistine, he said to Abner, the captain of the army, “Abner, whose son is this youth?” and Abner said, “As your soul lives, O king, I can’t tell.” At 17:56 the king says, “Inquire whose son the young man is!” At 17:57–58 Abner brings David before Saul with the head of the Philistine in his hand, Saul says to him, “Whose son are you, you young man?” and David answers, “I am the son of your servant Jesse the Bethlehemite.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 17:55–58, engwebp

      55When Saul saw David go out against the Philistine, he said to Abner, the captain of the army, “Abner, whose son is this youth?” Abner said, “As your soul lives, O king, I can’t tell.”

      56The king said, “Inquire whose son the young man is!”

      57As David returned from the slaughter of the Philistine, Abner took him and brought him before Saul with the head of the Philistine in his hand.

      58Saul said to him, “Whose son are you, you young man?” David answered, “I am the son of your servant Jesse the Bethlehemite.”

1 Samuel 16:18–23 says that when one of the young men spoke of a son of Jesse the Bethlehemite, Saul sent messengers to Jesse, and said, “Send me David your son, who is with the sheep”; that when David came to Saul and stood before him, “He loved him greatly; and he became his armor bearer”; that Saul sent to Jesse, asking that David stand before him; and that when the spirit from God was on Saul, David took the harp and played with his hand. The Korean Revised Version says at 16:21 that Saul loved David greatly and made him his armor bearer. 17:55–58 says that when David went out against the Philistine, Saul asked Abner whose son the youth was, and Abner said he could not tell; and that when Saul asked David, David answered, “I am the son of your servant Jesse the Bethlehemite.” The text does not say how the two passages go together. This collection records each passage as its verses read, and neither reconciles them nor decides between them.

Unresolved interpretation: The proverb “Is Saul also among the prophets?” in 1 Samuel 10:9–13 and 19:18–24
  • 1 Samuel 10:10 says, “When they came there to the hill, behold, a band of prophets met him; and the Spirit of God came mightily on him, and he prophesied among them.” At 10:11–12, when all who knew him before saw that he prophesied with the prophets, the people said to one another, “What is this that has come to the son of Kish? Is Saul also among the prophets?” One from the same place answered, “Who is their father?” The text then says, “Therefore it became a proverb, ‘Is Saul also among the prophets?’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 10:9–13, engwebp

      9It was so, that when he had turned his back to go from Samuel, God gave him another heart; and all those signs happened that day.

      10When they came there to the hill, behold, a band of prophets met him; and the Spirit of God came mightily on him, and he prophesied among them.

      11When all who knew him before saw that, behold, he prophesied with the prophets, then the people said to one another, “What is this that has come to the son of Kish? Is Saul also among the prophets?”

      12One from the same place answered, “Who is their father?” Therefore it became a proverb, “Is Saul also among the prophets?”

      13When he had finished prophesying, he came to the high place.

  • 1 Samuel 19:19–21 says that Saul was told, “Behold, David is at Naioth in Ramah,” and sent messengers to seize David; God’s Spirit came on Saul’s messengers, and they also prophesied, and so did the other messengers and those he sent the third time. At 19:23–24 he went there to Naioth in Ramah; God’s Spirit came on him also, and he went on, and prophesied, until he came to Naioth in Ramah; he also stripped off his clothes, prophesied before Samuel and lay down naked all that day and all that night. The text then says, “Therefore they say, ‘Is Saul also among the prophets?’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 19:18–24, engwebp

      18Now David fled and escaped, and came to Samuel at Ramah, and told him all that Saul had done to him. He and Samuel went and lived in Naioth.

      19Saul was told, saying, “Behold, David is at Naioth in Ramah.”

      20Saul sent messengers to seize David; and when they saw the company of the prophets prophesying, and Samuel standing as head over them, God’s Spirit came on Saul’s messengers, and they also prophesied.

      21When Saul was told, he sent other messengers, and they also prophesied. Saul sent messengers again the third time, and they also prophesied.

      22Then he also went to Ramah, and came to the great well that is in Secu: and he asked, “Where are Samuel and David?” One said, “Behold, they are at Naioth in Ramah.”

      23He went there to Naioth in Ramah. Then God’s Spirit came on him also, and he went on, and prophesied, until he came to Naioth in Ramah.

      24He also stripped off his clothes. He also prophesied before Samuel and lay down naked all that day and all that night. Therefore they say, “Is Saul also among the prophets?”

1 Samuel 10:10–12 says that when Saul prophesied among a band of prophets, all who knew him before saw it and the people said to one another, “Is Saul also among the prophets?”, and goes on, “Therefore it became a proverb”; 19:19–24 tells how God’s Spirit came on the messengers Saul sent to Naioth in Ramah and then on Saul, who went there, and they prophesied, and says, “Therefore they say, ‘Is Saul also among the prophets?’” Both passages put a “therefore” before the saying; the Korean Revised Version writes 선지자들 (the prophets) at 10:11–12 and 선지자 at 19:24, and the WEB writes “Is Saul also among the prophets?” in both. The text does not say how the two passages relate. This collection records each passage as it reads, and does not decide from which event the saying came.

Unresolved interpretation: Saul’s death as 1 Samuel 31 and 2 Samuel 1 tell it
  • 1 Samuel 31:3–6 says, “The battle went hard against Saul, and the archers overtook him; and he was greatly distressed by reason of the archers. Then Saul said to his armor bearer, ‘Draw your sword, and thrust me through with it, lest these uncircumcised come and thrust me through and abuse me!’ But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it. When his armor bearer saw that Saul was dead, he likewise fell on his sword, and died with him. So Saul died with his three sons, his armor bearer, and all his men that same day together.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 31:1–6, engwebp

      1Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain on Mount Gilboa.

      2The Philistines overtook Saul and his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul.

      3The battle went hard against Saul, and the archers overtook him; and he was greatly distressed by reason of the archers.

      4Then Saul said to his armor bearer, “Draw your sword, and thrust me through with it, lest these uncircumcised come and thrust me through and abuse me!” But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it.

      5When his armor bearer saw that Saul was dead, he likewise fell on his sword, and died with him.

      6So Saul died with his three sons, his armor bearer, and all his men that same day together.

  • 2 Samuel 1:5–10 has David say to the young man who told him, “How do you know that Saul and Jonathan his son are dead?”, and the young man who told him say, “As I happened by chance on Mount Gilboa, behold, Saul was leaning on his spear; and behold, the chariots and the horsemen followed close behind him. When he looked behind him, he saw me and called to me. I answered, ‘Here I am.’ He said to me, ‘Who are you?’ I answered him, ‘I am an Amalekite.’ He said to me, ‘Please stand beside me, and kill me, for anguish has taken hold of me because my life lingers in me.’ So I stood beside him and killed him, because I was sure that he could not live after he had fallen. I took the crown that was on his head and the bracelet that was on his arm, and have brought them here to my lord.” At 1:16 David says to him, “Your blood be on your head, for your mouth has testified against you, saying, ‘I have slain the LORD’s anointed.’” The Korean Revised Version names Saul at 1:7, where WEB has “he”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 1:5–10, engwebp

      5David said to the young man who told him, “How do you know that Saul and Jonathan his son are dead?”

      6The young man who told him said, “As I happened by chance on Mount Gilboa, behold, Saul was leaning on his spear; and behold, the chariots and the horsemen followed close behind him.

      7When he looked behind him, he saw me and called to me. I answered, ‘Here I am.’

      8He said to me, ‘Who are you?’ I answered him, ‘I am an Amalekite.’

      9He said to me, ‘Please stand beside me, and kill me, for anguish has taken hold of me because my life lingers in me.’

      10So I stood beside him and killed him, because I was sure that he could not live after he had fallen. I took the crown that was on his head and the bracelet that was on his arm, and have brought them here to my lord.”

    • 2SA 1:13–16, engwebp

      13David said to the young man who told him, “Where are you from?” He answered, “I am the son of a foreigner, an Amalekite.”

      14David said to him, “Why were you not afraid to stretch out your hand to destroy the LORD’s anointed?”

      15David called one of the young men and said, “Go near, and cut him down!” He struck him so that he died.

      16David said to him, “Your blood be on your head, for your mouth has testified against you, saying, ‘I have slain the LORD’s anointed.’”

  • 1 Chronicles 10:2–6 says, “The Philistines followed hard after Saul and after his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul. The battle went hard against Saul, and the archers overtook him; and he was distressed by reason of the archers. Then Saul said to his armor bearer, ‘Draw your sword, and thrust me through with it, lest these uncircumcised come and abuse me.’ But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it. When his armor bearer saw that Saul was dead, he likewise fell on his sword and died. So Saul died with his three sons; and all his house died together.” 10:13–14 says, “So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire, and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.” The Korean Revised Version reads 사울을 맹렬히 치며 (struck Saul fiercely) at 10:3, where WEB reads “The battle went hard against Saul”, and names the LORD at 10:14 (여호와께서 저를 죽이시고), where WEB has “he”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 10:1–6, engwebp

      1Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain on Mount Gilboa.

      2The Philistines followed hard after Saul and after his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul.

      3The battle went hard against Saul, and the archers overtook him; and he was distressed by reason of the archers.

      4Then Saul said to his armor bearer, “Draw your sword, and thrust me through with it, lest these uncircumcised come and abuse me.” But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it.

      5When his armor bearer saw that Saul was dead, he likewise fell on his sword and died.

      6So Saul died with his three sons; and all his house died together.

    • 1CH 10:13–14, engwebp

      13So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire,

      14and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.

1 Samuel 31:3–6 says that Saul took his sword and fell on it, and that his armor bearer saw that Saul was dead and likewise fell on his sword and died with him. 2 Samuel 1:6–10 has the young man who told David say that on Mount Gilboa Saul was leaning on his spear and called to the young man, saying, “Please stand beside me, and kill me”, and that the young man stood beside him and killed him, and took the crown and the bracelet and brought them to David. At 1:16 David says to him, “Your blood be on your head, for your mouth has testified against you, saying, ‘I have slain the LORD’s anointed.’” 1 Chronicles 10:4–5 says that Saul took his sword and fell on it, and that his armor bearer saw that Saul was dead and likewise fell on his sword and died; 10:6 says, “So Saul died with his three sons; and all his house died together”; and 10:13–14 says that Saul died for his trespass against the LORD, and that the LORD killed him and turned the kingdom over to David the son of Jesse (WEB: “Therefore he killed him”). The text does not say whether the young man spoke truly. This collection records the three accounts each as its passages give it, and does not decide how Saul died.

Unresolved interpretation: Whether Saul inquired of the LORD: 1 Samuel 28:6 and 1 Chronicles 10:14
  • 1 Samuel 28:6 says, “When Saul inquired of the LORD, the LORD didn’t answer him by dreams, by Urim, or by prophets.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 28:3–6, engwebp

      3Now Samuel was dead, and all Israel had mourned for him and buried him in Ramah, even in his own city. Saul had sent away those who had familiar spirits and the wizards out of the land.

      4The Philistines gathered themselves together, and came and encamped in Shunem; and Saul gathered all Israel together, and they encamped in Gilboa.

      5When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly.

      6When Saul inquired of the LORD, the LORD didn’t answer him by dreams, by Urim, or by prophets.

  • 1 Chronicles 10:13–14 says, “So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire, and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 10:13–14, engwebp

      13So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire,

      14and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.

1 Samuel 28:6 says that Saul inquired of the LORD and the LORD did not answer him by dreams, by Urim, or by prophets; 1 Chronicles 10:13–14 says that Saul asked counsel of one who had a familiar spirit, to inquire, and did not inquire of the LORD. The text does not say how the two passages stand together. This collection records each passage as it is written, and does not decide whether Saul inquired of the LORD.

Unresolved interpretation: Ner and Kish of 1 Chronicles 8:33 and 9:39
  • 1 Chronicles 8:33 says, “Ner became the father of Kish. Kish became the father of Saul.” 9:35–36 says, “Jeiel the father of Gibeon, whose wife’s name was Maacah, lived in Gibeon. His firstborn son was Abdon, then Zur, Kish, Baal, Ner, Nadab,”; and 9:39, “Ner became the father of Kish. Kish became the father of Saul.”
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 8:33–40, engwebp

      33Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      34The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      35The sons of Micah: Pithon, Melech, Tarea, and Ahaz.

      36Ahaz became the father of Jehoaddah. Jehoaddah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      37Moza became the father of Binea. Raphah was his son, Eleasah his son, and Azel his son.

      38Azel had six sons, whose names are these: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. All these were the sons of Azel.

      39The sons of Eshek his brother: Ulam his firstborn, Jeush the second, and Eliphelet the third.

      40The sons of Ulam were mighty men of valor, archers, and had many sons, and grandsons, one hundred fifty. All these were of the sons of Benjamin.

    • 1CH 9:35–38, engwebp

      35Jeiel the father of Gibeon, whose wife’s name was Maacah, lived in Gibeon.

      36His firstborn son was Abdon, then Zur, Kish, Baal, Ner, Nadab,

      37Gedor, Ahio, Zechariah, and Mikloth.

      38Mikloth became the father of Shimeam. They also lived with their relatives in Jerusalem, near their relatives.

    • 1CH 9:39–44, engwebp

      39Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      40The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      41The sons of Micah: Pithon, Melech, Tahrea, and Ahaz.

      42Ahaz became the father of Jarah. Jarah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      43Moza became the father of Binea, Rephaiah his son, Eleasah his son, and Azel his son.

      44Azel had six sons, whose names are Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. These were the sons of Azel.

  • 1 Samuel 9:1 says, “Now there was a man of Benjamin, whose name was Kish the son of Abiel”, and 14:51, “Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 9:1–2, engwebp

      1Now there was a man of Benjamin, whose name was Kish the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a Benjamite, a mighty man of valor.

      2He had a son whose name was Saul, an impressive young man; and there was not among the children of Israel a more handsome person than he. From his shoulders and upward he was taller than any of the people.

    • 1SA 14:49–51, engwebp

      49Now the sons of Saul were Jonathan, Ishvi, and Malchishua; and the names of his two daughters were these: the name of the firstborn Merab, and the name of the younger Michal.

      50The name of Saul’s wife was Ahinoam the daughter of Ahimaaz. The name of the captain of his army was Abner the son of Ner, Saul’s uncle.

      51Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.

1 Chronicles 8:33 and 9:39 say that Ner became the father of Kish and Kish the father of Saul, and 9:35–36 name Kish and Ner among the sons of Jeiel the father of Gibeon. 1 Samuel 9:1 names Kish the son of Abiel, and 14:51 says, “Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.” The text does not say whether the Ner of 1 Chronicles is Ner the father of Abner, whether the Kish and Ner of 9:36 are the Ner and Kish of 9:39, or how the fathers it gives Kish stand together. This collection holds the Kish who became the father of Saul as one entry (9:39), holds Abiel as the father of Kish and of Ner by 1 Samuel 9:1 and 14:51, and records the Ner of 1 Chronicles as a name of its lists, linked to no entry, with no relation written between Ner and Kish. It decides nothing.

Unresolved interpretation: Eshbaal and Merib-baal of 1 Chronicles 8 and 9
  • 2 Samuel 2:8 says, “Now Abner the son of Ner, captain of Saul’s army, had taken Ishbosheth the son of Saul and brought him over to Mahanaim.” 4:4 says that Jonathan, Saul’s son, had a son who was lame in his feet, and ends, “His name was Mephibosheth.” 9:12 says, “Mephibosheth had a young son, whose name was Mica.”
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 2:8–11, engwebp

      8Now Abner the son of Ner, captain of Saul’s army, had taken Ishbosheth the son of Saul and brought him over to Mahanaim.

      9He made him king over Gilead, over the Ashurites, over Jezreel, over Ephraim, over Benjamin, and over all Israel.

      10Ishbosheth, Saul’s son, was forty years old when he began to reign over Israel, and he reigned two years. But the house of Judah followed David.

      11The time that David was king in Hebron over the house of Judah was seven years and six months.

    • 2SA 4:4, engwebp

      4Now Jonathan, Saul’s son, had a son who was lame in his feet. He was five years old when the news came about Saul and Jonathan out of Jezreel; and his nurse picked him up and fled. As she hurried to flee, he fell and became lame. His name was Mephibosheth.

    • 2SA 9:9–13, engwebp

      9Then the king called to Ziba, Saul’s servant, and said to him, “All that belonged to Saul and to all his house I have given to your master’s son.

      10Till the land for him—you, your sons, and your servants. Bring in the harvest, that your master’s son may have bread to eat; but Mephibosheth your master’s son will always eat bread at my table.” Now Ziba had fifteen sons and twenty servants.

      11Then Ziba said to the king, “According to all that my lord the king commands his servant, so your servant will do.” So Mephibosheth ate at the king’s table like one of the king’s sons.

      12Mephibosheth had a young son, whose name was Mica. All who lived in Ziba’s house were servants to Mephibosheth.

      13So Mephibosheth lived in Jerusalem, for he ate continually at the king’s table. He was lame in both his feet.

  • 1 Chronicles 8:33–34 and 9:39–40 both say, “Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal. The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 8:33–40, engwebp

      33Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      34The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      35The sons of Micah: Pithon, Melech, Tarea, and Ahaz.

      36Ahaz became the father of Jehoaddah. Jehoaddah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      37Moza became the father of Binea. Raphah was his son, Eleasah his son, and Azel his son.

      38Azel had six sons, whose names are these: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. All these were the sons of Azel.

      39The sons of Eshek his brother: Ulam his firstborn, Jeush the second, and Eliphelet the third.

      40The sons of Ulam were mighty men of valor, archers, and had many sons, and grandsons, one hundred fifty. All these were of the sons of Benjamin.

    • 1CH 9:39–44, engwebp

      39Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      40The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      41The sons of Micah: Pithon, Melech, Tahrea, and Ahaz.

      42Ahaz became the father of Jarah. Jarah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      43Moza became the father of Binea, Rephaiah his son, Eleasah his son, and Azel his son.

      44Azel had six sons, whose names are Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. These were the sons of Azel.

2 Samuel 2:8 names Ishbosheth the son of Saul, 4:4 Mephibosheth the son of Jonathan, and 9:12 Mica the son of Mephibosheth. 1 Chronicles 8:33–34 and 9:39–40 name Eshbaal among the sons of Saul, Merib-baal the son of Jonathan, and Micah, whom Merib-baal fathered. Both editions write the first two names otherwise: the Korean Revised Version reads 이스보셋 and 에스바알, 므비보셋 and 므립바알, and WEB Ishbosheth and Eshbaal, Mephibosheth and Merib-baal. The Korean Revised Version writes 미가 in both books, and WEB Mica in 2 Samuel 9:12 and Micah in 1 Chronicles. The text does not say whether they are the same men. This collection records the Eshbaal, Merib-baal and Micah of 1 Chronicles as names of its lists, linked to no entry of 2 Samuel, and does not decide whether they are the same men.

Palti the son of Laish of 1 Samuel 25:44 and Paltiel the son of Laish of 2 Samuel 3:15

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Palti the son of Laish of 1 Samuel 25:44 and Paltiel the son of Laish of 2 Samuel 3:15
  • 1 Samuel 25:44 says, “Now Saul had given Michal his daughter, David’s wife, to Palti the son of Laish, who was of Gallim.” The Korean Revised Version also reads 발디 (Palti).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • 2 Samuel 3:14 has David send messengers to Ishbosheth, Saul’s son, saying, “Deliver me my wife Michal”, and 3:15–16 says, “Ishbosheth sent and took her from her husband, Paltiel the son of Laish. Her husband went with her, weeping as he went, and followed her to Bahurim.” The Korean Revised Version also reads 발디엘 (Paltiel).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 3:12–16, engwebp

      12Abner sent messengers to David on his behalf, saying, “Whose is the land?” and saying, “Make your alliance with me, and behold, my hand will be with you to bring all Israel around to you.”

      13David said, “Good. I will make a treaty with you, but one thing I require of you. That is, you will not see my face unless you first bring Michal, Saul’s daughter, when you come to see my face.”

      14David sent messengers to Ishbosheth, Saul’s son, saying, “Deliver me my wife Michal, whom I was given to marry for one hundred foreskins of the Philistines.”

      15Ishbosheth sent and took her from her husband, Paltiel the son of Laish.

      16Her husband went with her, weeping as he went, and followed her to Bahurim. Then Abner said to him, “Go! Return!” and he returned.

1 Samuel 25:44 names the one to whom Saul had given Michal his daughter, David’s wife, as Palti the son of Laish, who was of Gallim; 2 Samuel 3:14–16 has David say, “Deliver me my wife Michal”, and Ishbosheth take her from her husband, Paltiel the son of Laish, who follows her weeping to Bahurim. Both editions write the son’s name differently (발디 and 발디엘, Palti and Paltiel) and the father’s name alike (라이스, Laish), and both passages name Michal. The text does not say whether the two are the same man. This collection records the differently written names, and their fathers, apart, and does not decide whether they are the same man.

Baale Judah of 2 Samuel 6:2 and Kiriath Jearim

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Baale Judah of 2 Samuel 6:2 and Kiriath Jearim
  • Joshua 15:9 says, “The border extended from the top of the mountain to the spring of the waters of Nephtoah, and went out to the cities of Mount Ephron; and the border extended to Baalah (also called Kiriath Jearim)”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 15:5–11, engwebp

      5The east border was the Salt Sea, even to the end of the Jordan. The border of the north quarter was from the bay of the sea at the end of the Jordan.

      6The border went up to Beth Hoglah, and passed along by the north of Beth Arabah; and the border went up to the stone of Bohan the son of Reuben.

      7The border went up to Debir from the valley of Achor, and so northward, looking toward Gilgal, that faces the ascent of Adummim, which is on the south side of the river. The border passed along to the waters of En Shemesh, and ended at En Rogel.

      8The border went up by the valley of the son of Hinnom to the side of the Jebusite (also called Jerusalem) southward; and the border went up to the top of the mountain that lies before the valley of Hinnom westward, which is at the farthest part of the valley of Rephaim northward.

      9The border extended from the top of the mountain to the spring of the waters of Nephtoah, and went out to the cities of Mount Ephron; and the border extended to Baalah (also called Kiriath Jearim);

      10and the border turned about from Baalah westward to Mount Seir, and passed along to the side of Mount Jearim (also called Chesalon) on the north, and went down to Beth Shemesh, and passed along by Timnah;

      11and the border went out to the side of Ekron northward; and the border extended to Shikkeron, and passed along to Mount Baalah, and went out at Jabneel; and the goings out of the border were at the sea.

  • 1 Samuel 7:1–2 says, “The men of Kiriath Jearim came and took the LORD’s ark, and brought it into Abinadab’s house on the hill, and consecrated Eleazar his son to keep the LORD’s ark. From the day that the ark stayed in Kiriath Jearim, the time was long—for it was twenty years”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 7:1–2, engwebp

      1The men of Kiriath Jearim came and took the LORD’s ark, and brought it into Abinadab’s house on the hill, and consecrated Eleazar his son to keep the LORD’s ark.

      2From the day that the ark stayed in Kiriath Jearim, the time was long—for it was twenty years; and all the house of Israel lamented after the LORD.

  • 2 Samuel 6:1–2 says, “David again gathered together all the chosen men of Israel, thirty thousand. David arose and went with all the people who were with him from Baale Judah, to bring up from there God’s ark”, and 6:3 that they set God’s ark on a new cart and brought it out of Abinadab’s house that was on the hill. The Korean Revised Version reads 바알레유다로 가서 거기서 하나님의 궤를 메어 오려하니: David went to Baale Judah to bring up God’s ark from there.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 6:1–5, engwebp

      1David again gathered together all the chosen men of Israel, thirty thousand.

      2David arose and went with all the people who were with him from Baale Judah, to bring up from there God’s ark, which is called by the Name, even the name of the LORD of Armies who sits above the cherubim.

      3They set God’s ark on a new cart, and brought it out of Abinadab’s house that was on the hill; and Uzzah and Ahio, the sons of Abinadab, drove the new cart.

      4They brought it out of Abinadab’s house which was in the hill, with God’s ark; and Ahio went before the ark.

      5David and all the house of Israel played before the LORD with all kinds of instruments made of cypress wood, with harps, with stringed instruments, with tambourines, with castanets, and with cymbals.

  • 1 Chronicles 13:5 says, “So David assembled all Israel together, from the Shihor River of Egypt even to the entrance of Hamath, to bring God’s ark from Kiriath Jearim,” and 13:6, “David went up with all Israel to Baalah, that is, to Kiriath Jearim, which belonged to Judah, to bring up from there God the LORD’s ark”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 13:5–8, engwebp

      5So David assembled all Israel together, from the Shihor River of Egypt even to the entrance of Hamath, to bring God’s ark from Kiriath Jearim.

      6David went up with all Israel to Baalah, that is, to Kiriath Jearim, which belonged to Judah, to bring up from there God the LORD’s ark that sits above the cherubim, that is called by the Name.

      7They carried God’s ark on a new cart, and brought it out of Abinadab’s house; and Uzza and Ahio drove the cart.

      8David and all Israel played before God with all their might, even with songs, with harps, with stringed instruments, with tambourines, with cymbals, and with trumpets.

Joshua 15:9 calls Baalah Kiriath Jearim, and 1 Samuel 7:1–2 says that the men of Kiriath Jearim brought the LORD’s ark into Abinadab’s house on the hill and that it stayed in Kiriath Jearim twenty years. At 2 Samuel 6:2 both editions give the name Baale Judah. The Korean Revised Version has David go to Baale Judah (바알레유다로 가서) to bring up God’s ark from there, and WEB reads, “went with all the people who were with him from Baale Judah, to bring up from there God’s ark”. 2 Samuel 6 does not name Kiriath Jearim. This collection records Baale Judah apart, and does not decide whether it is Kiriath Jearim.

Abinadab of 1 Samuel 7:1 and Abinadab of 2 Samuel 6:3

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Abinadab of 1 Samuel 7:1 and Abinadab of 2 Samuel 6:3
  • 1 Samuel 7:1 says, “The men of Kiriath Jearim came and took the LORD’s ark, and brought it into Abinadab’s house on the hill, and consecrated Eleazar his son to keep the LORD’s ark.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 7:1–2, engwebp

      1The men of Kiriath Jearim came and took the LORD’s ark, and brought it into Abinadab’s house on the hill, and consecrated Eleazar his son to keep the LORD’s ark.

      2From the day that the ark stayed in Kiriath Jearim, the time was long—for it was twenty years; and all the house of Israel lamented after the LORD.

  • 2 Samuel 6:3 says, “They set God’s ark on a new cart, and brought it out of Abinadab’s house that was on the hill; and Uzzah and Ahio, the sons of Abinadab, drove the new cart”, and 6:4 that Ahio went before the ark.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 6:1–5, engwebp

      1David again gathered together all the chosen men of Israel, thirty thousand.

      2David arose and went with all the people who were with him from Baale Judah, to bring up from there God’s ark, which is called by the Name, even the name of the LORD of Armies who sits above the cherubim.

      3They set God’s ark on a new cart, and brought it out of Abinadab’s house that was on the hill; and Uzzah and Ahio, the sons of Abinadab, drove the new cart.

      4They brought it out of Abinadab’s house which was in the hill, with God’s ark; and Ahio went before the ark.

      5David and all the house of Israel played before the LORD with all kinds of instruments made of cypress wood, with harps, with stringed instruments, with tambourines, with castanets, and with cymbals.

  • 1 Chronicles 13:6–7 says, “David went up with all Israel to Baalah, that is, to Kiriath Jearim, which belonged to Judah, to bring up from there God the LORD’s ark that sits above the cherubim, that is called by the Name. They carried God’s ark on a new cart, and brought it out of Abinadab’s house; and Uzza and Ahio drove the cart.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 13:5–8, engwebp

      5So David assembled all Israel together, from the Shihor River of Egypt even to the entrance of Hamath, to bring God’s ark from Kiriath Jearim.

      6David went up with all Israel to Baalah, that is, to Kiriath Jearim, which belonged to Judah, to bring up from there God the LORD’s ark that sits above the cherubim, that is called by the Name.

      7They carried God’s ark on a new cart, and brought it out of Abinadab’s house; and Uzza and Ahio drove the cart.

      8David and all Israel played before God with all their might, even with songs, with harps, with stringed instruments, with tambourines, with cymbals, and with trumpets.

1 Samuel 7:1 names Abinadab’s house on the hill, into which the LORD’s ark was brought, and Eleazar his son; 2 Samuel 6:3–4 names Abinadab’s house on the hill, out of which God’s ark was brought, and Uzzah and Ahio, the sons of Abinadab. 1 Chronicles 13:6–7 says that David went up to Baalah, that is, to Kiriath Jearim, to bring up God’s ark, and that they brought it out of Abinadab’s house on a new cart; it does not call Uzza and Ahio the sons of Abinadab, and does not say that the house was on a hill. The sons that 1 Samuel 7:1 and 2 Samuel 6:3 name have different names, and the text does not say whether these Abinadabs are one man or two. This collection records the Abinadab of 1 Samuel 7:1 and the Abinadab of 2 Samuel 6:3 apart, gives Abinadab’s house of 1 Chronicles 13:7 to the Abinadab of 2 Samuel 6:3 as evidence, and does not decide whether the Abinadab of 1 Samuel 7:1 and the Abinadab of 2 Samuel 6:3 are the same man.

The Korean Revised Version’s 메덱암마 and the WEB’s “the bridle of the mother city” at 2 Samuel 8:1

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The Korean Revised Version’s 메덱암마 and the WEB’s “the bridle of the mother city” at 2 Samuel 8:1
  • At 2 Samuel 8:1 the Korean Revised Version reads 이 후에 다윗이 블레셋 사람을 쳐서 항복 받고 블레셋 사람의 손에서 메덱암마를 빼앗으니라, giving what David took out of the hand of the Philistines a name, 메덱암마.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 8:1–2, engwebp

      1After this, David struck the Philistines and subdued them; and David took the bridle of the mother city out of the hand of the Philistines.

      2He defeated Moab, and measured them with the line, making them to lie down on the ground; and he measured two lines to put to death, and one full line to keep alive. The Moabites became servants to David, and brought tribute.

  • WEB reads at 2 Samuel 8:1, “After this, David struck the Philistines and subdued them; and David took the bridle of the mother city out of the hand of the Philistines.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 8:1–2, engwebp

      1After this, David struck the Philistines and subdued them; and David took the bridle of the mother city out of the hand of the Philistines.

      2He defeated Moab, and measured them with the line, making them to lie down on the ground; and he measured two lines to put to death, and one full line to keep alive. The Moabites became servants to David, and brought tribute.

  • 1 Chronicles 18:1 says in both editions that David took Gath and its towns out of the hand of the Philistines: “After this, David defeated the Philistines and subdued them, and took Gath and its towns out of the hand of the Philistines” (the Korean Revised Version 이 후에 다윗이 블레셋 사람을 쳐서 항복받고 블레셋 사람의 손에서 가드와 그 동네를 빼앗고).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

At 2 Samuel 8:1 the Korean Revised Version says that David took 메덱암마 out of the hand of the Philistines, giving it a name, and WEB says that David took “the bridle of the mother city”, giving no name. This collection gives 메덱암마 no entry, records both editions’ words in the event, and does not decide which reading is right.

The Korean Revised Version’s 에돔 사람 (Edomites) and the WEB’s “the Syrians” at 2 Samuel 8:13

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The Korean Revised Version’s 에돔 사람 (Edomites) and the WEB’s “the Syrians” at 2 Samuel 8:13
  • At 2 Samuel 8:13 the Korean Revised Version reads 다윗이 염곡에서 에돔 사람 일만 팔천을 쳐죽이고 돌아와서 명예를 얻으니라, where the eighteen thousand whom David struck down in the Valley of Salt are 에돔 사람, Edomites.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 8:13–14, engwebp

      13David earned a reputation when he returned from striking down eighteen thousand men of the Syrians in the Valley of Salt.

      14He put garrisons in Edom. Throughout all Edom, he put garrisons, and all the Edomites became servants to David. The LORD gave victory to David wherever he went.

  • WEB reads at 2 Samuel 8:13, “David earned a reputation when he returned from striking down eighteen thousand men of the Syrians in the Valley of Salt.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 8:13–14, engwebp

      13David earned a reputation when he returned from striking down eighteen thousand men of the Syrians in the Valley of Salt.

      14He put garrisons in Edom. Throughout all Edom, he put garrisons, and all the Edomites became servants to David. The LORD gave victory to David wherever he went.

  • 1 Chronicles 18:12 says in both editions that Abishai the son of Zeruiah struck eighteen thousand Edomites in the Valley of Salt: “Moreover Abishai the son of Zeruiah struck eighteen thousand of the Edomites in the Valley of Salt” (the Korean Revised Version 스루야의 아들 아비새가 염곡에서 에돔 사람 일만 팔천을 쳐 죽인지라). At 18:13 WEB says, “He put garrisons in Edom”, where the Korean Revised Version names David (다윗이 에돔에 수비대를 두매).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 18:12–13, engwebp

      12Moreover Abishai the son of Zeruiah struck eighteen thousand of the Edomites in the Valley of Salt.

      13He put garrisons in Edom; and all the Edomites became servants to David. The LORD gave victory to David wherever he went.

At 2 Samuel 8:13 the Korean Revised Version calls the eighteen thousand whom David struck down in the Valley of Salt 에돔 사람, Edomites, and WEB calls them “men of the Syrians”; the number is the same in both. At 8:14 both editions tell of garrisons put in Edom and say that all the Edomites became servants to David. The land of Edom cites the passage 8:13–14 for 8:14. This collection does not decide which reading of 8:13 is right.

Jerubbesheth of 2 Samuel 11:21 and Jerubbaal of Judges

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jerubbesheth of 2 Samuel 11:21 and Jerubbaal of Judges
  • Judges 6:28–29 has the men of the city inquire and say, “Gideon the son of Joash has done this thing”, and 6:32 says, “Therefore on that day he named him Jerub-Baal, saying, ‘Let Baal contend against him, because he has broken down his altar.’” The Korean Revised Version reads 그 날에 기드온을 여룹바알이라 하였으니.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 6:28–32, engwebp

      28When the men of the city arose early in the morning, behold, the altar of Baal was broken down, and the Asherah was cut down that was by it, and the second bull was offered on the altar that was built.

      29They said to one another, “Who has done this thing?” When they inquired and asked, they said, “Gideon the son of Joash has done this thing.”

      30Then the men of the city said to Joash, “Bring out your son, that he may die, because he has broken down the altar of Baal, and because he has cut down the Asherah that was by it.”

      31Joash said to all who stood against him, “Will you contend for Baal? Or will you save him? He who will contend for him, let him be put to death by morning! If he is a god, let him contend for himself, because someone has broken down his altar!”

      32Therefore on that day he named him Jerub-Baal, saying, “Let Baal contend against him, because he has broken down his altar.”

  • Judges 9:1 names “Abimelech the son of Jerubbaal”, and 9:50–55 says that Abimelech went to Thebez and took it; there was a strong tower within the city, and all the men and women of the city fled there; Abimelech came near to the door of the tower to burn it with fire, and a certain woman cast an upper millstone on Abimelech’s head, and broke his skull; he called hastily to the young man, his armor bearer, and said to him, “Draw your sword and kill me, that men not say of me, ‘A woman killed him’”, and his young man thrust him through, and he died.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 9:1–6, engwebp

      1Abimelech the son of Jerubbaal went to Shechem to his mother’s brothers, and spoke with them and with all the family of the house of his mother’s father, saying,

      2“Please speak in the ears of all the men of Shechem, ‘Is it better for you that all the sons of Jerubbaal, who are seventy persons, rule over you, or that one rule over you?’ Remember also that I am your bone and your flesh.”

      3His mother’s brothers spoke of him in the ears of all the men of Shechem all these words. Their hearts inclined to follow Abimelech; for they said, “He is our brother.”

      4They gave him seventy pieces of silver out of the house of Baal Berith, with which Abimelech hired vain and reckless fellows who followed him.

      5He went to his father’s house at Ophrah, and killed his brothers the sons of Jerubbaal, being seventy persons, on one stone; but Jotham the youngest son of Jerubbaal was left, for he hid himself.

      6All the men of Shechem assembled themselves together with all the house of Millo, and went and made Abimelech king by the oak of the pillar that was in Shechem.

    • JDG 9:50–55, engwebp

      50Then Abimelech went to Thebez and encamped against Thebez, and took it.

      51But there was a strong tower within the city, and all the men and women of the city fled there, and shut themselves in, and went up to the roof of the tower.

      52Abimelech came to the tower and fought against it, and came near to the door of the tower to burn it with fire.

      53A certain woman cast an upper millstone on Abimelech’s head, and broke his skull.

      54Then he called hastily to the young man, his armor bearer, and said to him, “Draw your sword and kill me, that men not say of me, ‘A woman killed him.’ His young man thrust him through, and he died.”

      55When the men of Israel saw that Abimelech was dead, they each departed to his place.

  • 2 Samuel 11:21 gives, in Joab’s charge to the messenger, the words the king may say if his wrath arises: “Who struck Abimelech the son of Jerubbesheth? Didn’t a woman cast an upper millstone on him from the wall, so that he died at Thebez?” The Korean Revised Version reads 성에서 where WEB has “from the wall”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 11:18–25, engwebp

      18Then Joab sent and told David all the things concerning the war;

      19and he commanded the messenger, saying, “When you have finished telling all the things concerning the war to the king,

      20it shall be that, if the king’s wrath arise, and he asks you, ‘Why did you go so near to the city to fight? Didn’t you know that they would shoot from the wall?

      21Who struck Abimelech the son of Jerubbesheth? Didn’t a woman cast an upper millstone on him from the wall, so that he died at Thebez? Why did you go so near the wall?’ then you shall say, ‘Your servant Uriah the Hittite is also dead.’”

      22So the messenger went, and came and showed David all that Joab had sent him for.

      23The messenger said to David, “The men prevailed against us, and came out to us into the field; and we were on them even to the entrance of the gate.

      24The shooters shot at your servants from off the wall; and some of the king’s servants are dead, and your servant Uriah the Hittite is also dead.”

      25Then David said to the messenger, “Tell Joab, ‘Don’t let this thing displease you, for the sword devours one as well as another. Make your battle stronger against the city, and overthrow it.’ Encourage him.”

Judges 6:32 gives Gideon the name Jerub-Baal (“on that day he named him Jerub-Baal”), and Judges 9:1 calls Abimelech “the son of Jerubbaal”; 2 Samuel 11:21, in Joab’s words, names “Abimelech the son of Jerubbesheth”. Both editions read 여룹베셋 / Jerubbesheth at 2 Samuel 11:21 and 여룹바알 / Jerubbaal in Judges. This collection records the Abimelech and the Thebez of Joab’s words under the entries Judges holds, and gives the name of 11:21 an entry of its own; it does not decide whether Jerubbesheth and Jerubbaal are one man.

2 Samuel 15:7: 사년만에 (after four years) in the Korean Revised Version and “At the end of forty years” in WEB

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: 2 Samuel 15:7: 사년만에 (after four years) in the Korean Revised Version and “At the end of forty years” in WEB
  • At 2 Samuel 15:7 the Korean Revised Version reads 사년만에 압살롬이 왕께 고하되 내가 여호와께 서원한 것이 있사오니 청컨대 나로 헤브론에 가서 그 서원을 이루게 하소서, which puts Absalom’s words to the king 사년만에 (after four years).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 15:7–12, engwebp

      7At the end of forty years, Absalom said to the king, “Please let me go and pay my vow, which I have vowed to the LORD, in Hebron.

      8For your servant vowed a vow while I stayed at Geshur in Syria, saying, ‘If the LORD shall indeed bring me again to Jerusalem, then I will serve the LORD.’”

      9The king said to him, “Go in peace.” So he arose and went to Hebron.

      10But Absalom sent spies throughout all the tribes of Israel, saying, “As soon as you hear the sound of the trumpet, then you shall say, ‘Absalom is king in Hebron!’”

      11Two hundred men went with Absalom out of Jerusalem, who were invited, and went in their simplicity; and they didn’t know anything.

      12Absalom sent for Ahithophel the Gilonite, David’s counselor, from his city, even from Giloh, while he was offering the sacrifices. The conspiracy was strong, for the people increased continually with Absalom.

  • WEB reads at 2 Samuel 15:7, “At the end of forty years, Absalom said to the king”, and goes on with his words, “Please let me go and pay my vow, which I have vowed to the LORD, in Hebron.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 15:7–12, engwebp

      7At the end of forty years, Absalom said to the king, “Please let me go and pay my vow, which I have vowed to the LORD, in Hebron.

      8For your servant vowed a vow while I stayed at Geshur in Syria, saying, ‘If the LORD shall indeed bring me again to Jerusalem, then I will serve the LORD.’”

      9The king said to him, “Go in peace.” So he arose and went to Hebron.

      10But Absalom sent spies throughout all the tribes of Israel, saying, “As soon as you hear the sound of the trumpet, then you shall say, ‘Absalom is king in Hebron!’”

      11Two hundred men went with Absalom out of Jerusalem, who were invited, and went in their simplicity; and they didn’t know anything.

      12Absalom sent for Ahithophel the Gilonite, David’s counselor, from his city, even from Giloh, while he was offering the sacrifices. The conspiracy was strong, for the people increased continually with Absalom.

At 2 Samuel 15:7 the Korean Revised Version puts Absalom’s words to the king 사년만에 (after four years), while WEB reads “At the end of forty years”. This collection records what each edition says and does not decide after how many years it was.

Unresolved interpretation: Absalom’s three sons at 2 Samuel 14:27 and the words of 18:18 that he had no son
  • 2 Samuel 14:27 says, “Three sons were born to Absalom, and one daughter, whose name was Tamar. She was a woman with a beautiful face.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 14:25–27, engwebp

      25Now in all Israel there was no one to be so much praised as Absalom for his beauty. From the sole of his foot even to the crown of his head there was no defect in him.

      26When he cut the hair of his head (now it was at every year’s end that he cut it; because it was heavy on him, therefore he cut it), he weighed the hair of his head at two hundred shekels, after the king’s weight.

      27Three sons were born to Absalom, and one daughter, whose name was Tamar. She was a woman with a beautiful face.

  • 2 Samuel 18:18 says, “Now Absalom in his lifetime had taken and reared up for himself the pillar which is in the king’s valley, for he said, ‘I have no son to keep my name in memory.’” WEB gives these words as Absalom’s own; the Korean Revised Version gives them as the text’s: 이는 저가 자기 이름을 전할 아들이 없음을 한탄함이라, for he lamented that he had no son to carry his name.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 18:16–18, engwebp

      16Joab blew the trumpet, and the people returned from pursuing after Israel; for Joab held the people back.

      17They took Absalom and cast him into a great pit in the forest, and raised over him a very great heap of stones. Then all Israel fled, each to his own tent.

      18Now Absalom in his lifetime had taken and reared up for himself the pillar which is in the king’s valley, for he said, “I have no son to keep my name in memory.” He called the pillar after his own name. It is called Absalom’s monument, to this day.

2 Samuel 14:27 says that three sons were born to Absalom, and one daughter, whose name was Tamar. 18:18 says that Absalom in his lifetime had reared up for himself the pillar, and gives the reason in WEB as his own words, “I have no son to keep my name in memory,” and in the Korean Revised Version as the text’s own words, 이는 저가 자기 이름을 전할 아들이 없음을 한탄함이라. This collection records what each passage says and does not decide how the two fit together.

Unresolved interpretation: Maacah the daughter of Abishalom at 1 Kings 15:2 and 15:10
  • 2 Samuel 3:3 names the third of the sons born to David in Hebron: “Absalom the son of Maacah the daughter of Talmai king of Geshur”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 3:2–5, engwebp

      2Sons were born to David in Hebron. His firstborn was Amnon, of Ahinoam the Jezreelitess;

      3and his second, Chileab, of Abigail the wife of Nabal the Carmelite; and the third, Absalom the son of Maacah the daughter of Talmai king of Geshur;

      4and the fourth, Adonijah the son of Haggith; and the fifth, Shephatiah the son of Abital;

      5and the sixth, Ithream, of Eglah, David’s wife. These were born to David in Hebron.

  • 1 Kings 15:1–2 says that Abijam began to reign over Judah and reigned three years in Jerusalem, and that “His mother’s name was Maacah the daughter of Abishalom”; 15:8 says, “and Asa his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 15:1–8, engwebp

      1Now in the eighteenth year of King Jeroboam the son of Nebat, Abijam began to reign over Judah.

      2He reigned three years in Jerusalem. His mother’s name was Maacah the daughter of Abishalom.

      3He walked in all the sins of his father, which he had done before him; and his heart was not perfect with the LORD his God, as the heart of David his father.

      4Nevertheless for David’s sake, the LORD his God gave him a lamp in Jerusalem, to set up his son after him and to establish Jerusalem;

      5because David did that which was right in the LORD’s eyes, and didn’t turn away from anything that he commanded him all the days of his life, except only in the matter of Uriah the Hittite.

      6Now there was war between Rehoboam and Jeroboam all the days of his life.

      7The rest of the acts of Abijam, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah? There was war between Abijam and Jeroboam.

      8Abijam slept with his fathers, and they buried him in David’s city; and Asa his son reigned in his place.

  • 1 Kings 15:9–10 says that Asa began to reign over Judah and reigned forty-one years in Jerusalem, and that “His mother’s name was Maacah the daughter of Abishalom”; 15:13 says, “He also removed Maacah his mother from being queen, because she had made an abominable image for an Asherah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 15:9–15, engwebp

      9In the twentieth year of Jeroboam king of Israel, Asa began to reign over Judah.

      10He reigned forty-one years in Jerusalem. His mother’s name was Maacah the daughter of Abishalom.

      11Asa did that which was right in the LORD’s eyes, as David his father did.

      12He put away the sodomites out of the land, and removed all the idols that his fathers had made.

      13He also removed Maacah his mother from being queen, because she had made an abominable image for an Asherah. Asa cut down her image and burned it at the brook Kidron.

      14But the high places were not taken away. Nevertheless the heart of Asa was perfect with the LORD all his days.

      15He brought into the LORD’s house the things that his father had dedicated, and the things that he himself had dedicated: silver, gold, and utensils.

  • 2 Chronicles 11:20–22 says Rehoboam took Maacah, whom WEB calls Absalom’s granddaughter and the Korean Revised Version calls 압살롬의 딸, and that she bore Abijah. At 13:2 Abijah’s mother is Micaiah daughter of Uriel of Gibeah. At 15:16 Asa’s mother Maacah makes an image for an Asherah.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 11:18–23, engwebp

      18Rehoboam took a wife for himself, Mahalath the daughter of Jerimoth the son of David and of Abihail the daughter of Eliab the son of Jesse.

      19She bore him sons: Jeush, Shemariah, and Zaham.

      20After her, he took Maacah the granddaughter of Absalom; and she bore him Abijah, Attai, Ziza, and Shelomith.

      21Rehoboam loved Maacah the granddaughter of Absalom above all his wives and his concubines; for he took eighteen wives and sixty concubines, and became the father of twenty-eight sons and sixty daughters.

      22Rehoboam appointed Abijah the son of Maacah to be chief, the prince among his brothers, for he intended to make him king.

      23He dealt wisely, and dispersed some of his sons throughout all the lands of Judah and Benjamin, to every fortified city. He gave them food in abundance; and he sought many wives for them.

    • 2CH 13:1–3, engwebp

      1In the eighteenth year of King Jeroboam, Abijah began to reign over Judah.

      2He reigned three years in Jerusalem. His mother’s name was Micaiah the daughter of Uriel of Gibeah. There was war between Abijah and Jeroboam.

      3Abijah joined battle with an army of valiant men of war, even four hundred thousand chosen men; and Jeroboam set the battle in array against him with eight hundred thousand chosen men, who were mighty men of valor.

    • 2CH 15:16–19, engwebp

      16Also Maacah, the mother of Asa the king, he removed from being queen mother, because she had made an abominable image for an Asherah; so Asa cut down her image, ground it into dust, and burned it at the brook Kidron.

      17But the high places were not taken away out of Israel; nevertheless the heart of Asa was perfect all his days.

      18He brought the things that his father had dedicated and that he himself had dedicated, silver, gold, and vessels into God’s house.

      19There was no more war to the thirty-fifth year of Asa’s reign.

1 Kings 15:2, 15:10, and 15:13 name Maacah daughter of Abishalom as the mother of Abijam and of Asa. 2 Chronicles 11:20–22 says Rehoboam took Maacah and she bore Abijah, calling her Absalom’s granddaughter in WEB and 압살롬의 딸 in the Korean Revised Version; 13:2 calls Abijah’s mother Micaiah daughter of Uriel; 15:16 calls Asa’s mother Maacah. This collection does not decide whether Maacah and Micaiah, or Abishalom and Absalom, are identical, nor how the maternal descriptions relate.

Absalom’s three sons at 2 Samuel 14:27 and the words of 18:18 that he had no son

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: 2 Samuel 15:7: 사년만에 (after four years) in the Korean Revised Version and “At the end of forty years” in WEB
  • At 2 Samuel 15:7 the Korean Revised Version reads 사년만에 압살롬이 왕께 고하되 내가 여호와께 서원한 것이 있사오니 청컨대 나로 헤브론에 가서 그 서원을 이루게 하소서, which puts Absalom’s words to the king 사년만에 (after four years).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 15:7–12, engwebp

      7At the end of forty years, Absalom said to the king, “Please let me go and pay my vow, which I have vowed to the LORD, in Hebron.

      8For your servant vowed a vow while I stayed at Geshur in Syria, saying, ‘If the LORD shall indeed bring me again to Jerusalem, then I will serve the LORD.’”

      9The king said to him, “Go in peace.” So he arose and went to Hebron.

      10But Absalom sent spies throughout all the tribes of Israel, saying, “As soon as you hear the sound of the trumpet, then you shall say, ‘Absalom is king in Hebron!’”

      11Two hundred men went with Absalom out of Jerusalem, who were invited, and went in their simplicity; and they didn’t know anything.

      12Absalom sent for Ahithophel the Gilonite, David’s counselor, from his city, even from Giloh, while he was offering the sacrifices. The conspiracy was strong, for the people increased continually with Absalom.

  • WEB reads at 2 Samuel 15:7, “At the end of forty years, Absalom said to the king”, and goes on with his words, “Please let me go and pay my vow, which I have vowed to the LORD, in Hebron.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 15:7–12, engwebp

      7At the end of forty years, Absalom said to the king, “Please let me go and pay my vow, which I have vowed to the LORD, in Hebron.

      8For your servant vowed a vow while I stayed at Geshur in Syria, saying, ‘If the LORD shall indeed bring me again to Jerusalem, then I will serve the LORD.’”

      9The king said to him, “Go in peace.” So he arose and went to Hebron.

      10But Absalom sent spies throughout all the tribes of Israel, saying, “As soon as you hear the sound of the trumpet, then you shall say, ‘Absalom is king in Hebron!’”

      11Two hundred men went with Absalom out of Jerusalem, who were invited, and went in their simplicity; and they didn’t know anything.

      12Absalom sent for Ahithophel the Gilonite, David’s counselor, from his city, even from Giloh, while he was offering the sacrifices. The conspiracy was strong, for the people increased continually with Absalom.

At 2 Samuel 15:7 the Korean Revised Version puts Absalom’s words to the king 사년만에 (after four years), while WEB reads “At the end of forty years”. This collection records what each edition says and does not decide after how many years it was.

Unresolved interpretation: Absalom’s three sons at 2 Samuel 14:27 and the words of 18:18 that he had no son
  • 2 Samuel 14:27 says, “Three sons were born to Absalom, and one daughter, whose name was Tamar. She was a woman with a beautiful face.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 14:25–27, engwebp

      25Now in all Israel there was no one to be so much praised as Absalom for his beauty. From the sole of his foot even to the crown of his head there was no defect in him.

      26When he cut the hair of his head (now it was at every year’s end that he cut it; because it was heavy on him, therefore he cut it), he weighed the hair of his head at two hundred shekels, after the king’s weight.

      27Three sons were born to Absalom, and one daughter, whose name was Tamar. She was a woman with a beautiful face.

  • 2 Samuel 18:18 says, “Now Absalom in his lifetime had taken and reared up for himself the pillar which is in the king’s valley, for he said, ‘I have no son to keep my name in memory.’” WEB gives these words as Absalom’s own; the Korean Revised Version gives them as the text’s: 이는 저가 자기 이름을 전할 아들이 없음을 한탄함이라, for he lamented that he had no son to carry his name.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 18:16–18, engwebp

      16Joab blew the trumpet, and the people returned from pursuing after Israel; for Joab held the people back.

      17They took Absalom and cast him into a great pit in the forest, and raised over him a very great heap of stones. Then all Israel fled, each to his own tent.

      18Now Absalom in his lifetime had taken and reared up for himself the pillar which is in the king’s valley, for he said, “I have no son to keep my name in memory.” He called the pillar after his own name. It is called Absalom’s monument, to this day.

2 Samuel 14:27 says that three sons were born to Absalom, and one daughter, whose name was Tamar. 18:18 says that Absalom in his lifetime had reared up for himself the pillar, and gives the reason in WEB as his own words, “I have no son to keep my name in memory,” and in the Korean Revised Version as the text’s own words, 이는 저가 자기 이름을 전할 아들이 없음을 한탄함이라. This collection records what each passage says and does not decide how the two fit together.

Unresolved interpretation: Maacah the daughter of Abishalom at 1 Kings 15:2 and 15:10
  • 2 Samuel 3:3 names the third of the sons born to David in Hebron: “Absalom the son of Maacah the daughter of Talmai king of Geshur”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 3:2–5, engwebp

      2Sons were born to David in Hebron. His firstborn was Amnon, of Ahinoam the Jezreelitess;

      3and his second, Chileab, of Abigail the wife of Nabal the Carmelite; and the third, Absalom the son of Maacah the daughter of Talmai king of Geshur;

      4and the fourth, Adonijah the son of Haggith; and the fifth, Shephatiah the son of Abital;

      5and the sixth, Ithream, of Eglah, David’s wife. These were born to David in Hebron.

  • 1 Kings 15:1–2 says that Abijam began to reign over Judah and reigned three years in Jerusalem, and that “His mother’s name was Maacah the daughter of Abishalom”; 15:8 says, “and Asa his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 15:1–8, engwebp

      1Now in the eighteenth year of King Jeroboam the son of Nebat, Abijam began to reign over Judah.

      2He reigned three years in Jerusalem. His mother’s name was Maacah the daughter of Abishalom.

      3He walked in all the sins of his father, which he had done before him; and his heart was not perfect with the LORD his God, as the heart of David his father.

      4Nevertheless for David’s sake, the LORD his God gave him a lamp in Jerusalem, to set up his son after him and to establish Jerusalem;

      5because David did that which was right in the LORD’s eyes, and didn’t turn away from anything that he commanded him all the days of his life, except only in the matter of Uriah the Hittite.

      6Now there was war between Rehoboam and Jeroboam all the days of his life.

      7The rest of the acts of Abijam, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah? There was war between Abijam and Jeroboam.

      8Abijam slept with his fathers, and they buried him in David’s city; and Asa his son reigned in his place.

  • 1 Kings 15:9–10 says that Asa began to reign over Judah and reigned forty-one years in Jerusalem, and that “His mother’s name was Maacah the daughter of Abishalom”; 15:13 says, “He also removed Maacah his mother from being queen, because she had made an abominable image for an Asherah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 15:9–15, engwebp

      9In the twentieth year of Jeroboam king of Israel, Asa began to reign over Judah.

      10He reigned forty-one years in Jerusalem. His mother’s name was Maacah the daughter of Abishalom.

      11Asa did that which was right in the LORD’s eyes, as David his father did.

      12He put away the sodomites out of the land, and removed all the idols that his fathers had made.

      13He also removed Maacah his mother from being queen, because she had made an abominable image for an Asherah. Asa cut down her image and burned it at the brook Kidron.

      14But the high places were not taken away. Nevertheless the heart of Asa was perfect with the LORD all his days.

      15He brought into the LORD’s house the things that his father had dedicated, and the things that he himself had dedicated: silver, gold, and utensils.

  • 2 Chronicles 11:20–22 says Rehoboam took Maacah, whom WEB calls Absalom’s granddaughter and the Korean Revised Version calls 압살롬의 딸, and that she bore Abijah. At 13:2 Abijah’s mother is Micaiah daughter of Uriel of Gibeah. At 15:16 Asa’s mother Maacah makes an image for an Asherah.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 11:18–23, engwebp

      18Rehoboam took a wife for himself, Mahalath the daughter of Jerimoth the son of David and of Abihail the daughter of Eliab the son of Jesse.

      19She bore him sons: Jeush, Shemariah, and Zaham.

      20After her, he took Maacah the granddaughter of Absalom; and she bore him Abijah, Attai, Ziza, and Shelomith.

      21Rehoboam loved Maacah the granddaughter of Absalom above all his wives and his concubines; for he took eighteen wives and sixty concubines, and became the father of twenty-eight sons and sixty daughters.

      22Rehoboam appointed Abijah the son of Maacah to be chief, the prince among his brothers, for he intended to make him king.

      23He dealt wisely, and dispersed some of his sons throughout all the lands of Judah and Benjamin, to every fortified city. He gave them food in abundance; and he sought many wives for them.

    • 2CH 13:1–3, engwebp

      1In the eighteenth year of King Jeroboam, Abijah began to reign over Judah.

      2He reigned three years in Jerusalem. His mother’s name was Micaiah the daughter of Uriel of Gibeah. There was war between Abijah and Jeroboam.

      3Abijah joined battle with an army of valiant men of war, even four hundred thousand chosen men; and Jeroboam set the battle in array against him with eight hundred thousand chosen men, who were mighty men of valor.

    • 2CH 15:16–19, engwebp

      16Also Maacah, the mother of Asa the king, he removed from being queen mother, because she had made an abominable image for an Asherah; so Asa cut down her image, ground it into dust, and burned it at the brook Kidron.

      17But the high places were not taken away out of Israel; nevertheless the heart of Asa was perfect all his days.

      18He brought the things that his father had dedicated and that he himself had dedicated, silver, gold, and vessels into God’s house.

      19There was no more war to the thirty-fifth year of Asa’s reign.

1 Kings 15:2, 15:10, and 15:13 name Maacah daughter of Abishalom as the mother of Abijam and of Asa. 2 Chronicles 11:20–22 says Rehoboam took Maacah and she bore Abijah, calling her Absalom’s granddaughter in WEB and 압살롬의 딸 in the Korean Revised Version; 13:2 calls Abijah’s mother Micaiah daughter of Uriel; 15:16 calls Asa’s mother Maacah. This collection does not decide whether Maacah and Micaiah, or Abishalom and Absalom, are identical, nor how the maternal descriptions relate.

Nahash of 2 Samuel 10:1–2, 17:25 and 17:27

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Nahash of 2 Samuel 10:1–2, 17:25 and 17:27
  • 2 Samuel 10:1 says, “After this, the king of the children of Ammon died, and Hanun his son reigned in his place,” and at 10:2 David says, “I will show kindness to Hanun the son of Nahash, as his father showed kindness to me.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 10:1–5, engwebp

      1After this, the king of the children of Ammon died, and Hanun his son reigned in his place.

      2David said, “I will show kindness to Hanun the son of Nahash, as his father showed kindness to me.” So David sent by his servants to comfort him concerning his father. David’s servants came into the land of the children of Ammon.

      3But the princes of the children of Ammon said to Hanun their lord, “Do you think that David honors your father, in that he has sent comforters to you? Hasn’t David sent his servants to you to search the city, to spy it out, and to overthrow it?”

      4So Hanun took David’s servants, shaved off one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away.

      5When they told David this, he sent to meet them, for the men were greatly ashamed. The king said, “Wait at Jericho until your beards have grown, and then return.”

  • 2 Samuel 17:25 says that Amasa was the son of “Ithra the Israelite, who went in to Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother.” The verse does not say where this Nahash was from.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 17:24–26, engwebp

      24Then David came to Mahanaim. Absalom passed over the Jordan, he and all the men of Israel with him.

      25Absalom set Amasa over the army instead of Joab. Now Amasa was the son of a man whose name was Ithra the Israelite, who went in to Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother.

      26Israel and Absalom encamped in the land of Gilead.

  • 2 Samuel 17:27, telling of the time when David had come to Mahanaim, names “Shobi the son of Nahash of Rabbah of the children of Ammon”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 17:27–29, engwebp

      27When David had come to Mahanaim, Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim,

      28brought beds, basins, earthen vessels, wheat, barley, meal, parched grain, beans, lentils, roasted grain,

      29honey, butter, sheep, and cheese of the herd, for David and for the people who were with him to eat; for they said, “The people are hungry, weary, and thirsty in the wilderness.”

2 Samuel 10:1–2 says that the king of the children of Ammon died and Hanun his son reigned in his place, and has David call him “Hanun the son of Nahash”; 17:25 names “Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother”; and 17:27 names “Shobi the son of Nahash of Rabbah of the children of Ammon”. The text does not say whether the Nahash of any two of these passages is the same man. This collection records the three apart and does not decide whether any of them are the same man.

Ziba’s words at 2 Samuel 16:3 and Mephibosheth’s at 19:26–27

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Ziba’s words at 2 Samuel 16:3 and Mephibosheth’s at 19:26–27
  • 2 Samuel 16:3 says that the king said, “Where is your master’s son?”, and that Ziba said to the king, “Behold, he is staying in Jerusalem; for he said, ‘Today the house of Israel will restore me the kingdom of my father.’” At 16:4 the king says to Ziba, “Behold, all that belongs to Mephibosheth is yours.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 16:1–4, engwebp

      1When David was a little past the top, behold, Ziba the servant of Mephibosheth met him with a couple of donkeys saddled, and on them two hundred loaves of bread, and one hundred clusters of raisins, and one hundred summer fruits, and a container of wine.

      2The king said to Ziba, “What do you mean by these?” Ziba said, “The donkeys are for the king’s household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that those who are faint in the wilderness may drink.”

      3The king said, “Where is your master’s son?” Ziba said to the king, “Behold, he is staying in Jerusalem; for he said, ‘Today the house of Israel will restore me the kingdom of my father.’”

      4Then the king said to Ziba, “Behold, all that belongs to Mephibosheth is yours.” Ziba said, “I bow down. Let me find favor in your sight, my lord, O king.”

  • 2 Samuel 19:25 has the king say to Mephibosheth, “Why didn’t you go with me, Mephibosheth?” At 19:26–27 he answers, “My lord, O king, my servant deceived me. For your servant said, ‘I will saddle a donkey for myself, that I may ride on it and go with the king,’ because your servant is lame. He has slandered your servant to my lord the king”. At 19:29–30 the king says, “Why do you speak any more of your matters? I say, you and Ziba divide the land”, and Mephibosheth says to the king, “Yes, let him take all, because my lord the king has come in peace to his own house.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 19:24–30, engwebp

      24Mephibosheth the son of Saul came down to meet the king; and he had neither groomed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came home in peace.

      25When he had come to Jerusalem to meet the king, the king said to him, “Why didn’t you go with me, Mephibosheth?”

      26He answered, “My lord, O king, my servant deceived me. For your servant said, ‘I will saddle a donkey for myself, that I may ride on it and go with the king,’ because your servant is lame.

      27He has slandered your servant to my lord the king, but my lord the king is as an angel of God. Therefore do what is good in your eyes.

      28For all my father’s house were but dead men before my lord the king; yet you set your servant among those who ate at your own table. What right therefore have I yet that I should appeal any more to the king?”

      29The king said to him, “Why do you speak any more of your matters? I say, you and Ziba divide the land.”

      30Mephibosheth said to the king, “Yes, let him take all, because my lord the king has come in peace to his own house.”

2 Samuel 16:3 says that when the king asked, “Where is your master’s son?”, Ziba said to the king, “Behold, he is staying in Jerusalem; for he said, ‘Today the house of Israel will restore me the kingdom of my father.’” 16:4 says that the king said to Ziba, “Behold, all that belongs to Mephibosheth is yours.” 19:25–30 says that when the king asked Mephibosheth why he didn’t go with him, Mephibosheth answered, “My lord, O king, my servant deceived me. For your servant said, ‘I will saddle a donkey for myself, that I may ride on it and go with the king,’ because your servant is lame. He has slandered your servant to my lord the king”, and that the king said, “I say, you and Ziba divide the land.” The text does not say which of the two spoke truly. This collection records what each passage says and does not decide whose words were true.

The priests named at 2 Samuel 8:17 and 20:25

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Abiathar the high priest of Mark 2:26 and Ahimelech the priest of 1 Samuel 21
  • Mark 2:25–26 has Jesus say, “Did you never read what David did when he had need and was hungry—he, and those who were with him? How he entered into God’s house at the time of Abiathar the high priest, and ate the show bread, which is not lawful to eat except for the priests, and gave also to those who were with him?” The Korean Revised Version reads 아비아달 대제사장 때에. Matthew 12:3–4 and Luke 6:3–4 tell of the same and name no priest.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 6:1–5, engwebp

      1Now on the second Sabbath after the first, he was going through the grain fields. His disciples plucked the heads of grain and ate, rubbing them in their hands.

      2But some of the Pharisees said to them, “Why do you do that which is not lawful to do on the Sabbath day?”

      3Jesus, answering them, said, “Haven’t you read what David did when he was hungry, he and those who were with him,

      4how he entered into God’s house, and took and ate the show bread, and gave also to those who were with him, which is not lawful to eat except for the priests alone?”

      5He said to them, “The Son of Man is lord of the Sabbath.”

    • MAT 12:1–8, engwebp

      1At that time, Jesus went on the Sabbath day through the grain fields. His disciples were hungry and began to pluck heads of grain and to eat.

      2But the Pharisees, when they saw it, said to him, “Behold, your disciples do what is not lawful to do on the Sabbath.”

      3But he said to them, “Haven’t you read what David did when he was hungry, and those who were with him:

      4how he entered into God’s house and ate the show bread, which was not lawful for him to eat, nor for those who were with him, but only for the priests?

      5Or have you not read in the law that on the Sabbath day the priests in the temple profane the Sabbath and are guiltless?

      6But I tell you that one greater than the temple is here.

      7But if you had known what this means, ‘I desire mercy, and not sacrifice,’ you wouldn’t have condemned the guiltless.

      8For the Son of Man is Lord of the Sabbath.”

    • MRK 2:23–28, engwebp

      23He was going on the Sabbath day through the grain fields; and his disciples began, as they went, to pluck the ears of grain.

      24The Pharisees said to him, “Behold, why do they do that which is not lawful on the Sabbath day?”

      25He said to them, “Did you never read what David did when he had need and was hungry—he, and those who were with him?

      26How he entered into God’s house at the time of Abiathar the high priest, and ate the show bread, which is not lawful to eat except for the priests, and gave also to those who were with him?”

      27He said to them, “The Sabbath was made for man, not man for the Sabbath.

      28Therefore the Son of Man is lord even of the Sabbath.”

  • 1 Samuel 21:1–6 says, “Then David came to Nob to Ahimelech the priest. Ahimelech came to meet David trembling, and said to him, ‘Why are you alone, and no man with you?’”, and that the priest gave him holy bread, for there was no bread there but the show bread that was taken from before the LORD. 22:20 says, “One of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David.” These verses call neither Ahimelech nor Abiathar high priest.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 21:1–6, engwebp

      1Then David came to Nob to Ahimelech the priest. Ahimelech came to meet David trembling, and said to him, “Why are you alone, and no man with you?”

      2David said to Ahimelech the priest, “The king has commanded me to do something, and has said to me, ‘Let no one know anything about the business about which I send you, and what I have commanded you. I have sent the young men to a certain place.’

      3Now therefore what is under your hand? Please give me five loaves of bread in my hand, or whatever is available.”

      4The priest answered David, and said, “I have no common bread, but there is holy bread; if only the young men have kept themselves from women.”

      5David answered the priest, and said to him, “Truly, women have been kept from us as usual these three days. When I came out, the vessels of the young men were holy, though it was only a common journey. How much more then today shall their vessels be holy?”

      6So the priest gave him holy bread; for there was no bread there but the show bread that was taken from before the LORD, to be replaced with hot bread in the day when it was taken away.

    • 1SA 22:20–23, engwebp

      20One of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David.

      21Abiathar told David that Saul had slain the LORD’s priests.

      22David said to Abiathar, “I knew on that day, when Doeg the Edomite was there, that he would surely tell Saul. I am responsible for the death of all the persons of your father’s house.

      23Stay with me. Don’t be afraid, for he who seeks my life seeks your life. You will be safe with me.”

Mark 2:26 places David’s eating of the show bread in God’s house “at the time of Abiathar the high priest” and has him give it also to those who were with him; 1 Samuel 21:1–6 names Ahimelech the priest as the one who gave the bread, and has Ahimelech ask David why he is alone. 1 Samuel 22:20 names Abiathar as a son of Ahimelech. Matthew 12:3–4 and Luke 6:3–4 name no priest. This collection records the Abiathar of the two books under one entry, and does not decide how the words of Mark 2:26 and those of 1 Samuel 21 fit together.

Unresolved interpretation: The priests named at 2 Samuel 8:17 and 20:25
  • 1 Samuel 22:20 says, “One of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 22:20–23, engwebp

      20One of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David.

      21Abiathar told David that Saul had slain the LORD’s priests.

      22David said to Abiathar, “I knew on that day, when Doeg the Edomite was there, that he would surely tell Saul. I am responsible for the death of all the persons of your father’s house.

      23Stay with me. Don’t be afraid, for he who seeks my life seeks your life. You will be safe with me.”

  • 2 Samuel 8:17 says that “Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 8:15–18, engwebp

      15David reigned over all Israel; and David executed justice and righteousness for all his people.

      16Joab the son of Zeruiah was over the army, Jehoshaphat the son of Ahilud was recorder,

      17Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests, Seraiah was scribe,

      18Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and David’s sons were chief ministers.

  • 2 Samuel 20:25 says that “Zadok and Abiathar were priests”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 20:23–26, engwebp

      23Now Joab was over all the army of Israel, Benaiah the son of Jehoiada was over the Cherethites and over the Pelethites,

      24Adoram was over the men subject to forced labor, Jehoshaphat the son of Ahilud was the recorder,

      25Sheva was scribe, Zadok and Abiathar were priests,

      26and Ira the Jairite was chief minister to David.

  • 1 Chronicles 18:16 says that “Zadok the son of Ahitub and Abimelech the son of Abiathar were priests; Shavsha was scribe”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 18:14–17, engwebp

      14David reigned over all Israel; and he executed justice and righteousness for all his people.

      15Joab the son of Zeruiah was over the army; Jehoshaphat the son of Ahilud was recorder;

      16Zadok the son of Ahitub and Abimelech the son of Abiathar were priests; Shavsha was scribe;

      17and Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and the sons of David were chief officials serving the king.

1 Samuel 22:20 names Abiathar as one of the sons of Ahimelech the son of Ahitub. 2 Samuel 8:17 says that Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests, and Seraiah was scribe, and 20:25 that Zadok and Abiathar were priests. 1 Chronicles 18:16 says that Zadok the son of Ahitub and Abimelech the son of Abiathar were priests, and Shavsha was scribe: it names Abimelech the son of Abiathar where 2 Samuel 8:17 names Ahimelech the son of Abiathar, and Shavsha where it names Seraiah. Both editions write these names differently (the Korean Revised Version 아히멜렉 and 아비멜렉, 스라야 and 사워사; WEB Ahimelech and Abimelech, Seraiah and Shavsha). The text does not say how Ahimelech the son of Abiathar of 2 Samuel 8:17 stands to Ahimelech the son of Ahitub of 1 Samuel 22, nor why 20:25 names Abiathar where 8:17 names Ahimelech the son of Abiathar, nor whether Abimelech and Shavsha of 1 Chronicles 18:16 are the Ahimelech and the Seraiah of 2 Samuel 8:17. This collection records Ahimelech the son of Abiathar apart from Ahimelech the son of Ahitub, and Abimelech and Shavsha of 1 Chronicles 18:16 apart from Ahimelech and Seraiah of 2 Samuel 8:17, and does not decide how these passages fit together.

Unresolved interpretation: The priests named at 1 Kings 4:2–4
  • 1 Kings 2:26–27 says that the king said to Abiathar the priest, “Go to Anathoth, to your own fields”, and that Solomon thrust Abiathar out from being priest to the LORD.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 2:26–27, engwebp

      26To Abiathar the priest the king said, “Go to Anathoth, to your own fields, for you are worthy of death. But I will not at this time put you to death, because you bore the Lord GOD’s ark before David my father, and because you were afflicted in all in which my father was afflicted.”

      27So Solomon thrust Abiathar out from being priest to the LORD, that he might fulfill the LORD’s word which he spoke concerning the house of Eli in Shiloh.

  • 1 Kings 2:35 says, “The king put Benaiah the son of Jehoiada in his place over the army; and the king put Zadok the priest in the place of Abiathar.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 2:28–35, engwebp

      28This news came to Joab; for Joab had followed Adonijah, although he didn’t follow Absalom. Joab fled to the LORD’s Tent, and held onto the horns of the altar.

      29King Solomon was told, “Joab has fled to the LORD’s Tent; and behold, he is by the altar.” Then Solomon sent Benaiah the son of Jehoiada, saying, “Go, fall on him.”

      30Benaiah came to the LORD’s Tent, and said to him, “The king says, ‘Come out!’” He said, “No; but I will die here.” Benaiah brought the king word again, saying, “This is what Joab said, and this is how he answered me.”

      31The king said to him, “Do as he has said, and fall on him, and bury him, that you may take away the blood, which Joab shed without cause, from me and from my father’s house.

      32The LORD will return his blood on his own head, because he fell on two men more righteous and better than he, and killed them with the sword, and my father David didn’t know it: Abner the son of Ner, captain of the army of Israel, and Amasa the son of Jether, captain of the army of Judah.

      33So their blood will return on the head of Joab and on the head of his offspring forever. But for David, for his offspring, for his house, and for his throne, there will be peace forever from the LORD.”

      34Then Benaiah the son of Jehoiada went up and fell on him, and killed him; and he was buried in his own house in the wilderness.

      35The king put Benaiah the son of Jehoiada in his place over the army; and the king put Zadok the priest in the place of Abiathar.

  • 1 Kings 4:2 says, “These were the princes whom he had: Azariah the son of Zadok, the priest”, and 4:4, “Benaiah the son of Jehoiada was over the army; Zadok and Abiathar were priests”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 4:1–6, engwebp

      1King Solomon was king over all Israel.

      2These were the princes whom he had: Azariah the son of Zadok, the priest;

      3Elihoreph and Ahijah, the sons of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder;

      4Benaiah the son of Jehoiada was over the army; Zadok and Abiathar were priests;

      5Azariah the son of Nathan was over the officers; Zabud the son of Nathan was chief minister, the king’s friend;

      6Ahishar was over the household; and Adoniram the son of Abda was over the men subject to forced labor.

1 Kings 2:26–27 says that the king thrust Abiathar out from being priest to the LORD, and 2:35 that the king put Zadok the priest in the place of Abiathar. 4:2 names Azariah the son of Zadok as the priest, and 4:4 says that Zadok and Abiathar were priests. The text does not say how 4:4 stands with 2:27 and 2:35, nor whether the Zadok of 4:2 is Zadok the priest. This collection records the Zadok of 4:2 apart, and decides neither whether the two Zadoks are one man nor how these passages fit together.

Shammah of 1 Samuel 16–17, Shimeah of 2 Samuel 13:3, and David’s brother of 2 Samuel 21:21

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Shammah of 1 Samuel 16–17, Shimeah of 2 Samuel 13:3, and David’s brother of 2 Samuel 21:21
  • 1 Samuel 16:9 says, “Then Jesse made Shammah to pass by”; 17:12–14 says that David was the son of Jesse, names the three sons of Jesse who went to the battle “Eliab the firstborn, and next to him Abinadab, and the third Shammah”, and says, “David was the youngest”. The Korean Revised Version writes the name 삼마.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 16:6–10, engwebp

      6When they had come, he looked at Eliab, and said, “Surely the LORD’s anointed is before him.”

      7But the LORD said to Samuel, “Don’t look on his face, or on the height of his stature, because I have rejected him; for I don’t see as man sees. For man looks at the outward appearance, but the LORD looks at the heart.”

      8Then Jesse called Abinadab, and made him pass before Samuel. He said, “The LORD has not chosen this one, either.”

      9Then Jesse made Shammah to pass by. He said, “The LORD has not chosen this one, either.”

      10Jesse made seven of his sons to pass before Samuel. Samuel said to Jesse, “The LORD has not chosen these.”

    • 1SA 17:12–16, engwebp

      12Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse; and he had eight sons. The man was an elderly old man in the days of Saul.

      13The three oldest sons of Jesse had gone after Saul to the battle; and the names of his three sons who went to the battle were Eliab the firstborn, and next to him Abinadab, and the third Shammah.

      14David was the youngest; and the three oldest followed Saul.

      15Now David went back and forth from Saul to feed his father’s sheep at Bethlehem.

      16The Philistine came near morning and evening, and presented himself forty days.

  • 2 Samuel 13:3 says, “But Amnon had a friend whose name was Jonadab the son of Shimeah, David’s brother; and Jonadab was a very subtle man.” The Korean Revised Version writes the name 시므아 and calls him 다윗의 형, David’s elder brother.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 13:3–5, engwebp

      3But Amnon had a friend whose name was Jonadab the son of Shimeah, David’s brother; and Jonadab was a very subtle man.

      4He said to him, “Why, son of the king, are you so sad from day to day? Won’t you tell me?” Amnon said to him, “I love Tamar, my brother Absalom’s sister.”

      5Jonadab said to him, “Lay down on your bed and pretend to be sick. When your father comes to see you, tell him, ‘Please let my sister Tamar come and give me bread to eat, and prepare the food in my sight, that I may see it and eat it from her hand.’”

  • 2 Samuel 21:21 says, “When he defied Israel, Jonathan the son of Shimei, David’s brother, killed him.” The Korean Revised Version reads 다윗의 형 삼마의 아들 요나단, writing the name 삼마 and calling him 다윗의 형, David’s elder brother.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 21:18–22, engwebp

      18After this, there was again war with the Philistines at Gob. Then Sibbecai the Hushathite killed Saph, who was of the sons of the giant.

      19There was again war with the Philistines at Gob, and Elhanan the son of Jaare-Oregim the Bethlehemite killed Goliath the Gittite’s brother, the staff of whose spear was like a weaver’s beam.

      20There was again war at Gath, where there was a man of great stature, who had six fingers on every hand and six toes on every foot, twenty-four in number, and he also was born to the giant.

      21When he defied Israel, Jonathan the son of Shimei, David’s brother, killed him.

      22These four were born to the giant in Gath; and they fell by the hand of David and by the hand of his servants.

  • 1 Chronicles 2:13–15 says, “Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third, Nethanel the fourth, Raddai the fifth, Ozem the sixth, and David the seventh”. The Korean Revised Version writes the third son’s name 시므아.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:13–17, engwebp

      13and Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third,

      14Nethanel the fourth, Raddai the fifth,

      15Ozem the sixth, and David the seventh;

      16and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three.

      17Abigail bore Amasa; and the father of Amasa was Jether the Ishmaelite.

At 1 Samuel 17:12–14 Shammah is the third of the three sons of Jesse who went to the battle, and David the youngest; 2 Samuel 13:3 names Jonadab’s father “Shimeah, David’s brother”, and 21:21 names Jonathan’s father “Shimei, David’s brother”, where the Korean Revised Version calls both 다윗의 형, David’s elder brother. 1 Chronicles 2:13–15 names the sons Jesse became the father of by order, from his firstborn Eliab to David the seventh, with “Shimea the third”. The editions give the names differently: the Korean Revised Version writes 삼마, 시므아, 삼마 and 시므아, and WEB Shammah, Shimeah, Shimei and Shimea. The text does not say whether any two of them are one man. This collection records the Shimea of 1 Chronicles 2:13 on the entry of the Shimeah of 2 Samuel 13:3 (person-shimeah), whose Korean name is the same and who is David’s brother, with WEB’s Shimea as another name of it; it keeps the three entries apart, and does not decide whether any two of them are the same man.

Unresolved interpretation: Jesse’s sons from his firstborn to the seventh at 1 Chronicles 2:13–15, and his eight sons at 1 Samuel 17:12
  • 1 Chronicles 2:13–15 says, “Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third, Nethanel the fourth, Raddai the fifth, Ozem the sixth, and David the seventh”. The text gives no total of Jesse’s sons.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:13–17, engwebp

      13and Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third,

      14Nethanel the fourth, Raddai the fifth,

      15Ozem the sixth, and David the seventh;

      16and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three.

      17Abigail bore Amasa; and the father of Amasa was Jether the Ishmaelite.

  • 1 Samuel 16:6–9 names Eliab, Abinadab and Shammah, and 16:10 says, “Jesse made seven of his sons to pass before Samuel”. 17:12 says, “Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse; and he had eight sons,” and 17:13–14 name the three sons who went to the battle, “Eliab the firstborn, and next to him Abinadab, and the third Shammah”, and say, “David was the youngest”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 16:6–10, engwebp

      6When they had come, he looked at Eliab, and said, “Surely the LORD’s anointed is before him.”

      7But the LORD said to Samuel, “Don’t look on his face, or on the height of his stature, because I have rejected him; for I don’t see as man sees. For man looks at the outward appearance, but the LORD looks at the heart.”

      8Then Jesse called Abinadab, and made him pass before Samuel. He said, “The LORD has not chosen this one, either.”

      9Then Jesse made Shammah to pass by. He said, “The LORD has not chosen this one, either.”

      10Jesse made seven of his sons to pass before Samuel. Samuel said to Jesse, “The LORD has not chosen these.”

    • 1SA 17:12–16, engwebp

      12Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse; and he had eight sons. The man was an elderly old man in the days of Saul.

      13The three oldest sons of Jesse had gone after Saul to the battle; and the names of his three sons who went to the battle were Eliab the firstborn, and next to him Abinadab, and the third Shammah.

      14David was the youngest; and the three oldest followed Saul.

      15Now David went back and forth from Saul to feed his father’s sheep at Bethlehem.

      16The Philistine came near morning and evening, and presented himself forty days.

1 Chronicles 2:13–15 names the sons Jesse became the father of by order, from his firstborn Eliab to David the seventh. 1 Samuel 16:10 says that Jesse made seven of his sons pass before Samuel, 17:12 that he had eight sons, and 17:13–14 name the three sons who went to the battle and call David the youngest. 1 Chronicles 2:13 names Shimea the third, and 1 Samuel 17:13 names Shammah the third (the Korean 시므아 and 삼마). The Nethanel, Raddai and Ozem of 1 Chronicles 2:14–15 are not named in 1 Samuel 16:6–10 and 17:12–16. This collection records the names of 1 Chronicles 2:13–15 in the list 1ch-2-13-17, links Eliab, Abinadab, Shimea and David to their entries and makes no entry for Nethanel, Raddai and Ozem, and does not decide how the sons the two books name fit.

Eliam of 2 Samuel 11:3 and Eliam of 23:34

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Eliam of 2 Samuel 11:3 and Eliam of 23:34
  • 2 Samuel 11:3 says, “David sent and inquired after the woman. One said, ‘Isn’t this Bathsheba, the daughter of Eliam, Uriah the Hittite’s wife?’” The verse does not name Eliam’s father.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 11:2–5, engwebp

      2At evening, David arose from his bed and walked on the roof of the king’s house. From the roof, he saw a woman bathing, and the woman was very beautiful to look at.

      3David sent and inquired after the woman. One said, “Isn’t this Bathsheba, the daughter of Eliam, Uriah the Hittite’s wife?”

      4David sent messengers, and took her; and she came in to him, and he lay with her (for she was purified from her uncleanness); and she returned to her house.

      5The woman conceived; and she sent and told David, and said, “I am with child.”

  • 2 Samuel 23:34 names “Eliam the son of Ahithophel the Gilonite” among the names of 23:24–39. The verse does not name his children.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 23:24–39, engwebp

      24Asahel the brother of Joab was one of the thirty: Elhanan the son of Dodo of Bethlehem,

      25Shammah the Harodite, Elika the Harodite,

      26Helez the Paltite, Ira the son of Ikkesh the Tekoite,

      27Abiezer the Anathothite, Mebunnai the Hushathite,

      28Zalmon the Ahohite, Maharai the Netophathite,

      29Heleb the son of Baanah the Netophathite, Ittai the son of Ribai of Gibeah of the children of Benjamin,

      30Benaiah a Pirathonite, Hiddai of the brooks of Gaash.

      31Abialbon the Arbathite, Azmaveth the Barhumite,

      32Eliahba the Shaalbonite, the sons of Jashen, Jonathan,

      33Shammah the Hararite, Ahiam the son of Sharar the Ararite,

      34Eliphelet the son of Ahasbai, the son of the Maacathite, Eliam the son of Ahithophel the Gilonite,

      35Hezro the Carmelite, Paarai the Arbite,

      36Igal the son of Nathan of Zobah, Bani the Gadite,

      37Zelek the Ammonite, Naharai the Beerothite, armor bearers to Joab the son of Zeruiah,

      38Ira the Ithrite, Gareb the Ithrite,

      39and Uriah the Hittite: thirty-seven in all.

2 Samuel 11:3 names Bathsheba the daughter of Eliam without naming Eliam’s father, and 23:34 names Eliam the son of Ahithophel the Gilonite without naming his children. The text does not say whether the two Eliams are one man or two. This collection records them apart and does not decide whether they are the same man.

“Thirty-seven in all” at 2 Samuel 23:39 and the names of 23:8–39

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: “Thirty-seven in all” at 2 Samuel 23:39 and the names of 23:8–39
  • In 2 Samuel 23:8–23 the Korean Revised Version names five mighty men: Josheb Basshebeth, also called Adino (23:8), Eleazar the son of Dodai (23:9), Shammah the son of Agee (23:11), Abishai the brother of Joab (23:18) and Benaiah the son of Jehoiada (23:20). At 23:24–39 it names thirty-one men in a list that begins with Asahel the brother of Joab and ends with Uriah the Hittite (the fathers the list names, and Joab and Zeruiah, are not counted as its men), and closes with 이상 도합이 삼십 칠인이었더라, thirty-seven in all. The mighty men it names in 23:8–39 are thirty-six.
    Source evidence (6)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 23:8, engwebp

      8These are the names of the mighty men whom David had: Josheb Basshebeth, a Tahchemonite, chief of the captains; he was called Adino the Eznite, who killed eight hundred at one time.

    • 2SA 23:9–10, engwebp

      9After him was Eleazar the son of Dodai the son of an Ahohite, one of the three mighty men with David when they defied the Philistines who were there gathered together to battle, and the men of Israel had gone away.

      10He arose and struck the Philistines until his hand was weary, and his hand froze to the sword; and the LORD worked a great victory that day; and the people returned after him only to take plunder.

    • 2SA 23:11–12, engwebp

      11After him was Shammah the son of Agee, a Hararite. The Philistines had gathered together into a troop where there was a plot of ground full of lentils; and the people fled from the Philistines.

      12But he stood in the middle of the plot and defended it, and killed the Philistines; and the LORD worked a great victory.

    • 2SA 23:18–19, engwebp

      18Abishai, the brother of Joab, the son of Zeruiah, was chief of the three. He lifted up his spear against three hundred and killed them, and had a name among the three.

      19Wasn’t he most honorable of the three? Therefore he was made their captain. However he wasn’t included as one of the three.

    • 2SA 23:20–23, engwebp

      20Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done mighty deeds, killed the two sons of Ariel of Moab. He also went down and killed a lion in the middle of a pit in a time of snow.

      21He killed a huge Egyptian, and the Egyptian had a spear in his hand; but he went down to him with a staff and plucked the spear out of the Egyptian’s hand, and killed him with his own spear.

      22Benaiah the son of Jehoiada did these things, and had a name among the three mighty men.

      23He was more honorable than the thirty, but he didn’t attain to the three. David set him over his guard.

    • 2SA 23:24–39, engwebp

      24Asahel the brother of Joab was one of the thirty: Elhanan the son of Dodo of Bethlehem,

      25Shammah the Harodite, Elika the Harodite,

      26Helez the Paltite, Ira the son of Ikkesh the Tekoite,

      27Abiezer the Anathothite, Mebunnai the Hushathite,

      28Zalmon the Ahohite, Maharai the Netophathite,

      29Heleb the son of Baanah the Netophathite, Ittai the son of Ribai of Gibeah of the children of Benjamin,

      30Benaiah a Pirathonite, Hiddai of the brooks of Gaash.

      31Abialbon the Arbathite, Azmaveth the Barhumite,

      32Eliahba the Shaalbonite, the sons of Jashen, Jonathan,

      33Shammah the Hararite, Ahiam the son of Sharar the Ararite,

      34Eliphelet the son of Ahasbai, the son of the Maacathite, Eliam the son of Ahithophel the Gilonite,

      35Hezro the Carmelite, Paarai the Arbite,

      36Igal the son of Nathan of Zobah, Bani the Gadite,

      37Zelek the Ammonite, Naharai the Beerothite, armor bearers to Joab the son of Zeruiah,

      38Ira the Ithrite, Gareb the Ithrite,

      39and Uriah the Hittite: thirty-seven in all.

  • WEB names the same five men in 23:8–23 and the same thirty-one in 23:24–39, and reads 23:32 as “Eliahba the Shaalbonite, the sons of Jashen, Jonathan,” adding the sons of Jashen, who are not named; it closes 23:39 with “thirty-seven in all.” The Korean Revised Version reads 23:32 as 사알본 사람 엘리아바와 야센의 아들 요나단과, Eliahba the Shaalbonite and Jonathan the son of Jashen.
    Source evidence (6)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 23:8, engwebp

      8These are the names of the mighty men whom David had: Josheb Basshebeth, a Tahchemonite, chief of the captains; he was called Adino the Eznite, who killed eight hundred at one time.

    • 2SA 23:9–10, engwebp

      9After him was Eleazar the son of Dodai the son of an Ahohite, one of the three mighty men with David when they defied the Philistines who were there gathered together to battle, and the men of Israel had gone away.

      10He arose and struck the Philistines until his hand was weary, and his hand froze to the sword; and the LORD worked a great victory that day; and the people returned after him only to take plunder.

    • 2SA 23:11–12, engwebp

      11After him was Shammah the son of Agee, a Hararite. The Philistines had gathered together into a troop where there was a plot of ground full of lentils; and the people fled from the Philistines.

      12But he stood in the middle of the plot and defended it, and killed the Philistines; and the LORD worked a great victory.

    • 2SA 23:18–19, engwebp

      18Abishai, the brother of Joab, the son of Zeruiah, was chief of the three. He lifted up his spear against three hundred and killed them, and had a name among the three.

      19Wasn’t he most honorable of the three? Therefore he was made their captain. However he wasn’t included as one of the three.

    • 2SA 23:20–23, engwebp

      20Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done mighty deeds, killed the two sons of Ariel of Moab. He also went down and killed a lion in the middle of a pit in a time of snow.

      21He killed a huge Egyptian, and the Egyptian had a spear in his hand; but he went down to him with a staff and plucked the spear out of the Egyptian’s hand, and killed him with his own spear.

      22Benaiah the son of Jehoiada did these things, and had a name among the three mighty men.

      23He was more honorable than the thirty, but he didn’t attain to the three. David set him over his guard.

    • 2SA 23:24–39, engwebp

      24Asahel the brother of Joab was one of the thirty: Elhanan the son of Dodo of Bethlehem,

      25Shammah the Harodite, Elika the Harodite,

      26Helez the Paltite, Ira the son of Ikkesh the Tekoite,

      27Abiezer the Anathothite, Mebunnai the Hushathite,

      28Zalmon the Ahohite, Maharai the Netophathite,

      29Heleb the son of Baanah the Netophathite, Ittai the son of Ribai of Gibeah of the children of Benjamin,

      30Benaiah a Pirathonite, Hiddai of the brooks of Gaash.

      31Abialbon the Arbathite, Azmaveth the Barhumite,

      32Eliahba the Shaalbonite, the sons of Jashen, Jonathan,

      33Shammah the Hararite, Ahiam the son of Sharar the Ararite,

      34Eliphelet the son of Ahasbai, the son of the Maacathite, Eliam the son of Ahithophel the Gilonite,

      35Hezro the Carmelite, Paarai the Arbite,

      36Igal the son of Nathan of Zobah, Bani the Gadite,

      37Zelek the Ammonite, Naharai the Beerothite, armor bearers to Joab the son of Zeruiah,

      38Ira the Ithrite, Gareb the Ithrite,

      39and Uriah the Hittite: thirty-seven in all.

  • 2 Samuel 23:11 names “Shammah the son of Agee, a Hararite”, and 23:33 “Shammah the Hararite”. Each names a Shammah the Hararite, and neither says whether they are the same man.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 23:11–12, engwebp

      11After him was Shammah the son of Agee, a Hararite. The Philistines had gathered together into a troop where there was a plot of ground full of lentils; and the people fled from the Philistines.

      12But he stood in the middle of the plot and defended it, and killed the Philistines; and the LORD worked a great victory.

    • 2SA 23:24–39, engwebp

      24Asahel the brother of Joab was one of the thirty: Elhanan the son of Dodo of Bethlehem,

      25Shammah the Harodite, Elika the Harodite,

      26Helez the Paltite, Ira the son of Ikkesh the Tekoite,

      27Abiezer the Anathothite, Mebunnai the Hushathite,

      28Zalmon the Ahohite, Maharai the Netophathite,

      29Heleb the son of Baanah the Netophathite, Ittai the son of Ribai of Gibeah of the children of Benjamin,

      30Benaiah a Pirathonite, Hiddai of the brooks of Gaash.

      31Abialbon the Arbathite, Azmaveth the Barhumite,

      32Eliahba the Shaalbonite, the sons of Jashen, Jonathan,

      33Shammah the Hararite, Ahiam the son of Sharar the Ararite,

      34Eliphelet the son of Ahasbai, the son of the Maacathite, Eliam the son of Ahithophel the Gilonite,

      35Hezro the Carmelite, Paarai the Arbite,

      36Igal the son of Nathan of Zobah, Bani the Gadite,

      37Zelek the Ammonite, Naharai the Beerothite, armor bearers to Joab the son of Zeruiah,

      38Ira the Ithrite, Gareb the Ithrite,

      39and Uriah the Hittite: thirty-seven in all.

Both editions give the total at 23:39 as thirty-seven (이상 도합이 삼십 칠인, “thirty-seven in all”). The mighty men the Korean Revised Version names in 23:8–39 are thirty-six; WEB names the same thirty-six and the sons of Jashen (23:32). 23:11 and 23:33 each name a Shammah the Hararite. This collection records the names and the total as each edition gives them, does not make the names fit the total, and does not decide whether the two Shammahs are one man.

Amasa the son of Ithra at 2 Samuel 17:25 and Amasa the son of Jether at 1 Kings 2:5 and 2:32

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Amasa the son of Ithra at 2 Samuel 17:25 and Amasa the son of Jether at 1 Kings 2:5 and 2:32
  • 2 Samuel 17:25 says, “Absalom set Amasa over the army instead of Joab. Now Amasa was the son of a man whose name was Ithra the Israelite, who went in to Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 17:24–26, engwebp

      24Then David came to Mahanaim. Absalom passed over the Jordan, he and all the men of Israel with him.

      25Absalom set Amasa over the army instead of Joab. Now Amasa was the son of a man whose name was Ithra the Israelite, who went in to Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother.

      26Israel and Absalom encamped in the land of Gilead.

  • 1 Kings 2:5 gives, among the words David commanded Solomon his son, “Moreover you know also what Joab the son of Zeruiah did to me, even what he did to the two captains of the armies of Israel, to Abner the son of Ner and to Amasa the son of Jether, whom he killed, and shed the blood of war in peace, and put the blood of war on his sash that was around his waist and in his sandals that were on his feet.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 2:5–9, engwebp

      5“Moreover you know also what Joab the son of Zeruiah did to me, even what he did to the two captains of the armies of Israel, to Abner the son of Ner and to Amasa the son of Jether, whom he killed, and shed the blood of war in peace, and put the blood of war on his sash that was around his waist and in his sandals that were on his feet.

      6Do therefore according to your wisdom, and don’t let his gray head go down to Sheol in peace.

      7But show kindness to the sons of Barzillai the Gileadite, and let them be among those who eat at your table; for so they came to me when I fled from Absalom your brother.

      8“Behold, there is with you Shimei the son of Gera, the Benjamite of Bahurim, who cursed me with a grievous curse in the day when I went to Mahanaim; but he came down to meet me at the Jordan, and I swore to him by the LORD, saying, ‘I will not put you to death with the sword.’

      9Now therefore don’t hold him guiltless, for you are a wise man; and you will know what you ought to do to him, and you shall bring his gray head down to Sheol with blood.”

  • 1 Kings 2:32 gives, among the king’s words about Joab, “The LORD will return his blood on his own head, because he fell on two men more righteous and better than he, and killed them with the sword, and my father David didn’t know it: Abner the son of Ner, captain of the army of Israel, and Amasa the son of Jether, captain of the army of Judah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 2:28–35, engwebp

      28This news came to Joab; for Joab had followed Adonijah, although he didn’t follow Absalom. Joab fled to the LORD’s Tent, and held onto the horns of the altar.

      29King Solomon was told, “Joab has fled to the LORD’s Tent; and behold, he is by the altar.” Then Solomon sent Benaiah the son of Jehoiada, saying, “Go, fall on him.”

      30Benaiah came to the LORD’s Tent, and said to him, “The king says, ‘Come out!’” He said, “No; but I will die here.” Benaiah brought the king word again, saying, “This is what Joab said, and this is how he answered me.”

      31The king said to him, “Do as he has said, and fall on him, and bury him, that you may take away the blood, which Joab shed without cause, from me and from my father’s house.

      32The LORD will return his blood on his own head, because he fell on two men more righteous and better than he, and killed them with the sword, and my father David didn’t know it: Abner the son of Ner, captain of the army of Israel, and Amasa the son of Jether, captain of the army of Judah.

      33So their blood will return on the head of Joab and on the head of his offspring forever. But for David, for his offspring, for his house, and for his throne, there will be peace forever from the LORD.”

      34Then Benaiah the son of Jehoiada went up and fell on him, and killed him; and he was buried in his own house in the wilderness.

      35The king put Benaiah the son of Jehoiada in his place over the army; and the king put Zadok the priest in the place of Abiathar.

  • 1 Chronicles 2:13–16 names the sons Jesse became the father of and goes on, “and their sisters were Zeruiah and Abigail”; 2:17 says, “Abigail bore Amasa; and the father of Amasa was Jether the Ishmaelite.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:13–17, engwebp

      13and Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third,

      14Nethanel the fourth, Raddai the fifth,

      15Ozem the sixth, and David the seventh;

      16and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three.

      17Abigail bore Amasa; and the father of Amasa was Jether the Ishmaelite.

2 Samuel 17:25 calls Amasa, whom Absalom set over the army instead of Joab, “the son of a man whose name was Ithra the Israelite”; 1 Kings 2:5 and 2:32 name “Amasa the son of Jether”, whom Joab killed, and 2:32 calls him “captain of the army of Judah”. 1 Chronicles 2:17 says, “the father of Amasa was Jether the Ishmaelite”. Both editions name the father Ithra in 2 Samuel (the Korean 이드라) and Jether in 1 Kings and 1 Chronicles (the Korean 예델); 2 Samuel 17:25 calls Ithra an Israelite, and 1 Chronicles 2:17 calls Jether an Ishmaelite. This collection records the Amasa of the three books under one entry; since it gives a person one father, it holds Ithra of 2 Samuel 17:25 as Amasa’s father and, from 1 Kings or 1 Chronicles, gives the entries of Jether and Amasa no relationship in the graph; and it does not decide whether Ithra and Jether are one man.

Achish the son of Maoch at 1 Samuel 27:2 and Achish the son of Maacah at 1 Kings 2:39

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Achish the son of Maoch at 1 Samuel 27:2 and Achish the son of Maacah at 1 Kings 2:39
  • 1 Samuel 27:2 says, “David arose and passed over, he and the six hundred men who were with him, to Achish the son of Maoch, king of Gath”, and 27:3, “David lived with Achish at Gath, he and his men, every man with his household”. The Korean Revised Version reads 가드 왕 마옥의 아들 아기스, where 가드 왕 (king of Gath) stands before Maoch.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 27:1–4, engwebp

      1David said in his heart, “I will now perish one day by the hand of Saul. There is nothing better for me than that I should escape into the land of the Philistines; and Saul will despair of me, to seek me any more in all the borders of Israel. So I will escape out of his hand.”

      2David arose and passed over, he and the six hundred men who were with him, to Achish the son of Maoch, king of Gath.

      3David lived with Achish at Gath, he and his men, every man with his household, even David with his two wives, Ahinoam the Jezreelitess and Abigail the Carmelitess, Nabal’s wife.

      4Saul was told that David had fled to Gath, so he stopped looking for him.

  • 1 Kings 2:39 says, “At the end of three years, two of Shimei’s slaves ran away to Achish, son of Maacah, king of Gath.” At 2:40 Shimei goes to Gath to Achish to seek his slaves, and brings his slaves from Gath. The Korean Revised Version reads 가드 왕 마아가의 아들 아기스, where 가드 왕 (king of Gath) stands before Maacah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 2:39–46, engwebp

      39At the end of three years, two of Shimei’s slaves ran away to Achish, son of Maacah, king of Gath. They told Shimei, saying, “Behold, your slaves are in Gath.”

      40Shimei arose, saddled his donkey, and went to Gath to Achish to seek his slaves; and Shimei went and brought his slaves from Gath.

      41Solomon was told that Shimei had gone from Jerusalem to Gath, and had come again.

      42The king sent and called for Shimei, and said to him, “Didn’t I adjure you by the LORD and warn you, saying, ‘Know for certain that on the day you go out and walk anywhere else, you shall surely die’? You said to me, ‘The saying that I have heard is good.’

      43Why then have you not kept the oath of the LORD and the commandment that I have instructed you with?”

      44The king said moreover to Shimei, “You know in your heart all the wickedness that you did to David my father. Therefore the LORD will return your wickedness on your own head.

      45But King Solomon will be blessed, and David’s throne will be established before the LORD forever.”

      46So the king commanded Benaiah the son of Jehoiada; and he went out, and fell on him, so that he died. The kingdom was established in the hand of Solomon.

1 Samuel 27:2 names “Achish the son of Maoch, king of Gath”, and 1 Kings 2:39 “Achish, son of Maacah, king of Gath”. In both editions the two verses give the same name and the title king of Gath, and the father another name (the Korean 마옥 and 마아가, WEB Maoch and Maacah); in the Korean both verses can also be read with the father as the king of Gath. This collection records two men and does not decide whether the two Achishes are one man.

Shimei of 1 Kings 1:8 and Shimei the son of Gera

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Shimei of 1 Kings 1:8 and Shimei the son of Gera
  • 1 Kings 1:8 says, “But Zadok the priest, Benaiah the son of Jehoiada, Nathan the prophet, Shimei, Rei, and the mighty men who belonged to David, were not with Adonijah.” The verse gives Shimei no father, title or town.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 1:5–10, engwebp

      5Then Adonijah the son of Haggith exalted himself, saying, “I will be king.” Then he prepared him chariots and horsemen, and fifty men to run before him.

      6His father had not displeased him at any time in saying, “Why have you done so?” and he was also a very handsome man; and he was born after Absalom.

      7He conferred with Joab the son of Zeruiah and with Abiathar the priest; and they followed Adonijah and helped him.

      8But Zadok the priest, Benaiah the son of Jehoiada, Nathan the prophet, Shimei, Rei, and the mighty men who belonged to David, were not with Adonijah.

      9Adonijah killed sheep, cattle, and fatlings by the stone of Zoheleth, which is beside En Rogel; and he called all his brothers, the king’s sons, and all the men of Judah, the king’s servants;

      10but he didn’t call Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother.

  • 1 Kings 2:8 gives David’s words to Solomon, “Behold, there is with you Shimei the son of Gera, the Benjamite of Bahurim, who cursed me with a grievous curse in the day when I went to Mahanaim”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 2:5–9, engwebp

      5“Moreover you know also what Joab the son of Zeruiah did to me, even what he did to the two captains of the armies of Israel, to Abner the son of Ner and to Amasa the son of Jether, whom he killed, and shed the blood of war in peace, and put the blood of war on his sash that was around his waist and in his sandals that were on his feet.

      6Do therefore according to your wisdom, and don’t let his gray head go down to Sheol in peace.

      7But show kindness to the sons of Barzillai the Gileadite, and let them be among those who eat at your table; for so they came to me when I fled from Absalom your brother.

      8“Behold, there is with you Shimei the son of Gera, the Benjamite of Bahurim, who cursed me with a grievous curse in the day when I went to Mahanaim; but he came down to meet me at the Jordan, and I swore to him by the LORD, saying, ‘I will not put you to death with the sword.’

      9Now therefore don’t hold him guiltless, for you are a wise man; and you will know what you ought to do to him, and you shall bring his gray head down to Sheol with blood.”

1 Kings 1:8 names “Shimei, Rei” with Zadok the priest, Benaiah the son of Jehoiada and Nathan the prophet among those who were not with Adonijah, and gives this Shimei no father, title or town; 2:8, in David’s words, names “Shimei the son of Gera, the Benjamite of Bahurim, who cursed me with a grievous curse in the day when I went to Mahanaim”. The text does not say whether the Shimei of 1:8 is the son of Gera. This collection records the Shimei of 1:8 apart, and does not decide whether the two are one man.

The priests named at 1 Kings 4:2–4

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Abiathar the high priest of Mark 2:26 and Ahimelech the priest of 1 Samuel 21
  • Mark 2:25–26 has Jesus say, “Did you never read what David did when he had need and was hungry—he, and those who were with him? How he entered into God’s house at the time of Abiathar the high priest, and ate the show bread, which is not lawful to eat except for the priests, and gave also to those who were with him?” The Korean Revised Version reads 아비아달 대제사장 때에. Matthew 12:3–4 and Luke 6:3–4 tell of the same and name no priest.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 6:1–5, engwebp

      1Now on the second Sabbath after the first, he was going through the grain fields. His disciples plucked the heads of grain and ate, rubbing them in their hands.

      2But some of the Pharisees said to them, “Why do you do that which is not lawful to do on the Sabbath day?”

      3Jesus, answering them, said, “Haven’t you read what David did when he was hungry, he and those who were with him,

      4how he entered into God’s house, and took and ate the show bread, and gave also to those who were with him, which is not lawful to eat except for the priests alone?”

      5He said to them, “The Son of Man is lord of the Sabbath.”

    • MAT 12:1–8, engwebp

      1At that time, Jesus went on the Sabbath day through the grain fields. His disciples were hungry and began to pluck heads of grain and to eat.

      2But the Pharisees, when they saw it, said to him, “Behold, your disciples do what is not lawful to do on the Sabbath.”

      3But he said to them, “Haven’t you read what David did when he was hungry, and those who were with him:

      4how he entered into God’s house and ate the show bread, which was not lawful for him to eat, nor for those who were with him, but only for the priests?

      5Or have you not read in the law that on the Sabbath day the priests in the temple profane the Sabbath and are guiltless?

      6But I tell you that one greater than the temple is here.

      7But if you had known what this means, ‘I desire mercy, and not sacrifice,’ you wouldn’t have condemned the guiltless.

      8For the Son of Man is Lord of the Sabbath.”

    • MRK 2:23–28, engwebp

      23He was going on the Sabbath day through the grain fields; and his disciples began, as they went, to pluck the ears of grain.

      24The Pharisees said to him, “Behold, why do they do that which is not lawful on the Sabbath day?”

      25He said to them, “Did you never read what David did when he had need and was hungry—he, and those who were with him?

      26How he entered into God’s house at the time of Abiathar the high priest, and ate the show bread, which is not lawful to eat except for the priests, and gave also to those who were with him?”

      27He said to them, “The Sabbath was made for man, not man for the Sabbath.

      28Therefore the Son of Man is lord even of the Sabbath.”

  • 1 Samuel 21:1–6 says, “Then David came to Nob to Ahimelech the priest. Ahimelech came to meet David trembling, and said to him, ‘Why are you alone, and no man with you?’”, and that the priest gave him holy bread, for there was no bread there but the show bread that was taken from before the LORD. 22:20 says, “One of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David.” These verses call neither Ahimelech nor Abiathar high priest.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 21:1–6, engwebp

      1Then David came to Nob to Ahimelech the priest. Ahimelech came to meet David trembling, and said to him, “Why are you alone, and no man with you?”

      2David said to Ahimelech the priest, “The king has commanded me to do something, and has said to me, ‘Let no one know anything about the business about which I send you, and what I have commanded you. I have sent the young men to a certain place.’

      3Now therefore what is under your hand? Please give me five loaves of bread in my hand, or whatever is available.”

      4The priest answered David, and said, “I have no common bread, but there is holy bread; if only the young men have kept themselves from women.”

      5David answered the priest, and said to him, “Truly, women have been kept from us as usual these three days. When I came out, the vessels of the young men were holy, though it was only a common journey. How much more then today shall their vessels be holy?”

      6So the priest gave him holy bread; for there was no bread there but the show bread that was taken from before the LORD, to be replaced with hot bread in the day when it was taken away.

    • 1SA 22:20–23, engwebp

      20One of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David.

      21Abiathar told David that Saul had slain the LORD’s priests.

      22David said to Abiathar, “I knew on that day, when Doeg the Edomite was there, that he would surely tell Saul. I am responsible for the death of all the persons of your father’s house.

      23Stay with me. Don’t be afraid, for he who seeks my life seeks your life. You will be safe with me.”

Mark 2:26 places David’s eating of the show bread in God’s house “at the time of Abiathar the high priest” and has him give it also to those who were with him; 1 Samuel 21:1–6 names Ahimelech the priest as the one who gave the bread, and has Ahimelech ask David why he is alone. 1 Samuel 22:20 names Abiathar as a son of Ahimelech. Matthew 12:3–4 and Luke 6:3–4 name no priest. This collection records the Abiathar of the two books under one entry, and does not decide how the words of Mark 2:26 and those of 1 Samuel 21 fit together.

Unresolved interpretation: The priests named at 2 Samuel 8:17 and 20:25
  • 1 Samuel 22:20 says, “One of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 22:20–23, engwebp

      20One of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David.

      21Abiathar told David that Saul had slain the LORD’s priests.

      22David said to Abiathar, “I knew on that day, when Doeg the Edomite was there, that he would surely tell Saul. I am responsible for the death of all the persons of your father’s house.

      23Stay with me. Don’t be afraid, for he who seeks my life seeks your life. You will be safe with me.”

  • 2 Samuel 8:17 says that “Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 8:15–18, engwebp

      15David reigned over all Israel; and David executed justice and righteousness for all his people.

      16Joab the son of Zeruiah was over the army, Jehoshaphat the son of Ahilud was recorder,

      17Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests, Seraiah was scribe,

      18Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and David’s sons were chief ministers.

  • 2 Samuel 20:25 says that “Zadok and Abiathar were priests”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 20:23–26, engwebp

      23Now Joab was over all the army of Israel, Benaiah the son of Jehoiada was over the Cherethites and over the Pelethites,

      24Adoram was over the men subject to forced labor, Jehoshaphat the son of Ahilud was the recorder,

      25Sheva was scribe, Zadok and Abiathar were priests,

      26and Ira the Jairite was chief minister to David.

  • 1 Chronicles 18:16 says that “Zadok the son of Ahitub and Abimelech the son of Abiathar were priests; Shavsha was scribe”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 18:14–17, engwebp

      14David reigned over all Israel; and he executed justice and righteousness for all his people.

      15Joab the son of Zeruiah was over the army; Jehoshaphat the son of Ahilud was recorder;

      16Zadok the son of Ahitub and Abimelech the son of Abiathar were priests; Shavsha was scribe;

      17and Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and the sons of David were chief officials serving the king.

1 Samuel 22:20 names Abiathar as one of the sons of Ahimelech the son of Ahitub. 2 Samuel 8:17 says that Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests, and Seraiah was scribe, and 20:25 that Zadok and Abiathar were priests. 1 Chronicles 18:16 says that Zadok the son of Ahitub and Abimelech the son of Abiathar were priests, and Shavsha was scribe: it names Abimelech the son of Abiathar where 2 Samuel 8:17 names Ahimelech the son of Abiathar, and Shavsha where it names Seraiah. Both editions write these names differently (the Korean Revised Version 아히멜렉 and 아비멜렉, 스라야 and 사워사; WEB Ahimelech and Abimelech, Seraiah and Shavsha). The text does not say how Ahimelech the son of Abiathar of 2 Samuel 8:17 stands to Ahimelech the son of Ahitub of 1 Samuel 22, nor why 20:25 names Abiathar where 8:17 names Ahimelech the son of Abiathar, nor whether Abimelech and Shavsha of 1 Chronicles 18:16 are the Ahimelech and the Seraiah of 2 Samuel 8:17. This collection records Ahimelech the son of Abiathar apart from Ahimelech the son of Ahitub, and Abimelech and Shavsha of 1 Chronicles 18:16 apart from Ahimelech and Seraiah of 2 Samuel 8:17, and does not decide how these passages fit together.

Unresolved interpretation: The priests named at 1 Kings 4:2–4
  • 1 Kings 2:26–27 says that the king said to Abiathar the priest, “Go to Anathoth, to your own fields”, and that Solomon thrust Abiathar out from being priest to the LORD.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 2:26–27, engwebp

      26To Abiathar the priest the king said, “Go to Anathoth, to your own fields, for you are worthy of death. But I will not at this time put you to death, because you bore the Lord GOD’s ark before David my father, and because you were afflicted in all in which my father was afflicted.”

      27So Solomon thrust Abiathar out from being priest to the LORD, that he might fulfill the LORD’s word which he spoke concerning the house of Eli in Shiloh.

  • 1 Kings 2:35 says, “The king put Benaiah the son of Jehoiada in his place over the army; and the king put Zadok the priest in the place of Abiathar.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 2:28–35, engwebp

      28This news came to Joab; for Joab had followed Adonijah, although he didn’t follow Absalom. Joab fled to the LORD’s Tent, and held onto the horns of the altar.

      29King Solomon was told, “Joab has fled to the LORD’s Tent; and behold, he is by the altar.” Then Solomon sent Benaiah the son of Jehoiada, saying, “Go, fall on him.”

      30Benaiah came to the LORD’s Tent, and said to him, “The king says, ‘Come out!’” He said, “No; but I will die here.” Benaiah brought the king word again, saying, “This is what Joab said, and this is how he answered me.”

      31The king said to him, “Do as he has said, and fall on him, and bury him, that you may take away the blood, which Joab shed without cause, from me and from my father’s house.

      32The LORD will return his blood on his own head, because he fell on two men more righteous and better than he, and killed them with the sword, and my father David didn’t know it: Abner the son of Ner, captain of the army of Israel, and Amasa the son of Jether, captain of the army of Judah.

      33So their blood will return on the head of Joab and on the head of his offspring forever. But for David, for his offspring, for his house, and for his throne, there will be peace forever from the LORD.”

      34Then Benaiah the son of Jehoiada went up and fell on him, and killed him; and he was buried in his own house in the wilderness.

      35The king put Benaiah the son of Jehoiada in his place over the army; and the king put Zadok the priest in the place of Abiathar.

  • 1 Kings 4:2 says, “These were the princes whom he had: Azariah the son of Zadok, the priest”, and 4:4, “Benaiah the son of Jehoiada was over the army; Zadok and Abiathar were priests”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 4:1–6, engwebp

      1King Solomon was king over all Israel.

      2These were the princes whom he had: Azariah the son of Zadok, the priest;

      3Elihoreph and Ahijah, the sons of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder;

      4Benaiah the son of Jehoiada was over the army; Zadok and Abiathar were priests;

      5Azariah the son of Nathan was over the officers; Zabud the son of Nathan was chief minister, the king’s friend;

      6Ahishar was over the household; and Adoniram the son of Abda was over the men subject to forced labor.

1 Kings 2:26–27 says that the king thrust Abiathar out from being priest to the LORD, and 2:35 that the king put Zadok the priest in the place of Abiathar. 4:2 names Azariah the son of Zadok as the priest, and 4:4 says that Zadok and Abiathar were priests. The text does not say how 4:4 stands with 2:27 and 2:35, nor whether the Zadok of 4:2 is Zadok the priest. This collection records the Zadok of 4:2 apart, and decides neither whether the two Zadoks are one man nor how these passages fit together.

Nathan of 1 Kings 4:5

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Nathan of 1 Kings 4:5
  • 2 Samuel 5:13–14 says that David took more concubines and wives for himself out of Jerusalem, after he had come from Hebron, and that more sons and daughters were born to David, and names Nathan among “those who were born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 5:13–16, engwebp

      13David took more concubines and wives for himself out of Jerusalem, after he had come from Hebron; and more sons and daughters were born to David.

      14These are the names of those who were born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon,

      15Ibhar, Elishua, Nepheg, Japhia,

      16Elishama, Eliada, and Eliphelet.

  • 1 Kings 1:32 has King David say, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada”, and 1:38 says, “So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, and the Cherethites and the Pelethites went down and had Solomon ride on King David’s mule, and brought him to Gihon.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 1:32–40, engwebp

      32King David said, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada.” They came before the king.

      33The king said to them, “Take with you the servants of your lord, and cause Solomon my son to ride on my own mule, and bring him down to Gihon.

      34Let Zadok the priest and Nathan the prophet anoint him there king over Israel. Blow the trumpet, and say, ‘Long live King Solomon!’

      35Then come up after him, and he shall come and sit on my throne; for he shall be king in my place. I have appointed him to be prince over Israel and over Judah.”

      36Benaiah the son of Jehoiada answered the king, and said, “Amen. May the LORD, the God of my lord the king, say so.

      37As the LORD has been with my lord the king, even so may he be with Solomon, and make his throne greater than the throne of my lord King David.”

      38So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, and the Cherethites and the Pelethites went down and had Solomon ride on King David’s mule, and brought him to Gihon.

      39Zadok the priest took the horn of oil from the Tent, and anointed Solomon. They blew the trumpet; and all the people said, “Long live King Solomon!”

      40All the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth shook with their sound.

  • 1 Kings 4:5 says, “Azariah the son of Nathan was over the officers; Zabud the son of Nathan was chief minister, the king’s friend”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 4:1–6, engwebp

      1King Solomon was king over all Israel.

      2These were the princes whom he had: Azariah the son of Zadok, the priest;

      3Elihoreph and Ahijah, the sons of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder;

      4Benaiah the son of Jehoiada was over the army; Zadok and Abiathar were priests;

      5Azariah the son of Nathan was over the officers; Zabud the son of Nathan was chief minister, the king’s friend;

      6Ahishar was over the household; and Adoniram the son of Abda was over the men subject to forced labor.

2 Samuel 5:14 names Nathan among those born to David in Jerusalem; 1 Kings 1:32–40 names Nathan the prophet; and 4:5 names Azariah and Zabud as sons of Nathan and gives this Nathan no title. The text does not say whether the Nathan of 4:5 is the prophet, the Nathan born to David, or neither. This collection records the Nathan of 4:5 apart, and does not decide whether he is the same man as either.

Ahimaaz of 1 Kings 4:15

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Ahimaaz of 1 Kings 4:15
  • 2 Samuel 18:19 says, “Then Ahimaaz the son of Zadok said, ‘Let me now run and carry the king news, how the LORD has avenged him of his enemies.’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 18:19–23, engwebp

      19Then Ahimaaz the son of Zadok said, “Let me now run and carry the king news, how the LORD has avenged him of his enemies.”

      20Joab said to him, “You must not be the bearer of news today, but you must carry news another day. But today you must carry no news, because the king’s son is dead.”

      21Then Joab said to the Cushite, “Go, tell the king what you have seen!” The Cushite bowed himself to Joab, and ran.

      22Then Ahimaaz the son of Zadok said yet again to Joab, “But come what may, please let me also run after the Cushite.” Joab said, “Why do you want to run, my son, since you will have no reward for the news?”

      23“But come what may,” he said, “I will run.” He said to him, “Run!” Then Ahimaaz ran by the way of the Plain, and outran the Cushite.

  • 1 Kings 4:15 names “Ahimaaz, in Naphtali (he also took Basemath the daughter of Solomon as wife)”. The verse does not name his father.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 4:7–19, engwebp

      7Solomon had twelve officers over all Israel, who provided food for the king and his household. Each man had to make provision for a month in the year.

      8These are their names: Ben Hur, in the hill country of Ephraim;

      9Ben Deker, in Makaz, in Shaalbim, Beth Shemesh, and Elon Beth Hanan;

      10Ben Hesed, in Arubboth (Socoh and all the land of Hepher belonged to him);

      11Ben Abinadab, in all the height of Dor (he had Taphath, Solomon’s daughter, as wife);

      12Baana the son of Ahilud, in Taanach and Megiddo, and all Beth Shean which is beside Zarethan, beneath Jezreel, from Beth Shean to Abel Meholah, as far as beyond Jokmeam;

      13Ben Geber, in Ramoth Gilead (the towns of Jair the son of Manasseh, which are in Gilead, belonged to him; and the region of Argob, which is in Bashan, sixty great cities with walls and bronze bars, belonged to him);

      14Ahinadab the son of Iddo, in Mahanaim;

      15Ahimaaz, in Naphtali (he also took Basemath the daughter of Solomon as wife);

      16Baana the son of Hushai, in Asher and Bealoth;

      17Jehoshaphat the son of Paruah, in Issachar;

      18Shimei the son of Ela, in Benjamin;

      19Geber the son of Uri, in the land of Gilead, the country of Sihon king of the Amorites and of Og king of Bashan; and he was the only officer who was in the land.

2 Samuel 18:19 names Ahimaaz the son of Zadok, and 1 Kings 4:15 names Ahimaaz, in Naphtali, without naming his father. The text does not say whether the two are the same man. This collection records the Ahimaaz of 4:15 apart, and does not decide whether they are the same man.

Hushai of 1 Kings 4:16

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Hushai of 1 Kings 4:16
  • 2 Samuel 15:32 says that when David had come to the top, where God was worshiped, “Hushai the Archite came to meet him with his tunic torn and earth on his head”, and 15:37 says, “So Hushai, David’s friend, came into the city”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 15:32–37, engwebp

      32When David had come to the top, where God was worshiped, behold, Hushai the Archite came to meet him with his tunic torn and earth on his head.

      33David said to him, “If you pass on with me, then you will be a burden to me;

      34but if you return to the city, and tell Absalom, ‘I will be your servant, O king. As I have been your father’s servant in time past, so I will now be your servant; then you will defeat for me the counsel of Ahithophel.’

      35Don’t you have Zadok and Abiathar the priests there with you? Therefore whatever you hear out of the king’s house, tell it to Zadok and Abiathar the priests.

      36Behold, they have there with them their two sons, Ahimaaz, Zadok’s son, and Jonathan, Abiathar’s son. Send to me everything that you shall hear by them.”

      37So Hushai, David’s friend, came into the city; and Absalom came into Jerusalem.

  • 1 Kings 4:16 names “Baana the son of Hushai, in Asher and Bealoth”. The verse gives this Hushai no gentilic or title.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 4:7–19, engwebp

      7Solomon had twelve officers over all Israel, who provided food for the king and his household. Each man had to make provision for a month in the year.

      8These are their names: Ben Hur, in the hill country of Ephraim;

      9Ben Deker, in Makaz, in Shaalbim, Beth Shemesh, and Elon Beth Hanan;

      10Ben Hesed, in Arubboth (Socoh and all the land of Hepher belonged to him);

      11Ben Abinadab, in all the height of Dor (he had Taphath, Solomon’s daughter, as wife);

      12Baana the son of Ahilud, in Taanach and Megiddo, and all Beth Shean which is beside Zarethan, beneath Jezreel, from Beth Shean to Abel Meholah, as far as beyond Jokmeam;

      13Ben Geber, in Ramoth Gilead (the towns of Jair the son of Manasseh, which are in Gilead, belonged to him; and the region of Argob, which is in Bashan, sixty great cities with walls and bronze bars, belonged to him);

      14Ahinadab the son of Iddo, in Mahanaim;

      15Ahimaaz, in Naphtali (he also took Basemath the daughter of Solomon as wife);

      16Baana the son of Hushai, in Asher and Bealoth;

      17Jehoshaphat the son of Paruah, in Issachar;

      18Shimei the son of Ela, in Benjamin;

      19Geber the son of Uri, in the land of Gilead, the country of Sihon king of the Amorites and of Og king of Bashan; and he was the only officer who was in the land.

2 Samuel 15:32 and 15:37 name Hushai the Archite, David’s friend, and 1 Kings 4:16 names Hushai as the father of Baana, with no gentilic or title. The text does not say whether the two are the same man. This collection records the Hushai of 4:16 apart, and does not decide whether they are the same man.

Ahilud of 1 Kings 4:3 and Ahilud of 4:12

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Ahilud of 1 Kings 4:3 and Ahilud of 4:12
  • 1 Kings 4:3 names “Jehoshaphat the son of Ahilud, the recorder”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 4:1–6, engwebp

      1King Solomon was king over all Israel.

      2These were the princes whom he had: Azariah the son of Zadok, the priest;

      3Elihoreph and Ahijah, the sons of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder;

      4Benaiah the son of Jehoiada was over the army; Zadok and Abiathar were priests;

      5Azariah the son of Nathan was over the officers; Zabud the son of Nathan was chief minister, the king’s friend;

      6Ahishar was over the household; and Adoniram the son of Abda was over the men subject to forced labor.

  • 1 Kings 4:12 names “Baana the son of Ahilud, in Taanach and Megiddo, and all Beth Shean which is beside Zarethan, beneath Jezreel, from Beth Shean to Abel Meholah, as far as beyond Jokmeam”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 4:7–19, engwebp

      7Solomon had twelve officers over all Israel, who provided food for the king and his household. Each man had to make provision for a month in the year.

      8These are their names: Ben Hur, in the hill country of Ephraim;

      9Ben Deker, in Makaz, in Shaalbim, Beth Shemesh, and Elon Beth Hanan;

      10Ben Hesed, in Arubboth (Socoh and all the land of Hepher belonged to him);

      11Ben Abinadab, in all the height of Dor (he had Taphath, Solomon’s daughter, as wife);

      12Baana the son of Ahilud, in Taanach and Megiddo, and all Beth Shean which is beside Zarethan, beneath Jezreel, from Beth Shean to Abel Meholah, as far as beyond Jokmeam;

      13Ben Geber, in Ramoth Gilead (the towns of Jair the son of Manasseh, which are in Gilead, belonged to him; and the region of Argob, which is in Bashan, sixty great cities with walls and bronze bars, belonged to him);

      14Ahinadab the son of Iddo, in Mahanaim;

      15Ahimaaz, in Naphtali (he also took Basemath the daughter of Solomon as wife);

      16Baana the son of Hushai, in Asher and Bealoth;

      17Jehoshaphat the son of Paruah, in Issachar;

      18Shimei the son of Ela, in Benjamin;

      19Geber the son of Uri, in the land of Gilead, the country of Sihon king of the Amorites and of Og king of Bashan; and he was the only officer who was in the land.

1 Kings 4:3 names Jehoshaphat the recorder as the son of Ahilud, and 4:12 names Baana as the son of Ahilud. The sons named in the two verses have different names, and the text does not say whether the two Ahiluds are one man or two. This collection records the two apart, and does not decide whether they are the same man.

Elath of Deuteronomy 2:8 and Eloth of 1 Kings 9:26

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Elath of Deuteronomy 2:8 and Eloth of 1 Kings 9:26
  • Deuteronomy 2:8 says, “So we passed by from our brothers, the children of Esau, who dwell in Seir, from the way of the Arabah from Elath and from Ezion Geber.” The Korean Revised Version writes the name 엘랏.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 2:8–9, engwebp

      8So we passed by from our brothers, the children of Esau, who dwell in Seir, from the way of the Arabah from Elath and from Ezion Geber. We turned and passed by the way of the wilderness of Moab.

      9The LORD said to me, “Don’t bother Moab, neither contend with them in battle; for I will not give you any of his land for a possession, because I have given Ar to the children of Lot for a possession.”

  • 1 Kings 9:26 says, “King Solomon made a fleet of ships in Ezion Geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom.” The Korean Revised Version writes the name 엘롯.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 9:26–28, engwebp

      26King Solomon made a fleet of ships in Ezion Geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom.

      27Hiram sent in the fleet his servants, sailors who had knowledge of the sea, with the servants of Solomon.

      28They came to Ophir, and fetched from there gold, four hundred and twenty talents, and brought it to King Solomon.

  • 2 Kings 14:21–22 says, “All the people of Judah took Azariah, who was sixteen years old, and made him king in the place of his father Amaziah. He built Elath and restored it to Judah. After that the king slept with his fathers.” The Korean Revised Version reads 14:22 아마샤가 그 열조와 함께 잔 후에 아사랴가 엘랏을 건축하여 유다에 돌렸더라, after Amaziah slept with his fathers, Azariah built Elath and restored it to Judah, and writes the name 엘랏.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

Deuteronomy 2:8 names Elath with Ezion Geber; 1 Kings 9:26 says that Ezion Geber, where King Solomon made a fleet of ships, is beside Eloth; and 2 Kings 14:22 says that Elath was built and restored to Judah (the Korean Revised Version says that Azariah built it after Amaziah slept with his fathers, and WEB says only “He built Elath”). In both editions Deuteronomy and 2 Kings write Elath (엘랏) and 1 Kings writes Eloth (엘롯). This collection records the Elath of 2 Kings with the Elath of Deuteronomy under one entry, as it does a place of the same name that the text does not place elsewhere, and keeps the differently written Eloth apart. The text does not say whether Eloth and Elath are the same place, and the collection does not decide whether they are.

Unresolved interpretation: Building Eloth and the king’s death in 2 Chronicles 26:2
  • The Korean Revised Version says at 26:2 that after the king slept with his fathers, Uzziah built Eloth and restored it to Judah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 26:1–5, engwebp

      1All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.

      2He built Eloth and restored it to Judah. After that the king slept with his fathers.

      3Uzziah was sixteen years old when he began to reign; and he reigned fifty-two years in Jerusalem. His mother’s name was Jechiliah, of Jerusalem.

      4He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      5He set himself to seek God in the days of Zechariah, who had understanding in the vision of God; and as long as he sought the LORD, God made him prosper.

  • WEB says, “He built Eloth and restored it to Judah. After that the king slept with his fathers.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 26:1–5, engwebp

      1All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.

      2He built Eloth and restored it to Judah. After that the king slept with his fathers.

      3Uzziah was sixteen years old when he began to reign; and he reigned fifty-two years in Jerusalem. His mother’s name was Jechiliah, of Jerusalem.

      4He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      5He set himself to seek God in the days of Zechariah, who had understanding in the vision of God; and as long as he sought the LORD, God made him prosper.

The editions’ order and reference to the king are kept separately. The collection does not resolve WEB’s pronouns or change one edition’s sequence to match the other.

The “one tribe” of 1 Kings 11:32 and 11:36, and Judah and Benjamin at 12:20–23

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The “one tribe” of 1 Kings 11:32 and 11:36, and Judah and Benjamin at 12:20–23
  • 1 Kings 11:29–31 says that the prophet Ahijah the Shilonite took the new garment that was on him, tore it in twelve pieces, and said to Jeroboam, “Take ten pieces; for the LORD, the God of Israel, says, ‘Behold, I will tear the kingdom out of the hand of Solomon and will give ten tribes to you’”; 11:32 goes on, “(but he shall have one tribe, for my servant David’s sake and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel)”; and among the same words 11:35–36 gives, “but I will take the kingdom out of his son’s hand and will give it to you, even ten tribes. I will give one tribe to his son, that David my servant may have a lamp always before me in Jerusalem, the city which I have chosen for myself to put my name there.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 11:29–39, engwebp

      29At that time, when Jeroboam went out of Jerusalem, the prophet Ahijah the Shilonite found him on the way. Now Ahijah had clad himself with a new garment; and the two of them were alone in the field.

      30Ahijah took the new garment that was on him, and tore it in twelve pieces.

      31He said to Jeroboam, “Take ten pieces; for the LORD, the God of Israel, says, ‘Behold, I will tear the kingdom out of the hand of Solomon and will give ten tribes to you

      32(but he shall have one tribe, for my servant David’s sake and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel),

      33because they have forsaken me, and have worshiped Ashtoreth the goddess of the Sidonians, Chemosh the god of Moab, and Milcom the god of the children of Ammon. They have not walked in my ways, to do that which is right in my eyes, and to keep my statutes and my ordinances, as David his father did.

      34“‘However, I will not take the whole kingdom out of his hand, but I will make him prince all the days of his life for David my servant’s sake whom I chose, who kept my commandments and my statutes,

      35but I will take the kingdom out of his son’s hand and will give it to you, even ten tribes.

      36I will give one tribe to his son, that David my servant may have a lamp always before me in Jerusalem, the city which I have chosen for myself to put my name there.

      37I will take you, and you shall reign according to all that your soul desires, and shall be king over Israel.

      38It shall be, if you will listen to all that I command you, and will walk in my ways, and do that which is right in my eyes, to keep my statutes and my commandments, as David my servant did, that I will be with you, and will build you a sure house, as I built for David, and will give Israel to you.

      39I will afflict the offspring of David for this, but not forever.’”

  • 1 Kings 12:20 says that all Israel called Jeroboam to the congregation and made him king over all Israel, and that “There was no one who followed David’s house, except for the tribe of Judah only.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 12:16–20, engwebp

      16When all Israel saw that the king didn’t listen to them, the people answered the king, saying, “What portion have we in David? We don’t have an inheritance in the son of Jesse. To your tents, Israel! Now see to your own house, David.” So Israel departed to their tents.

      17But as for the children of Israel who lived in the cities of Judah, Rehoboam reigned over them.

      18Then King Rehoboam sent Adoram, who was over the men subject to forced labor; and all Israel stoned him to death with stones. King Rehoboam hurried to get himself up to his chariot, to flee to Jerusalem.

      19So Israel rebelled against David’s house to this day.

      20When all Israel heard that Jeroboam had returned, they sent and called him to the congregation, and made him king over all Israel. There was no one who followed David’s house, except for the tribe of Judah only.

  • 1 Kings 12:21 says, “When Rehoboam had come to Jerusalem, he assembled all the house of Judah and the tribe of Benjamin, a hundred and eighty thousand chosen men who were warriors”, and at 12:22–23 the word of God comes to Shemaiah the man of God and tells him to speak “to Rehoboam the son of Solomon, king of Judah, and to all the house of Judah and Benjamin, and to the rest of the people”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 12:21–24, engwebp

      21When Rehoboam had come to Jerusalem, he assembled all the house of Judah and the tribe of Benjamin, a hundred and eighty thousand chosen men who were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon.

      22But the word of God came to Shemaiah the man of God, saying,

      23“Speak to Rehoboam the son of Solomon, king of Judah, and to all the house of Judah and Benjamin, and to the rest of the people, saying,

      24‘The LORD says, “You shall not go up or fight against your brothers, the children of Israel. Everyone return to his house; for this thing is from me.”’” So they listened to the LORD’s word, and returned and went their way, according to the LORD’s word.

1 Kings 11:31–32 gives, among the words Ahijah speaks to Jeroboam as the word of the LORD, the God of Israel, ten tribes to Jeroboam and one tribe to Solomon (the Korean Revised Version reads 한 지파를 솔로몬에게 주리니; WEB “he shall have one tribe”), and 11:35–36 says, “I will give one tribe to his son”. 12:20 says that there was no one who followed David’s house, except for the tribe of Judah only; 12:21 names all the house of Judah and the tribe of Benjamin, whom Rehoboam assembled, and 12:23 all the house of Judah and Benjamin, to whom the word of God tells Shemaiah to speak. The text does not say how the one tribe of chapter 11 stands to the tribe of Judah and the tribe of Benjamin in chapter 12. This collection records what each passage says and does not decide how they fit together.

Unresolved interpretation: Hadoram in 2 Chronicles 10:18 and Adoram in 1 Kings 12:18
  • 2 Chronicles 10:18 says Rehoboam sent Hadoram, overseer of forced labor, and the children of Israel stoned him to death.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 10:16–19, engwebp

      16When all Israel saw that the king didn’t listen to them, the people answered the king, saying, “What portion do we have in David? We don’t have an inheritance in the son of Jesse! Every man to your tents, Israel! Now see to your own house, David.” So all Israel departed to their tents.

      17But as for the children of Israel who lived in the cities of Judah, Rehoboam reigned over them.

      18Then King Rehoboam sent Hadoram, who was over the men subject to forced labor; and the children of Israel stoned him to death with stones. King Rehoboam hurried to get himself up to his chariot, to flee to Jerusalem.

      19So Israel rebelled against David’s house to this day.

  • 1 Kings 12:18 says Rehoboam sent Adoram, overseer of forced labor, and all Israel stoned him to death.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 12:16–20, engwebp

      16When all Israel saw that the king didn’t listen to them, the people answered the king, saying, “What portion have we in David? We don’t have an inheritance in the son of Jesse. To your tents, Israel! Now see to your own house, David.” So Israel departed to their tents.

      17But as for the children of Israel who lived in the cities of Judah, Rehoboam reigned over them.

      18Then King Rehoboam sent Adoram, who was over the men subject to forced labor; and all Israel stoned him to death with stones. King Rehoboam hurried to get himself up to his chariot, to flee to Jerusalem.

      19So Israel rebelled against David’s house to this day.

      20When all Israel heard that Jeroboam had returned, they sent and called him to the congregation, and made him king over all Israel. There was no one who followed David’s house, except for the tribe of Judah only.

Both books describe the same office and a stoning in the corresponding scene, but each edition gives different names. This collection does not decide whether the men are one person.

Abijam of 1 Kings 14:31 and 15:1–8 and Abijah of Matthew 1:7

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Abijam of 1 Kings 14:31 and 15:1–8 and Abijah of Matthew 1:7
  • Matthew 1:7 records in the genealogy of Matthew 1:1–17, “Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • 1 Kings 14:31 says, “Rehoboam slept with his fathers, and was buried with his fathers in David’s city. His mother’s name was Naamah the Ammonitess. Abijam his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 14:29–31, engwebp

      29Now the rest of the acts of Rehoboam, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      30There was war between Rehoboam and Jeroboam continually.

      31Rehoboam slept with his fathers, and was buried with his fathers in David’s city. His mother’s name was Naamah the Ammonitess. Abijam his son reigned in his place.

  • 1 Kings 15:1 says, “Now in the eighteenth year of King Jeroboam the son of Nebat, Abijam began to reign over Judah”, and 15:8 says, “Abijam slept with his fathers, and they buried him in David’s city; and Asa his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 15:1–8, engwebp

      1Now in the eighteenth year of King Jeroboam the son of Nebat, Abijam began to reign over Judah.

      2He reigned three years in Jerusalem. His mother’s name was Maacah the daughter of Abishalom.

      3He walked in all the sins of his father, which he had done before him; and his heart was not perfect with the LORD his God, as the heart of David his father.

      4Nevertheless for David’s sake, the LORD his God gave him a lamp in Jerusalem, to set up his son after him and to establish Jerusalem;

      5because David did that which was right in the LORD’s eyes, and didn’t turn away from anything that he commanded him all the days of his life, except only in the matter of Uriah the Hittite.

      6Now there was war between Rehoboam and Jeroboam all the days of his life.

      7The rest of the acts of Abijam, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah? There was war between Abijam and Jeroboam.

      8Abijam slept with his fathers, and they buried him in David’s city; and Asa his son reigned in his place.

  • 1 Chronicles 3:10 says, “Solomon’s son was Rehoboam, Abijah his son, Asa his son”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:10–16, engwebp

      10Solomon’s son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son,

      11Joram his son, Ahaziah his son, Joash his son,

      12Amaziah his son, Azariah his son, Jotham his son,

      13Ahaz his son, Hezekiah his son, Manasseh his son,

      14Amon his son, and Josiah his son.

      15The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.

      16The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.

Matthew 1:7 records that Rehoboam became the father of Abijah, and Abijah the father of Asa, and 1 Chronicles 3:10 names Solomon’s son Rehoboam, Abijah his son, and Asa his son. 1 Kings 14:31 says that Abijam, Rehoboam’s son, reigned in his place, and 15:8 that Asa, Abijam’s son, reigned in his place. Both editions write the name differently: the Korean Revised Version reads 아비야 in Matthew and 1 Chronicles and 아비얌 in 1 Kings, and WEB reads Abijah and Abijam. The father (Rehoboam) and the son (Asa) that the three books name bear the same names. This collection records the Abijah of 1 Chronicles 3:10 in the same entry as the Abijah of Matthew 1:7, whose name, father and son are the same, and records Abijam, whose name is written otherwise, apart. The text does not say whether Abijam and Abijah are the same man, and this collection does not decide whether they are.

Unresolved interpretation: Maacah the daughter of Abishalom at 1 Kings 15:2 and 15:10
  • 2 Samuel 3:3 names the third of the sons born to David in Hebron: “Absalom the son of Maacah the daughter of Talmai king of Geshur”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 3:2–5, engwebp

      2Sons were born to David in Hebron. His firstborn was Amnon, of Ahinoam the Jezreelitess;

      3and his second, Chileab, of Abigail the wife of Nabal the Carmelite; and the third, Absalom the son of Maacah the daughter of Talmai king of Geshur;

      4and the fourth, Adonijah the son of Haggith; and the fifth, Shephatiah the son of Abital;

      5and the sixth, Ithream, of Eglah, David’s wife. These were born to David in Hebron.

  • 1 Kings 15:1–2 says that Abijam began to reign over Judah and reigned three years in Jerusalem, and that “His mother’s name was Maacah the daughter of Abishalom”; 15:8 says, “and Asa his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 15:1–8, engwebp

      1Now in the eighteenth year of King Jeroboam the son of Nebat, Abijam began to reign over Judah.

      2He reigned three years in Jerusalem. His mother’s name was Maacah the daughter of Abishalom.

      3He walked in all the sins of his father, which he had done before him; and his heart was not perfect with the LORD his God, as the heart of David his father.

      4Nevertheless for David’s sake, the LORD his God gave him a lamp in Jerusalem, to set up his son after him and to establish Jerusalem;

      5because David did that which was right in the LORD’s eyes, and didn’t turn away from anything that he commanded him all the days of his life, except only in the matter of Uriah the Hittite.

      6Now there was war between Rehoboam and Jeroboam all the days of his life.

      7The rest of the acts of Abijam, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah? There was war between Abijam and Jeroboam.

      8Abijam slept with his fathers, and they buried him in David’s city; and Asa his son reigned in his place.

  • 1 Kings 15:9–10 says that Asa began to reign over Judah and reigned forty-one years in Jerusalem, and that “His mother’s name was Maacah the daughter of Abishalom”; 15:13 says, “He also removed Maacah his mother from being queen, because she had made an abominable image for an Asherah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 15:9–15, engwebp

      9In the twentieth year of Jeroboam king of Israel, Asa began to reign over Judah.

      10He reigned forty-one years in Jerusalem. His mother’s name was Maacah the daughter of Abishalom.

      11Asa did that which was right in the LORD’s eyes, as David his father did.

      12He put away the sodomites out of the land, and removed all the idols that his fathers had made.

      13He also removed Maacah his mother from being queen, because she had made an abominable image for an Asherah. Asa cut down her image and burned it at the brook Kidron.

      14But the high places were not taken away. Nevertheless the heart of Asa was perfect with the LORD all his days.

      15He brought into the LORD’s house the things that his father had dedicated, and the things that he himself had dedicated: silver, gold, and utensils.

  • 2 Chronicles 11:20–22 says Rehoboam took Maacah, whom WEB calls Absalom’s granddaughter and the Korean Revised Version calls 압살롬의 딸, and that she bore Abijah. At 13:2 Abijah’s mother is Micaiah daughter of Uriel of Gibeah. At 15:16 Asa’s mother Maacah makes an image for an Asherah.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 11:18–23, engwebp

      18Rehoboam took a wife for himself, Mahalath the daughter of Jerimoth the son of David and of Abihail the daughter of Eliab the son of Jesse.

      19She bore him sons: Jeush, Shemariah, and Zaham.

      20After her, he took Maacah the granddaughter of Absalom; and she bore him Abijah, Attai, Ziza, and Shelomith.

      21Rehoboam loved Maacah the granddaughter of Absalom above all his wives and his concubines; for he took eighteen wives and sixty concubines, and became the father of twenty-eight sons and sixty daughters.

      22Rehoboam appointed Abijah the son of Maacah to be chief, the prince among his brothers, for he intended to make him king.

      23He dealt wisely, and dispersed some of his sons throughout all the lands of Judah and Benjamin, to every fortified city. He gave them food in abundance; and he sought many wives for them.

    • 2CH 13:1–3, engwebp

      1In the eighteenth year of King Jeroboam, Abijah began to reign over Judah.

      2He reigned three years in Jerusalem. His mother’s name was Micaiah the daughter of Uriel of Gibeah. There was war between Abijah and Jeroboam.

      3Abijah joined battle with an army of valiant men of war, even four hundred thousand chosen men; and Jeroboam set the battle in array against him with eight hundred thousand chosen men, who were mighty men of valor.

    • 2CH 15:16–19, engwebp

      16Also Maacah, the mother of Asa the king, he removed from being queen mother, because she had made an abominable image for an Asherah; so Asa cut down her image, ground it into dust, and burned it at the brook Kidron.

      17But the high places were not taken away out of Israel; nevertheless the heart of Asa was perfect all his days.

      18He brought the things that his father had dedicated and that he himself had dedicated, silver, gold, and vessels into God’s house.

      19There was no more war to the thirty-fifth year of Asa’s reign.

1 Kings 15:2, 15:10, and 15:13 name Maacah daughter of Abishalom as the mother of Abijam and of Asa. 2 Chronicles 11:20–22 says Rehoboam took Maacah and she bore Abijah, calling her Absalom’s granddaughter in WEB and 압살롬의 딸 in the Korean Revised Version; 13:2 calls Abijah’s mother Micaiah daughter of Uriel; 15:16 calls Asa’s mother Maacah. This collection does not decide whether Maacah and Micaiah, or Abishalom and Absalom, are identical, nor how the maternal descriptions relate.

Maacah the daughter of Abishalom at 1 Kings 15:2 and 15:10

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Maacah the daughter of Abishalom at 1 Kings 15:2 and 15:10
  • 2 Samuel 3:3 names the third of the sons born to David in Hebron: “Absalom the son of Maacah the daughter of Talmai king of Geshur”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 3:2–5, engwebp

      2Sons were born to David in Hebron. His firstborn was Amnon, of Ahinoam the Jezreelitess;

      3and his second, Chileab, of Abigail the wife of Nabal the Carmelite; and the third, Absalom the son of Maacah the daughter of Talmai king of Geshur;

      4and the fourth, Adonijah the son of Haggith; and the fifth, Shephatiah the son of Abital;

      5and the sixth, Ithream, of Eglah, David’s wife. These were born to David in Hebron.

  • 1 Kings 15:1–2 says that Abijam began to reign over Judah and reigned three years in Jerusalem, and that “His mother’s name was Maacah the daughter of Abishalom”; 15:8 says, “and Asa his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 15:1–8, engwebp

      1Now in the eighteenth year of King Jeroboam the son of Nebat, Abijam began to reign over Judah.

      2He reigned three years in Jerusalem. His mother’s name was Maacah the daughter of Abishalom.

      3He walked in all the sins of his father, which he had done before him; and his heart was not perfect with the LORD his God, as the heart of David his father.

      4Nevertheless for David’s sake, the LORD his God gave him a lamp in Jerusalem, to set up his son after him and to establish Jerusalem;

      5because David did that which was right in the LORD’s eyes, and didn’t turn away from anything that he commanded him all the days of his life, except only in the matter of Uriah the Hittite.

      6Now there was war between Rehoboam and Jeroboam all the days of his life.

      7The rest of the acts of Abijam, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah? There was war between Abijam and Jeroboam.

      8Abijam slept with his fathers, and they buried him in David’s city; and Asa his son reigned in his place.

  • 1 Kings 15:9–10 says that Asa began to reign over Judah and reigned forty-one years in Jerusalem, and that “His mother’s name was Maacah the daughter of Abishalom”; 15:13 says, “He also removed Maacah his mother from being queen, because she had made an abominable image for an Asherah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 15:9–15, engwebp

      9In the twentieth year of Jeroboam king of Israel, Asa began to reign over Judah.

      10He reigned forty-one years in Jerusalem. His mother’s name was Maacah the daughter of Abishalom.

      11Asa did that which was right in the LORD’s eyes, as David his father did.

      12He put away the sodomites out of the land, and removed all the idols that his fathers had made.

      13He also removed Maacah his mother from being queen, because she had made an abominable image for an Asherah. Asa cut down her image and burned it at the brook Kidron.

      14But the high places were not taken away. Nevertheless the heart of Asa was perfect with the LORD all his days.

      15He brought into the LORD’s house the things that his father had dedicated, and the things that he himself had dedicated: silver, gold, and utensils.

  • 2 Chronicles 11:20–22 says Rehoboam took Maacah, whom WEB calls Absalom’s granddaughter and the Korean Revised Version calls 압살롬의 딸, and that she bore Abijah. At 13:2 Abijah’s mother is Micaiah daughter of Uriel of Gibeah. At 15:16 Asa’s mother Maacah makes an image for an Asherah.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 11:18–23, engwebp

      18Rehoboam took a wife for himself, Mahalath the daughter of Jerimoth the son of David and of Abihail the daughter of Eliab the son of Jesse.

      19She bore him sons: Jeush, Shemariah, and Zaham.

      20After her, he took Maacah the granddaughter of Absalom; and she bore him Abijah, Attai, Ziza, and Shelomith.

      21Rehoboam loved Maacah the granddaughter of Absalom above all his wives and his concubines; for he took eighteen wives and sixty concubines, and became the father of twenty-eight sons and sixty daughters.

      22Rehoboam appointed Abijah the son of Maacah to be chief, the prince among his brothers, for he intended to make him king.

      23He dealt wisely, and dispersed some of his sons throughout all the lands of Judah and Benjamin, to every fortified city. He gave them food in abundance; and he sought many wives for them.

    • 2CH 13:1–3, engwebp

      1In the eighteenth year of King Jeroboam, Abijah began to reign over Judah.

      2He reigned three years in Jerusalem. His mother’s name was Micaiah the daughter of Uriel of Gibeah. There was war between Abijah and Jeroboam.

      3Abijah joined battle with an army of valiant men of war, even four hundred thousand chosen men; and Jeroboam set the battle in array against him with eight hundred thousand chosen men, who were mighty men of valor.

    • 2CH 15:16–19, engwebp

      16Also Maacah, the mother of Asa the king, he removed from being queen mother, because she had made an abominable image for an Asherah; so Asa cut down her image, ground it into dust, and burned it at the brook Kidron.

      17But the high places were not taken away out of Israel; nevertheless the heart of Asa was perfect all his days.

      18He brought the things that his father had dedicated and that he himself had dedicated, silver, gold, and vessels into God’s house.

      19There was no more war to the thirty-fifth year of Asa’s reign.

1 Kings 15:2, 15:10, and 15:13 name Maacah daughter of Abishalom as the mother of Abijam and of Asa. 2 Chronicles 11:20–22 says Rehoboam took Maacah and she bore Abijah, calling her Absalom’s granddaughter in WEB and 압살롬의 딸 in the Korean Revised Version; 13:2 calls Abijah’s mother Micaiah daughter of Uriel; 15:16 calls Asa’s mother Maacah. This collection does not decide whether Maacah and Micaiah, or Abishalom and Absalom, are identical, nor how the maternal descriptions relate.

The “third year” of 1 Kings 18:1 and the “three years and six months” of Luke 4:25

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The “third year” of 1 Kings 18:1 and the “three years and six months” of Luke 4:25
  • At Luke 4:25–26 Jesus says in the synagogue at Nazareth, “But truly I tell you, there were many widows in Israel in the days of Elijah, when the sky was shut up three years and six months, when a great famine came over all the land. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 4:16–30, engwebp

      16He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read.

      17The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written,

      18“The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to heal the broken hearted, to proclaim release to the captives, recovering of sight to the blind, to deliver those who are crushed,

      19and to proclaim the acceptable year of the Lord.”

      20He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him.

      21He began to tell them, “Today, this Scripture has been fulfilled in your hearing.”

      22All testified about him and wondered at the gracious words which proceeded out of his mouth; and they said, “Isn’t this Joseph’s son?”

      23He said to them, “Doubtless you will tell me this proverb, ‘Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.’”

      24He said, “Most certainly I tell you, no prophet is acceptable in his hometown.

      25But truly I tell you, there were many widows in Israel in the days of Elijah, when the sky was shut up three years and six months, when a great famine came over all the land.

      26Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow.

      27There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian.”

      28They were all filled with wrath in the synagogue as they heard these things.

      29They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff.

      30But he, passing through the middle of them, went his way.

  • 1 Kings 17:1 says, “Elijah the Tishbite, who was one of the settlers of Gilead, said to Ahab, ‘As the LORD, the God of Israel, lives, before whom I stand, there shall not be dew nor rain these years, but according to my word.’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 17:1, engwebp

      1Elijah the Tishbite, who was one of the settlers of Gilead, said to Ahab, “As the LORD, the God of Israel, lives, before whom I stand, there shall not be dew nor rain these years, but according to my word.”

  • 1 Kings 18:1–2 says, “After many days, the LORD’s word came to Elijah, in the third year, saying, ‘Go, show yourself to Ahab; and I will send rain on the earth.’ Elijah went to show himself to Ahab. The famine was severe in Samaria.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 18:1–2, engwebp

      1After many days, the LORD’s word came to Elijah, in the third year, saying, “Go, show yourself to Ahab; and I will send rain on the earth.”

      2Elijah went to show himself to Ahab. The famine was severe in Samaria.

At Luke 4:25 Jesus says that in the days of Elijah the sky was shut up three years and six months. 1 Kings 17:1 has Elijah say to Ahab, “there shall not be dew nor rain these years, but according to my word”, and 18:1 says that after many days the LORD’s word came to Elijah, in the third year, saying, “I will send rain on the earth.” 18:1 does not say from what the third year is counted. This collection records what each book says, does no arithmetic with the years, does not fit the two passages together, and decides nothing.

Unresolved interpretation: Elijah the prophet of Malachi 4:5
  • 1 Kings 18:36 says, “At the time of the evening offering, Elijah the prophet came near and said …”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 18:36–39, engwebp

      36At the time of the evening offering, Elijah the prophet came near and said, “LORD, the God of Abraham, of Isaac, and of Israel, let it be known today that you are God in Israel and that I am your servant, and that I have done all these things at your word.

      37Hear me, LORD, hear me, that this people may know that you, LORD, are God, and that you have turned their heart back again.”

      38Then the LORD’s fire fell and consumed the burnt offering, the wood, the stones, and the dust; and it licked up the water that was in the trench.

      39When all the people saw it, they fell on their faces. They said, “The LORD, he is God! The LORD, he is God!”

  • 2 Kings 2:11 says, “As they continued on and talked, behold, a chariot of fire and horses of fire separated them; and Elijah went up by a whirlwind into heaven.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 2:9–12, engwebp

      9When they had gone over, Elijah said to Elisha, “Ask what I shall do for you, before I am taken from you.” Elisha said, “Please let a double portion of your spirit be on me.”

      10He said, “You have asked a hard thing. If you see me when I am taken from you, it will be so for you; but if not, it will not be so.”

      11As they continued on and talked, behold, a chariot of fire and horses of fire separated them; and Elijah went up by a whirlwind into heaven.

      12Elisha saw it, and he cried, “My father, my father, the chariots of Israel and its horsemen!” He saw him no more. Then he took hold of his own clothes and tore them in two pieces.

  • Malachi 4:5 says, “Behold, I will send you Elijah the prophet before the great and terrible day of the LORD comes.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAL 4:4–6, engwebp

      4“Remember the law of Moses my servant, which I commanded to him in Horeb for all Israel, even statutes and ordinances.

      5Behold, I will send you Elijah the prophet before the great and terrible day of the LORD comes.

      6He will turn the hearts of the fathers to the children and the hearts of the children to their fathers, lest I come and strike the earth with a curse.”

1 Kings 18:36 names “Elijah the prophet”, and 2 Kings 2:11 says that Elijah went up by a whirlwind into heaven. Malachi 4:5 gives the words “I will send you Elijah the prophet” before the great and terrible day of the LORD. The Korean Revised Version reads 선지자 엘리야 at 1 Kings 18:36 and 선지 엘리야 at Malachi 4:5, and WEB reads “Elijah the prophet” in both verses. The text does not say whether the Elijah to be sent is the man of 1 Kings and 2 Kings. This collection records Malachi 4:5 under Elijah by the same name and title, and does not decide it.

Ben Hadad the son of Tabrimmon at 1 Kings 15:18 and Ben Hadad the king of Syria of chapter 20

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Ben Hadad the son of Tabrimmon at 1 Kings 15:18 and Ben Hadad the king of Syria of chapter 20
  • 1 Kings 15:18 says that Asa delivered the silver and the gold into the hand of his servants and sent them to “Ben Hadad, the son of Tabrimmon, the son of Hezion, king of Syria, who lived at Damascus”, and 15:20 that Ben Hadad listened to King Asa and sent the captains of his armies against the cities of Israel. In both editions the words “king of Syria” can go with Hezion or with Ben Hadad.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 15:16–22, engwebp

      16There was war between Asa and Baasha king of Israel all their days.

      17Baasha king of Israel went up against Judah, and built Ramah, that he might not allow anyone to go out or come in to Asa king of Judah.

      18Then Asa took all the silver and the gold that was left in the treasures of the LORD’s house, and the treasures of the king’s house, and delivered it into the hand of his servants. Then King Asa sent them to Ben Hadad, the son of Tabrimmon, the son of Hezion, king of Syria, who lived at Damascus, saying,

      19“Let there be a treaty between me and you, like that between my father and your father. Behold, I have sent to you a present of silver and gold. Go, break your treaty with Baasha king of Israel, that he may depart from me.”

      20Ben Hadad listened to King Asa, and sent the captains of his armies against the cities of Israel, and struck Ijon, and Dan, and Abel Beth Maacah, and all Chinneroth, with all the land of Naphtali.

      21When Baasha heard of it, he stopped building Ramah, and lived in Tirzah.

      22Then King Asa made a proclamation to all Judah. No one was exempted. They carried away the stones of Ramah, and its timber, with which Baasha had built; and King Asa used it to build Geba of Benjamin, and Mizpah.

  • 1 Kings 20:1 says, “Ben Hadad the king of Syria gathered all his army together; and there were thirty-two kings with him, with horses and chariots”, and that he went up and besieged Samaria. Chapter 20 does not name his father.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 20:1–12, engwebp

      1Ben Hadad the king of Syria gathered all his army together; and there were thirty-two kings with him, with horses and chariots. He went up and besieged Samaria, and fought against it.

      2He sent messengers into the city to Ahab king of Israel and said to him, “Ben Hadad says,

      3‘Your silver and your gold are mine. Your wives also and your children, even the best, are mine.’”

      4The king of Israel answered, “It is according to your saying, my lord, O king. I am yours, and all that I have.”

      5The messengers came again and said, “Ben Hadad says, ‘I sent indeed to you, saying, “You shall deliver me your silver, your gold, your wives, and your children;

      6but I will send my servants to you tomorrow about this time, and they will search your house and the houses of your servants. Whatever is pleasant in your eyes, they will put it in their hand, and take it away.”’”

      7Then the king of Israel called all the elders of the land, and said, “Please notice how this man seeks mischief; for he sent to me for my wives, and for my children, and for my silver, and for my gold; and I didn’t deny him.”

      8All the elders and all the people said to him, “Don’t listen, and don’t consent.”

      9Therefore he said to the messengers of Ben Hadad, “Tell my lord the king, ‘All that you sent for to your servant at the first I will do, but this thing I cannot do.’” The messengers departed and brought him back the message.

      10Ben Hadad sent to him, and said, “The gods do so to me, and more also, if the dust of Samaria will be enough for handfuls for all the people who follow me.”

      11The king of Israel answered, “Tell him, ‘Don’t let him who puts on his armor brag like he who takes it off.’”

      12When Ben Hadad heard this message as he was drinking, he and the kings in the pavilions, he said to his servants, “Prepare to attack!” So they prepared to attack the city.

  • 1 Kings 20:34 has Ben Hadad say, “The cities which my father took from your father I will restore. You shall make streets for yourself in Damascus, as my father made in Samaria.” The verse does not name his father.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 20:31–34, engwebp

      31His servants said to him, “See now, we have heard that the kings of the house of Israel are merciful kings. Please let us put sackcloth on our bodies and ropes on our heads, and go out to the king of Israel. Maybe he will save your life.”

      32So they put sackcloth on their bodies and ropes on their heads, and came to the king of Israel, and said, “Your servant Ben Hadad says, ‘Please let me live.’” He said, “Is he still alive? He is my brother.”

      33Now the men observed diligently and hurried to take this phrase; and they said, “Your brother Ben Hadad.” Then he said, “Go, bring him.” Then Ben Hadad came out to him; and he caused him to come up into the chariot.

      34Ben Hadad said to him, “The cities which my father took from your father I will restore. You shall make streets for yourself in Damascus, as my father made in Samaria.” “I”, said Ahab, “will let you go with this covenant.” So he made a covenant with him and let him go.

  • 2 Kings 6:24 says, “After this, Benhadad king of Syria gathered all his army, and went up and besieged Samaria”, and 8:7–15 that when Elisha came to Damascus, Benhadad the king of Syria was sick, and that on the next day “he took a thick cloth, dipped it in water, and spread it on the king’s face, so that he died. Then Hazael reigned in his place” (the Korean Revised Version names Hazael as the one who dipped the cloth: 하사엘이 이불을 물에 적시어). Neither passage names his father.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 6:24–25, engwebp

      24After this, Benhadad king of Syria gathered all his army, and went up and besieged Samaria.

      25There was a great famine in Samaria. Behold, they besieged it until a donkey’s head was sold for eighty pieces of silver, and the fourth part of a kab of dove’s dung for five pieces of silver.

    • 2KI 8:7–15, engwebp

      7Elisha came to Damascus; and Benhadad the king of Syria was sick. He was told, “The man of God has come here.”

      8The king said to Hazael, “Take a present in your hand, and go meet the man of God, and inquire of the LORD by him, saying, ‘Will I recover from this sickness?’”

      9So Hazael went to meet him and took a present with him, even of every good thing of Damascus, forty camels’ burden, and came and stood before him and said, “Your son Benhadad king of Syria has sent me to you, saying, ‘Will I recover from this sickness?’”

      10Elisha said to him, “Go, tell him, ‘You will surely recover;’ however the LORD has shown me that he will surely die.”

      11He settled his gaze steadfastly on him, until he was ashamed. Then the man of God wept.

      12Hazael said, “Why do you weep, my lord?” He answered, “Because I know the evil that you will do to the children of Israel. You will set their strongholds on fire, and you will kill their young men with the sword, and will dash their little ones in pieces, and rip up their pregnant women.”

      13Hazael said, “But what is your servant, who is but a dog, that he could do this great thing?” Elisha answered, “The LORD has shown me that you will be king over Syria.”

      14Then he departed from Elisha, and came to his master, who said to him, “What did Elisha say to you?” He answered, “He told me that you would surely recover.”

      15On the next day, he took a thick cloth, dipped it in water, and spread it on the king’s face, so that he died. Then Hazael reigned in his place.

1 Kings 15:18 calls the one to whom Asa sent the silver and the gold “Ben Hadad, the son of Tabrimmon, the son of Hezion, king of Syria, who lived at Damascus”, and in both editions the words “king of Syria” can go with Hezion or with Ben Hadad. 1 Kings 20 calls the one who besieged Samaria “Ben Hadad the king of Syria” and does not name his father, and at 20:34 Ben Hadad speaks of “The cities which my father took from your father” without naming his father. 2 Kings 6:24 calls the one who besieged Samaria, and 8:7–15 the one who was sick when Elisha came to Damascus and died, “Benhadad king of Syria” (the Korean Revised Version 아람 왕 벤하닷), and do not name his father either. The text does not say whether the Ben Hadad of 1 Kings 20, of 2 Kings 6 or of 2 Kings 8 is Ben Hadad the son of Tabrimmon of 1 Kings 15:18, nor who the father of 20:34 is. This collection records the Benhadad of 2 Kings 6:24 and 8:7–15 with the Ben Hadad of 1 Kings 20, who has the same name and title, apart from Ben Hadad the son of Tabrimmon, and does not decide whether this Ben Hadad and Ben Hadad the son of Tabrimmon are one man.

The Aphek of 1 Samuel and the Aphek of 1 Kings 20

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The Aphek of 1 Samuel and the Aphek of 1 Kings 20
  • 1 Samuel 4:1 says, “Now Israel went out against the Philistines to battle, and encamped beside Ebenezer; and the Philistines encamped in Aphek”, and 29:1, “Now the Philistines gathered together all their armies to Aphek; and the Israelites encamped by the spring which is in Jezreel.” These verses do not say where Aphek is.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 4:1–2, engwebp

      1The word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and encamped beside Ebenezer; and the Philistines encamped in Aphek.

      2The Philistines put themselves in array against Israel. When they joined battle, Israel was defeated by the Philistines, who killed about four thousand men of the army in the field.

    • 1SA 29:1–5, engwebp

      1Now the Philistines gathered together all their armies to Aphek; and the Israelites encamped by the spring which is in Jezreel.

      2The lords of the Philistines passed on by hundreds and by thousands; and David and his men passed on in the rear with Achish.

      3Then the princes of the Philistines said, “What about these Hebrews?” Achish said to the princes of the Philistines, “Isn’t this David, the servant of Saul the king of Israel, who has been with me these days, or rather these years? I have found no fault in him since he fell away until today.”

      4But the princes of the Philistines were angry with him; and the princes of the Philistines said to him, “Make the man return, that he may go back to his place where you have appointed him, and let him not go down with us to battle, lest in the battle he become an adversary to us. For with what should this fellow reconcile himself to his lord? Should it not be with the heads of these men?

      5Isn’t this David, of whom people sang to one another in dances, saying, ‘Saul has slain his thousands, and David his ten thousands’?”

  • 1 Kings 20:26 says, “At the return of the year, Ben Hadad mustered the Syrians and went up to Aphek to fight against Israel”, and 20:30, “But the rest fled to Aphek, into the city; and the wall fell on twenty-seven thousand men who were left.” These verses do not say where Aphek is.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 20:26–30, engwebp

      26At the return of the year, Ben Hadad mustered the Syrians and went up to Aphek to fight against Israel.

      27The children of Israel were mustered and given provisions, and went against them. The children of Israel encamped before them like two little flocks of young goats, but the Syrians filled the country.

      28A man of God came near and spoke to the king of Israel, and said, “The LORD says, ‘Because the Syrians have said, “The LORD is a god of the hills, but he is not a god of the valleys,” therefore I will deliver all this great multitude into your hand, and you shall know that I am the LORD.’”

      29They encamped opposite each other for seven days. Then on the seventh day the battle was joined; and the children of Israel killed one hundred thousand footmen of the Syrians in one day.

      30But the rest fled to Aphek, into the city; and the wall fell on twenty-seven thousand men who were left. Ben Hadad fled and came into the city, into an inner room.

1 Samuel and 1 Kings both name Aphek. 1 Samuel 4:1 says that the Philistines encamped in Aphek, and 29:1 that the Philistines gathered together all their armies to Aphek; 1 Kings 20:26 says that Ben Hadad mustered the Syrians and went up to Aphek to fight against Israel, and 20:30 that the rest fled to Aphek, into the city. Both editions give the same name in both books, 아벡 in the Korean and Aphek in WEB. The text does not say where the Aphek of 1 Kings is, nor whether it is the Aphek of 1 Samuel. This collection records them under one entry, as it does a place of the same name that the text does not place elsewhere, and does not decide whether they are one place.

The LORD’s word at 1 Kings 21:19 and 21:29, and the dogs at 22:38

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The LORD’s word at 1 Kings 21:19 and 21:29, and the dogs at 22:38
  • 1 Kings 21:17–19 says that the LORD’s word came to Elijah the Tishbite, telling him to go down to meet Ahab king of Israel, who dwells in Samaria, and to speak to him, saying, “The LORD says, ‘In the place where dogs licked the blood of Naboth, dogs will lick your blood, even yours.’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 21:17–19, engwebp

      17The LORD’s word came to Elijah the Tishbite, saying,

      18“Arise, go down to meet Ahab king of Israel, who dwells in Samaria. Behold, he is in the vineyard of Naboth, where he has gone down to take possession of it.

      19You shall speak to him, saying, ‘The LORD says, “Have you killed and also taken possession?”’ You shall speak to him, saying, ‘The LORD says, “In the place where dogs licked the blood of Naboth, dogs will lick your blood, even yours.”’”

  • 1 Kings 21:27–29 says that when Ahab tore his clothes, put sackcloth on his body and fasted, the LORD’s word came to Elijah the Tishbite, saying, “See how Ahab humbles himself before me? Because he humbles himself before me, I will not bring the evil in his days; but I will bring the evil on his house in his son’s day.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 21:27–29, engwebp

      27When Ahab heard those words, he tore his clothes, put sackcloth on his body, fasted, lay in sackcloth, and went about despondently.

      28The LORD’s word came to Elijah the Tishbite, saying,

      29“See how Ahab humbles himself before me? Because he humbles himself before me, I will not bring the evil in his days; but I will bring the evil on his house in his son’s day.”

  • 1 Kings 22:34–37 says that a certain man drew his bow at random and struck the king of Israel between the joints of the armor, and that the king died at evening, and was brought to Samaria, and they buried the king in Samaria; and 22:38 says, “They washed the chariot by the pool of Samaria; and the dogs licked up his blood where the prostitutes washed themselves, according to the LORD’s word which he spoke.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 22:29–38, engwebp

      29So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead.

      30The king of Israel said to Jehoshaphat, “I will disguise myself and go into the battle, but you put on your robes.” The king of Israel disguised himself and went into the battle.

      31Now the king of Syria had commanded the thirty-two captains of his chariots, saying, “Don’t fight with small nor great, except only with the king of Israel.”

      32When the captains of the chariots saw Jehoshaphat, they said, “Surely that is the king of Israel!” and they came over to fight against him. Jehoshaphat cried out.

      33When the captains of the chariots saw that it was not the king of Israel, they turned back from pursuing him.

      34A certain man drew his bow at random, and struck the king of Israel between the joints of the armor. Therefore he said to the driver of his chariot, “Turn around, and carry me out of the battle, for I am severely wounded.”

      35The battle increased that day. The king was propped up in his chariot facing the Syrians, and died at evening. The blood ran out of the wound into the bottom of the chariot.

      36A cry went throughout the army about the going down of the sun, saying, “Every man to his city, and every man to his country!”

      37So the king died, and was brought to Samaria; and they buried the king in Samaria.

      38They washed the chariot by the pool of Samaria; and the dogs licked up his blood where the prostitutes washed themselves, according to the LORD’s word which he spoke.

  • 2 Kings 9:21 says that Joram king of Israel and Ahaziah king of Judah went out to meet Jehu, “and found him on Naboth the Jezreelite’s land.” At 9:24–26, after Jehu struck Joram between his arms, Jehu said to Bidkar his captain, “Pick him up, and throw him in the plot of the field of Naboth the Jezreelite; for remember how, when you and I rode together after Ahab his father, the LORD laid this burden on him: ‘Surely I have seen yesterday the blood of Naboth, and the blood of his sons,’ says the LORD; ‘and I will repay you in this plot of ground,’ says the LORD. Now therefore take and cast him onto the plot of ground, according to the LORD’s word.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 9:21–26, engwebp

      21Joram said, “Get ready!” They got his chariot ready. Then Joram king of Israel and Ahaziah king of Judah went out, each in his chariot; and they went out to meet Jehu, and found him on Naboth the Jezreelite’s land.

      22When Joram saw Jehu, he said, “Is it peace, Jehu?” He answered, “What peace, so long as the prostitution of your mother Jezebel and her witchcraft abound?”

      23Joram turned his hands and fled, and said to Ahaziah, “This is treason, Ahaziah!”

      24Jehu drew his bow with his full strength, and struck Joram between his arms; and the arrow went out at his heart, and he sunk down in his chariot.

      25Then Jehu said to Bidkar his captain, “Pick him up, and throw him in the plot of the field of Naboth the Jezreelite; for remember how, when you and I rode together after Ahab his father, the LORD laid this burden on him:

      26‘Surely I have seen yesterday the blood of Naboth, and the blood of his sons,’ says the LORD; ‘and I will repay you in this plot of ground,’ says the LORD. Now therefore take and cast him onto the plot of ground, according to the LORD’s word.”

1 Kings 21:19 says that the LORD told Elijah to say to Ahab, “The LORD says, ‘In the place where dogs licked the blood of Naboth, dogs will lick your blood, even yours’”, and 21:29 that the LORD said, “Because he humbles himself before me, I will not bring the evil in his days; but I will bring the evil on his house in his son’s day.” 22:38 says, “They washed the chariot by the pool of Samaria; and the dogs licked up his blood where the prostitutes washed themselves, according to the LORD’s word which he spoke.” 2 Kings 9:25–26 gives, in Jehu’s mouth, a word of the LORD, “‘Surely I have seen yesterday the blood of Naboth, and the blood of his sons,’ says the LORD; ‘and I will repay you in this plot of ground,’ says the LORD”, and has Jehu tell Bidkar his captain to throw Joram, the son of Ahab, in the plot of the field of Naboth the Jezreelite. The text does not say where the dogs licked the blood of Naboth, whether the pool of Samaria is the place 21:19 speaks of, which word of the LORD 22:38 means, or how 22:38 stands with 21:29; nor does it say how the word of 2 Kings 9:25–26 stands with 21:19, 21:29 and 22:38. This collection records what each of the four passages says and does not decide these things.

Unresolved interpretation: Ahab’s daughter of 2 Kings 8:18 and Athaliah of 8:26
  • 2 Kings 8:16 says, “In the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being king of Judah then, Jehoram the son of Jehoshaphat king of Judah began to reign”, and 8:18, “He walked in the way of the kings of Israel, as did Ahab’s house, for he married Ahab’s daughter.” These verses do not name the daughter.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:16–19, engwebp

      16In the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being king of Judah then, Jehoram the son of Jehoshaphat king of Judah began to reign.

      17He was thirty-two years old when he began to reign. He reigned eight years in Jerusalem.

      18He walked in the way of the kings of Israel, as did Ahab’s house, for he married Ahab’s daughter. He did that which was evil in the LORD’s sight.

      19However, the LORD would not destroy Judah, for David his servant’s sake, as he promised him to give to him a lamp for his children always.

  • 2 Kings 8:25–26 says, “In the twelfth year of Joram the son of Ahab king of Israel, Ahaziah the son of Jehoram king of Judah began to reign. Ahaziah was twenty-two years old when he began to reign; and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri king of Israel”, and 8:27 ends, “for he was the son-in-law of Ahab’s house.” At 8:26 the Korean Revised Version reads 이스라엘 왕 오므리의 손녀, the granddaughter of Omri king of Israel.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:25–27, engwebp

      25In the twelfth year of Joram the son of Ahab king of Israel, Ahaziah the son of Jehoram king of Judah began to reign.

      26Ahaziah was twenty-two years old when he began to reign; and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri king of Israel.

      27He walked in the way of Ahab’s house and did that which was evil in the LORD’s sight, as did Ahab’s house, for he was the son-in-law of Ahab’s house.

2 Kings 8:18 says that Jehoram the son of Jehoshaphat walked in the way of the kings of Israel, as did Ahab’s house, “for he married Ahab’s daughter”, and does not name the daughter. 8:26 gives the name of the mother of Ahaziah the son of Jehoram as Athaliah; the Korean Revised Version calls her 이스라엘 왕 오므리의 손녀, the granddaughter of Omri king of Israel, and WEB “the daughter of Omri king of Israel”. 8:27 calls Ahaziah “the son-in-law of Ahab’s house”. The text does not say whether Athaliah is the daughter of Ahab whom Jehoram married. This collection records Athaliah as the mother of Ahaziah, as 8:26 says, records no father of hers, whether Omri or Ahab, and no marriage with Jehoram, and decides nothing.

Jehoram of 1 Kings 22:50 and Joram of Matthew 1:8

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jehoram of 1 Kings 22:50 and Joram of Matthew 1:8
  • Matthew 1:8 says in the genealogy, “Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • 1 Kings 22:41 says, “Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel”, and 22:50, “Jehoshaphat slept with his fathers, and was buried with his fathers in his father David’s city. Jehoram his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 22:41–50, engwebp

      41Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.

      42Jehoshaphat was thirty-five years old when he began to reign; and he reigned twenty-five years in Jerusalem. His mother’s name was Azubah the daughter of Shilhi.

      43He walked in all the way of Asa his father. He didn’t turn away from it, doing that which was right in the LORD’s eyes. However, the high places were not taken away. The people still sacrificed and burned incense on the high places.

      44Jehoshaphat made peace with the king of Israel.

      45Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he fought, aren’t they written in the book of the chronicles of the kings of Judah?

      46The remnant of the sodomites, that remained in the days of his father Asa, he put away out of the land.

      47There was no king in Edom. A deputy ruled.

      48Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they didn’t go, for the ships wrecked at Ezion Geber.

      49Then Ahaziah the son of Ahab said to Jehoshaphat, “Let my servants go with your servants in the ships.” But Jehoshaphat would not.

      50Jehoshaphat slept with his fathers, and was buried with his fathers in his father David’s city. Jehoram his son reigned in his place.

  • 2 Kings 8:16 says, “In the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being king of Judah then, Jehoram the son of Jehoshaphat king of Judah began to reign”; 8:21, “Then Joram crossed over to Zair, and all his chariots with him”; and 8:24, “Joram slept with his fathers, and was buried with his fathers in David’s city; and Ahaziah his son reigned in his place.” The Korean Revised Version calls the son of Jehoshaphat 여호람 throughout 8:16–24; WEB calls him Jehoram at 8:16 and Joram at 8:21, 8:23 and 8:24, and calls the son of Ahab Joram too (8:16, 8:25, 8:28–29).
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:16–19, engwebp

      16In the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being king of Judah then, Jehoram the son of Jehoshaphat king of Judah began to reign.

      17He was thirty-two years old when he began to reign. He reigned eight years in Jerusalem.

      18He walked in the way of the kings of Israel, as did Ahab’s house, for he married Ahab’s daughter. He did that which was evil in the LORD’s sight.

      19However, the LORD would not destroy Judah, for David his servant’s sake, as he promised him to give to him a lamp for his children always.

    • 2KI 8:20–22, engwebp

      20In his days Edom revolted from under the hand of Judah, and made a king over themselves.

      21Then Joram crossed over to Zair, and all his chariots with him; and he rose up by night and struck the Edomites who surrounded him with the captains of the chariots; and the people fled to their tents.

      22So Edom revolted from under the hand of Judah to this day. Then Libnah revolted at the same time.

    • 2KI 8:23–24, engwebp

      23The rest of the acts of Joram, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      24Joram slept with his fathers, and was buried with his fathers in David’s city; and Ahaziah his son reigned in his place.

Matthew 1:8 says that Jehoshaphat became the father of Joram; 1 Kings 22:50 says that Jehoram, the son of Jehoshaphat, reigned in his place; and 2 Kings 8:16–24 tells how the son of Jehoshaphat king of Judah began to reign and slept with his fathers. Both editions read 요람 / Joram at Matthew 1:8 and 여호람 / Jehoram at 1 Kings 22:50. At 2 Kings 8:16–24 the Korean Revised Version reads 여호람, and WEB reads Jehoram at 8:16 and Joram at 8:21, 8:23 and 8:24; the same chapter calls the son of Ahab 요람 / Joram too. The text does not say that Jehoram the son of Jehoshaphat is the Joram of Matthew 1:8. This collection records Jehoram the son of Jehoshaphat apart from the Joram of Matthew 1:8 (Joram the son of Ahab is another entry again), and does not decide whether they are the same man.

Unresolved interpretation: Ahab’s daughter of 2 Kings 8:18 and Athaliah of 8:26
  • 2 Kings 8:16 says, “In the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being king of Judah then, Jehoram the son of Jehoshaphat king of Judah began to reign”, and 8:18, “He walked in the way of the kings of Israel, as did Ahab’s house, for he married Ahab’s daughter.” These verses do not name the daughter.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:16–19, engwebp

      16In the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being king of Judah then, Jehoram the son of Jehoshaphat king of Judah began to reign.

      17He was thirty-two years old when he began to reign. He reigned eight years in Jerusalem.

      18He walked in the way of the kings of Israel, as did Ahab’s house, for he married Ahab’s daughter. He did that which was evil in the LORD’s sight.

      19However, the LORD would not destroy Judah, for David his servant’s sake, as he promised him to give to him a lamp for his children always.

  • 2 Kings 8:25–26 says, “In the twelfth year of Joram the son of Ahab king of Israel, Ahaziah the son of Jehoram king of Judah began to reign. Ahaziah was twenty-two years old when he began to reign; and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri king of Israel”, and 8:27 ends, “for he was the son-in-law of Ahab’s house.” At 8:26 the Korean Revised Version reads 이스라엘 왕 오므리의 손녀, the granddaughter of Omri king of Israel.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:25–27, engwebp

      25In the twelfth year of Joram the son of Ahab king of Israel, Ahaziah the son of Jehoram king of Judah began to reign.

      26Ahaziah was twenty-two years old when he began to reign; and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri king of Israel.

      27He walked in the way of Ahab’s house and did that which was evil in the LORD’s sight, as did Ahab’s house, for he was the son-in-law of Ahab’s house.

2 Kings 8:18 says that Jehoram the son of Jehoshaphat walked in the way of the kings of Israel, as did Ahab’s house, “for he married Ahab’s daughter”, and does not name the daughter. 8:26 gives the name of the mother of Ahaziah the son of Jehoram as Athaliah; the Korean Revised Version calls her 이스라엘 왕 오므리의 손녀, the granddaughter of Omri king of Israel, and WEB “the daughter of Omri king of Israel”. 8:27 calls Ahaziah “the son-in-law of Ahab’s house”. The text does not say whether Athaliah is the daughter of Ahab whom Jehoram married. This collection records Athaliah as the mother of Ahaziah, as 8:26 says, records no father of hers, whether Omri or Ahab, and no marriage with Jehoram, and decides nothing.

Unresolved interpretation: King Joram of 2 Kings 11:2
  • 2 Kings 8:23–24 says, “The rest of the acts of Joram, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah? Joram slept with his fathers, and was buried with his fathers in David’s city; and Ahaziah his son reigned in his place.” The Korean Revised Version names him 여호람 (Jehoram) in both verses.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:23–24, engwebp

      23The rest of the acts of Joram, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      24Joram slept with his fathers, and was buried with his fathers in David’s city; and Ahaziah his son reigned in his place.

  • 2 Kings 8:28 says that the Syrians wounded Joram the son of Ahab in the war against Hazael king of Syria at Ramoth Gilead, and 8:29 says, “King Joram returned to be healed in Jezreel from the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. Ahaziah the son of Jehoram, king of Judah, went down to see Joram the son of Ahab in Jezreel, because he was sick.” The Korean Revised Version reads 요람왕 for “King Joram” and 아합의 아들 요람 for “Joram the son of Ahab”, and names Ahaziah’s father 여호람 (Jehoram).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:28–29, engwebp

      28He went with Joram the son of Ahab to war against Hazael king of Syria at Ramoth Gilead, and the Syrians wounded Joram.

      29King Joram returned to be healed in Jezreel from the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. Ahaziah the son of Jehoram, king of Judah, went down to see Joram the son of Ahab in Jezreel, because he was sick.

  • 2 Kings 11:1–2 says, “Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal offspring. But Jehosheba, the daughter of King Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him away from among the king’s sons who were slain, even him and his nurse, and put them in the bedroom; and they hid him from Athaliah, so that he was not slain.” The Korean Revised Version reads 요람왕 for “King Joram”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 11:1–3, engwebp

      1Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal offspring.

      2But Jehosheba, the daughter of King Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him away from among the king’s sons who were slain, even him and his nurse, and put them in the bedroom; and they hid him from Athaliah, so that he was not slain.

      3He was with her hidden in the LORD’s house six years while Athaliah reigned over the land.

2 Kings 11:2 calls Jehosheba “the daughter of King Joram, sister of Ahaziah”, and does not say whose son that King Joram is. The Korean Revised Version names Ahaziah’s father 여호람 (Jehoram) at 8:23–24 and 8:29; WEB names him “Joram” at 8:23–24 and “Jehoram” at 8:29. The Korean Revised Version names the son of Ahab 요람 and 요람왕 at 8:28–29; WEB names him “Joram” and “King Joram”. The text does not say which of these two kings the King Joram of 11:2 is. This collection gives Jehosheba no father, records Jehosheba and Ahaziah as brother and sister, as 11:2 says, and does not decide which king is meant.

Unresolved interpretation: Jehoahaz in 2 Chronicles 21:17 and Ahaziah in 22:1
  • 21:17 names Jehoahaz as Jehoram’s only remaining youngest son.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 21:16–17, engwebp

      16The LORD stirred up against Jehoram the spirit of the Philistines and of the Arabians who are beside the Ethiopians;

      17and they came up against Judah, broke into it, and carried away all the possessions that were found in the king’s house, including his sons and his wives, so that there was no son left to him except Jehoahaz, the youngest of his sons.

  • 22:1 calls the youngest son of Jehoram whom the inhabitants make king Ahaziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:1–4, engwebp

      1The inhabitants of Jerusalem made Ahaziah his youngest son king in his place, because the band of men who came with the Arabians to the camp had slain all the oldest. So Ahaziah the son of Jehoram king of Judah reigned.

      2Ahaziah was forty-two years old when he began to reign, and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri.

      3He also walked in the ways of Ahab’s house, because his mother was his counselor in acting wickedly.

      4He did that which was evil in the LORD’s sight, as did Ahab’s house, for they were his counselors after the death of his father, to his destruction.

The descriptions follow one another, but both editions use different names; this collection does not establish identity merely from the names.

Unresolved interpretation: Ahaziah’s accession age: forty-two or twenty-two
  • 2 Chronicles 22:2 says Ahaziah was forty-two when he began to reign.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:1–4, engwebp

      1The inhabitants of Jerusalem made Ahaziah his youngest son king in his place, because the band of men who came with the Arabians to the camp had slain all the oldest. So Ahaziah the son of Jehoram king of Judah reigned.

      2Ahaziah was forty-two years old when he began to reign, and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri.

      3He also walked in the ways of Ahab’s house, because his mother was his counselor in acting wickedly.

      4He did that which was evil in the LORD’s sight, as did Ahab’s house, for they were his counselors after the death of his father, to his destruction.

  • 2 Kings 8:26 says Ahaziah was twenty-two when he began to reign.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:25–27, engwebp

      25In the twelfth year of Joram the son of Ahab king of Israel, Ahaziah the son of Jehoram king of Judah began to reign.

      26Ahaziah was twenty-two years old when he began to reign; and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri king of Israel.

      27He walked in the way of Ahab’s house and did that which was evil in the LORD’s sight, as did Ahab’s house, for he was the son-in-law of Ahab’s house.

Both values are retained as reported by their sources; neither is silently corrected.

Unresolved interpretation: Azariah in 2 Chronicles 22:6 and Ahaziah in 22:7
  • 22:6 calls the son of Jehoram king of Judah who visits the sick Joram Azariah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:5–7, engwebp

      5He also followed their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramoth Gilead; and the Syrians wounded Joram.

      6He returned to be healed in Jezreel of the wounds which they had given him at Ramah, when he fought against Hazael king of Syria. Azariah the son of Jehoram, king of Judah, went down to see Jehoram the son of Ahab in Jezreel, because he was sick.

      7Now the destruction of Ahaziah was of God, in that he went to Joram; for when he had come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off Ahab’s house.

  • 22:7 calls the one who visits Joram and meets Jehu Ahaziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:5–7, engwebp

      5He also followed their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramoth Gilead; and the Syrians wounded Joram.

      6He returned to be healed in Jezreel of the wounds which they had given him at Ramah, when he fought against Hazael king of Syria. Azariah the son of Jehoram, king of Judah, went down to see Jehoram the son of Ahab in Jezreel, because he was sick.

      7Now the destruction of Ahaziah was of God, in that he went to Joram; for when he had come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off Ahab’s house.

The visit is continuous, but the different names are not asserted to be aliases.

Ahab’s daughter of 2 Kings 8:18 and Athaliah of 8:26

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Ahab’s daughter of 2 Kings 8:18 and Athaliah of 8:26
  • 2 Kings 8:16 says, “In the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being king of Judah then, Jehoram the son of Jehoshaphat king of Judah began to reign”, and 8:18, “He walked in the way of the kings of Israel, as did Ahab’s house, for he married Ahab’s daughter.” These verses do not name the daughter.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:16–19, engwebp

      16In the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being king of Judah then, Jehoram the son of Jehoshaphat king of Judah began to reign.

      17He was thirty-two years old when he began to reign. He reigned eight years in Jerusalem.

      18He walked in the way of the kings of Israel, as did Ahab’s house, for he married Ahab’s daughter. He did that which was evil in the LORD’s sight.

      19However, the LORD would not destroy Judah, for David his servant’s sake, as he promised him to give to him a lamp for his children always.

  • 2 Kings 8:25–26 says, “In the twelfth year of Joram the son of Ahab king of Israel, Ahaziah the son of Jehoram king of Judah began to reign. Ahaziah was twenty-two years old when he began to reign; and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri king of Israel”, and 8:27 ends, “for he was the son-in-law of Ahab’s house.” At 8:26 the Korean Revised Version reads 이스라엘 왕 오므리의 손녀, the granddaughter of Omri king of Israel.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:25–27, engwebp

      25In the twelfth year of Joram the son of Ahab king of Israel, Ahaziah the son of Jehoram king of Judah began to reign.

      26Ahaziah was twenty-two years old when he began to reign; and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri king of Israel.

      27He walked in the way of Ahab’s house and did that which was evil in the LORD’s sight, as did Ahab’s house, for he was the son-in-law of Ahab’s house.

2 Kings 8:18 says that Jehoram the son of Jehoshaphat walked in the way of the kings of Israel, as did Ahab’s house, “for he married Ahab’s daughter”, and does not name the daughter. 8:26 gives the name of the mother of Ahaziah the son of Jehoram as Athaliah; the Korean Revised Version calls her 이스라엘 왕 오므리의 손녀, the granddaughter of Omri king of Israel, and WEB “the daughter of Omri king of Israel”. 8:27 calls Ahaziah “the son-in-law of Ahab’s house”. The text does not say whether Athaliah is the daughter of Ahab whom Jehoram married. This collection records Athaliah as the mother of Ahaziah, as 8:26 says, records no father of hers, whether Omri or Ahab, and no marriage with Jehoram, and decides nothing.

Jehu “the son of Nimshi” at 1 Kings 19:16, and “the son of Jehoshaphat the son of Nimshi” at 2 Kings 9:2 and 9:14

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jehu “the son of Nimshi” at 1 Kings 19:16, and “the son of Jehoshaphat the son of Nimshi” at 2 Kings 9:2 and 9:14
  • 1 Kings 19:15–16 has the LORD say, “Anoint Jehu the son of Nimshi to be king over Israel”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 19:15–18, engwebp

      15The LORD said to him, “Go, return on your way to the wilderness of Damascus. When you arrive, anoint Hazael to be king over Syria.

      16Anoint Jehu the son of Nimshi to be king over Israel; and anoint Elisha the son of Shaphat of Abel Meholah to be prophet in your place.

      17He who escapes from the sword of Hazael, Jehu will kill; and he who escapes from the sword of Jehu, Elisha will kill.

      18Yet I reserved seven thousand in Israel, all the knees of which have not bowed to Baal, and every mouth that has not kissed him.”

  • At 2 Kings 9:1–2 Elisha the prophet tells one of the sons of the prophets to go to Ramoth Gilead, and says, “When you come there, find Jehu the son of Jehoshaphat the son of Nimshi”; 9:14 says, “So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram.” In both verses the Korean Revised Version reads 님시의 손자 여호사밧의 아들 예후, Jehu the son of Jehoshaphat, the grandson of Nimshi.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 9:1–3, engwebp

      1Elisha the prophet called one of the sons of the prophets, and said to him, “Put your belt on your waist, take this vial of oil in your hand, and go to Ramoth Gilead.

      2When you come there, find Jehu the son of Jehoshaphat the son of Nimshi, and go in and make him rise up from among his brothers, and take him to an inner room.

      3Then take the vial of oil, and pour it on his head, and say, ‘The LORD says, “I have anointed you king over Israel.”’ Then open the door, flee, and don’t wait.”

    • 2KI 9:14–16, engwebp

      14So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram. (Now Joram was defending Ramoth Gilead, he and all Israel, because of Hazael king of Syria;

      15but King Joram had returned to be healed in Jezreel of the wounds which the Syrians had given him when he fought with Hazael king of Syria.) Jehu said, “If this is your thinking, then let no one escape and go out of the city to go to tell it in Jezreel.”

      16So Jehu rode in a chariot and went to Jezreel, for Joram lay there. Ahaziah king of Judah had come down to see Joram.

  • 2 Kings 9:20 gives the watchman’s words, “The driving is like the driving of Jehu the son of Nimshi, for he drives furiously.” The Korean Revised Version reads 님시의 손자 예후, Jehu the grandson of Nimshi.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 9:17–20, engwebp

      17Now the watchman was standing on the tower in Jezreel, and he spied the company of Jehu as he came, and said, “I see a company.” Joram said, “Take a horseman, and send to meet them, and let him say, ‘Is it peace?’”

      18So one went on horseback to meet him, and said, “the king says, ‘Is it peace?’” Jehu said, “What do you have to do with peace? Fall in behind me!” The watchman said, “The messenger came to them, but he isn’t coming back.”

      19Then he sent out a second on horseback, who came to them and said, “The king says, ‘Is it peace?’” Jehu answered, “What do you have to do with peace? Fall in behind me!”

      20The watchman said, “He came to them, and isn’t coming back. The driving is like the driving of Jehu the son of Nimshi, for he drives furiously.”

1 Kings 19:16 names “Jehu the son of Nimshi” in the LORD’s word. 2 Kings 9:2 and 9:14 read 님시의 손자 여호사밧의 아들 예후 in the Korean Revised Version, Jehu the son of Jehoshaphat, the grandson of Nimshi, and “Jehu the son of Jehoshaphat the son of Nimshi” in WEB; 9:20 reads 님시의 손자 예후, Jehu the grandson of Nimshi, in the Korean Revised Version, and “Jehu the son of Nimshi” in WEB. The text does not say how “the son of Nimshi” of 1 Kings 19:16 and of WEB 9:20 stands with the father Jehoshaphat of 9:2 and 9:14, or with the Korean 님시의 손자. This collection records Nimshi as the father of Jehu, as 1 Kings 19:16 states it, and Jehoshaphat as the father of Jehu and Nimshi as the father of Jehoshaphat, as 9:2 and 9:14 state them (WEB makes Jehoshaphat the son of Nimshi; the Korean makes Jehu the grandson of Nimshi), and decides none of this.

Unresolved interpretation: The place and circumstances of Ahaziah’s death
  • 2 Chronicles 22:9 says Ahaziah hid in Samaria, was caught, brought to Jehu, and killed.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:8–9, engwebp

      8When Jehu was executing judgment on Ahab’s house, he found the princes of Judah and the sons of the brothers of Ahaziah serving Ahaziah, and killed them.

      9He sought Ahaziah, and they caught him (now he was hiding in Samaria), and they brought him to Jehu and killed him; and they buried him, for they said, “He is the son of Jehoshaphat, who sought the LORD with all his heart.” The house of Ahaziah had no power to hold the kingdom.

  • 2 Kings 9:27–28 says Ahaziah was attacked at the ascent of Gur, fled to Megiddo, and died there.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 9:27–29, engwebp

      27But when Ahaziah the king of Judah saw this, he fled by the way of the garden house. Jehu followed after him, and said, “Strike him also in the chariot!” They struck him at the ascent of Gur, which is by Ibleam. He fled to Megiddo, and died there.

      28His servants carried him in a chariot to Jerusalem, and buried him in his tomb with his fathers in David’s city.

      29In the eleventh year of Joram the son of Ahab, Ahaziah began to reign over Judah.

The two routes are retained separately rather than combined into an invented itinerary.

Ramah at 2 Kings 8:29, and Ramoth Gilead

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The Ramah of Judges and the Ramah of Matthew 2:18
  • Matthew 2:17–18 says that what was spoken by Jeremiah the prophet was fulfilled: “A voice was heard in Ramah, lamentation, weeping and great mourning …”. The quotation does not say where Ramah is.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 2:16–18, engwebp

      16Then Herod, when he saw that he was mocked by the wise men, was exceedingly angry, and sent out and killed all the male children who were in Bethlehem and in all the surrounding countryside, from two years old and under, according to the exact time which he had learned from the wise men.

      17Then that which was spoken by Jeremiah the prophet was fulfilled, saying,

      18“A voice was heard in Ramah, lamentation, weeping and great mourning, Rachel weeping for her children; she wouldn’t be comforted, because they are no more.”

  • Judges 4:4–5 says that Deborah, a prophetess, lived “under Deborah’s palm tree between Ramah and Bethel in the hill country of Ephraim”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 4:4–5, engwebp

      4Now Deborah, a prophetess, the wife of Lappidoth, judged Israel at that time.

      5She lived under Deborah’s palm tree between Ramah and Bethel in the hill country of Ephraim; and the children of Israel came up to her for judgment.

  • 1 Samuel 1:19 says, “They rose up in the morning early and worshiped the LORD, then returned and came to their house to Ramah.” 2:11 says, “Elkanah went to Ramah to his house.” These verses do not say where Ramah is.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

Three books name Ramah. Matthew 2:18 names it in a quotation and does not place it; Judges 4:5 names Ramah with Bethel: Deborah lived under Deborah’s palm tree between Ramah and Bethel in the hill country of Ephraim; and 1 Samuel 1:19 has them return and come to their house to Ramah, and 2:11 has Elkanah go to Ramah to his house, and neither places Ramah. Both editions write Ramah (라마) in all three books. The text does not say whether these are one place or more. This collection records them under one entry, and does not decide whether they are the same place.

Unresolved interpretation: Ramathaim Zophim of 1 Samuel 1:1 and Ramah of 1:19 and 2:11
  • 1 Samuel 1:1 says, “Now there was a certain man of Ramathaim Zophim, of the hill country of Ephraim, and his name was Elkanah, …” The Korean Revised Version writes the name as one word, 라마다임소빔.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 1:1–2, engwebp

      1Now there was a certain man of Ramathaim Zophim, of the hill country of Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.

      2He had two wives. The name of one was Hannah, and the name of the other Peninnah. Peninnah had children, but Hannah had no children.

  • 1 Samuel 1:19 says, “They rose up in the morning early and worshiped the LORD, then returned and came to their house to Ramah. Then Elkanah knew Hannah his wife”; 2:11 says, “Elkanah went to Ramah to his house.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

1 Samuel 1:1 calls Elkanah a man of Ramathaim Zophim, of the hill country of Ephraim; 1:19 has them return and come to their house to Ramah, and 2:11 has Elkanah go to Ramah to his house. Both editions write the two names differently (라마다임소빔 and 라마, Ramathaim Zophim and Ramah). The text does not say whether the two names are one place or two. This collection records the differently written names apart and does not decide whether they are the same place.

Unresolved interpretation: Ramah at 2 Kings 8:29, and Ramoth Gilead
  • 1 Kings 15:17 says, “Baasha king of Israel went up against Judah, and built Ramah, that he might not allow anyone to go out or come in to Asa king of Judah.” 15:22 says that they carried away the stones of Ramah, and its timber, with which Baasha had built, and that King Asa used it to build Geba of Benjamin, and Mizpah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 15:16–22, engwebp

      16There was war between Asa and Baasha king of Israel all their days.

      17Baasha king of Israel went up against Judah, and built Ramah, that he might not allow anyone to go out or come in to Asa king of Judah.

      18Then Asa took all the silver and the gold that was left in the treasures of the LORD’s house, and the treasures of the king’s house, and delivered it into the hand of his servants. Then King Asa sent them to Ben Hadad, the son of Tabrimmon, the son of Hezion, king of Syria, who lived at Damascus, saying,

      19“Let there be a treaty between me and you, like that between my father and your father. Behold, I have sent to you a present of silver and gold. Go, break your treaty with Baasha king of Israel, that he may depart from me.”

      20Ben Hadad listened to King Asa, and sent the captains of his armies against the cities of Israel, and struck Ijon, and Dan, and Abel Beth Maacah, and all Chinneroth, with all the land of Naphtali.

      21When Baasha heard of it, he stopped building Ramah, and lived in Tirzah.

      22Then King Asa made a proclamation to all Judah. No one was exempted. They carried away the stones of Ramah, and its timber, with which Baasha had built; and King Asa used it to build Geba of Benjamin, and Mizpah.

  • 2 Kings 8:28 says, “He went with Joram the son of Ahab to war against Hazael king of Syria at Ramoth Gilead, and the Syrians wounded Joram.” 8:29 says, “King Joram returned to be healed in Jezreel from the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:28–29, engwebp

      28He went with Joram the son of Ahab to war against Hazael king of Syria at Ramoth Gilead, and the Syrians wounded Joram.

      29King Joram returned to be healed in Jezreel from the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. Ahaziah the son of Jehoram, king of Judah, went down to see Joram the son of Ahab in Jezreel, because he was sick.

  • 2 Kings 9:14–15 says, when Jehu conspires against Joram, “Now Joram was defending Ramoth Gilead, he and all Israel, because of Hazael king of Syria; but King Joram had returned to be healed in Jezreel of the wounds which the Syrians had given him when he fought with Hazael king of Syria.” These verses do not name Ramah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 9:14–16, engwebp

      14So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram. (Now Joram was defending Ramoth Gilead, he and all Israel, because of Hazael king of Syria;

      15but King Joram had returned to be healed in Jezreel of the wounds which the Syrians had given him when he fought with Hazael king of Syria.) Jehu said, “If this is your thinking, then let no one escape and go out of the city to go to tell it in Jezreel.”

      16So Jehu rode in a chariot and went to Jezreel, for Joram lay there. Ahaziah king of Judah had come down to see Joram.

1 Kings 15:17–22 tells of the Ramah Baasha built. 2 Kings 8:28 says that they went to war against Hazael king of Syria at Ramoth Gilead, and the Syrians wounded Joram, and 8:29 that King Joram returned to be healed in Jezreel from the wounds which the Syrians had given him at Ramah. 9:14–15 say that Joram was defending Ramoth Gilead, and that he had returned to be healed in Jezreel of the wounds which the Syrians had given him when he fought with Hazael king of Syria, and do not name Ramah. Both editions write Ramah at 8:29 (라마 in the Korean Revised Version). The text does not say where the Ramah of 8:29 is, whether it is the Ramoth Gilead of 8:28 and 9:14, or whether it is the Ramah Baasha built in 1 Kings 15. This collection records the Ramah of 8:29 under the entry for the name Ramah, with the Ramah of 1 Kings 15, and decides neither that they are one place, nor where it is, nor whether it is Ramoth Gilead.

King Joram of 2 Kings 11:2

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: King Joram of 2 Kings 11:2
  • 2 Kings 8:23–24 says, “The rest of the acts of Joram, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah? Joram slept with his fathers, and was buried with his fathers in David’s city; and Ahaziah his son reigned in his place.” The Korean Revised Version names him 여호람 (Jehoram) in both verses.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:23–24, engwebp

      23The rest of the acts of Joram, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      24Joram slept with his fathers, and was buried with his fathers in David’s city; and Ahaziah his son reigned in his place.

  • 2 Kings 8:28 says that the Syrians wounded Joram the son of Ahab in the war against Hazael king of Syria at Ramoth Gilead, and 8:29 says, “King Joram returned to be healed in Jezreel from the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. Ahaziah the son of Jehoram, king of Judah, went down to see Joram the son of Ahab in Jezreel, because he was sick.” The Korean Revised Version reads 요람왕 for “King Joram” and 아합의 아들 요람 for “Joram the son of Ahab”, and names Ahaziah’s father 여호람 (Jehoram).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:28–29, engwebp

      28He went with Joram the son of Ahab to war against Hazael king of Syria at Ramoth Gilead, and the Syrians wounded Joram.

      29King Joram returned to be healed in Jezreel from the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. Ahaziah the son of Jehoram, king of Judah, went down to see Joram the son of Ahab in Jezreel, because he was sick.

  • 2 Kings 11:1–2 says, “Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal offspring. But Jehosheba, the daughter of King Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him away from among the king’s sons who were slain, even him and his nurse, and put them in the bedroom; and they hid him from Athaliah, so that he was not slain.” The Korean Revised Version reads 요람왕 for “King Joram”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 11:1–3, engwebp

      1Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal offspring.

      2But Jehosheba, the daughter of King Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him away from among the king’s sons who were slain, even him and his nurse, and put them in the bedroom; and they hid him from Athaliah, so that he was not slain.

      3He was with her hidden in the LORD’s house six years while Athaliah reigned over the land.

2 Kings 11:2 calls Jehosheba “the daughter of King Joram, sister of Ahaziah”, and does not say whose son that King Joram is. The Korean Revised Version names Ahaziah’s father 여호람 (Jehoram) at 8:23–24 and 8:29; WEB names him “Joram” at 8:23–24 and “Jehoram” at 8:29. The Korean Revised Version names the son of Ahab 요람 and 요람왕 at 8:28–29; WEB names him “Joram” and “King Joram”. The text does not say which of these two kings the King Joram of 11:2 is. This collection gives Jehosheba no father, records Jehosheba and Ahaziah as brother and sister, as 11:2 says, and does not decide which king is meant.

Unresolved interpretation: Jehoshabeath and Jehosheba, who hid Joash
  • 2 Chronicles 22:11 says Jehoshabeath, Jehoram’s daughter, Ahaziah’s sister, and Jehoiada’s wife, hid Joash.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:10–12, engwebp

      10Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal offspring of the house of Judah.

      11But Jehoshabeath, the king’s daughter, took Joash the son of Ahaziah, and stealthily rescued him from among the king’s sons who were slain, and put him and his nurse in the bedroom. So Jehoshabeath, the daughter of King Jehoram, the wife of Jehoiada the priest (for she was the sister of Ahaziah), hid him from Athaliah, so that she didn’t kill him.

      12He was with them hidden in God’s house six years while Athaliah reigned over the land.

  • 2 Kings 11:2 says Jehosheba, Ahaziah’s sister, hid Joash.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 11:1–3, engwebp

      1Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal offspring.

      2But Jehosheba, the daughter of King Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him away from among the king’s sons who were slain, even him and his nurse, and put them in the bedroom; and they hid him from Athaliah, so that he was not slain.

      3He was with her hidden in the LORD’s house six years while Athaliah reigned over the land.

The rescue scenes correspond, but both editions give different names, so these remain separate nodes pending review.

Azariah and Uzziah of 2 Kings 15

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Azariah and Uzziah of 2 Kings 15
  • Matthew 1:8–9 records in the genealogy of Matthew 1:1–17, “Joram became the father of Uzziah. Uzziah became the father of Jotham.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • 2 Kings 14:21 says, “All the people of Judah took Azariah, who was sixteen years old, and made him king in the place of his father Amaziah”; 15:1, “In the twenty-seventh year of Jeroboam king of Israel, Azariah son of Amaziah king of Judah began to reign”; and 15:7, “Azariah slept with his fathers; and they buried him with his fathers in David’s city; and Jotham his son reigned in his place.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 14:21–22, engwebp

      21All the people of Judah took Azariah, who was sixteen years old, and made him king in the place of his father Amaziah.

      22He built Elath and restored it to Judah. After that the king slept with his fathers.

    • 2KI 15:1–7, engwebp

      1In the twenty-seventh year of Jeroboam king of Israel, Azariah son of Amaziah king of Judah began to reign.

      2He was sixteen years old when he began to reign, and he reigned fifty-two years in Jerusalem. His mother’s name was Jecoliah of Jerusalem.

      3He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      4However, the high places were not taken away. The people still sacrificed and burned incense in the high places.

      5The LORD struck the king, so that he was a leper to the day of his death, and lived in a separate house. Jotham, the king’s son, was over the household, judging the people of the land.

      6Now the rest of the acts of Azariah, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      7Azariah slept with his fathers; and they buried him with his fathers in David’s city; and Jotham his son reigned in his place.

  • 2 Kings 15:13 says, “Shallum the son of Jabesh began to reign in the thirty-ninth year of Uzziah king of Judah, and he reigned for a month in Samaria”, and 15:17, “In the thirty ninth year of Azariah king of Judah, Menahem the son of Gadi began to reign over Israel for ten years in Samaria.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 15:13–15, engwebp

      13Shallum the son of Jabesh began to reign in the thirty-ninth year of Uzziah king of Judah, and he reigned for a month in Samaria.

      14Menahem the son of Gadi went up from Tirzah, came to Samaria, struck Shallum the son of Jabesh in Samaria, killed him, and reigned in his place.

      15Now the rest of the acts of Shallum, and his conspiracy which he made, behold, they are written in the book of the chronicles of the kings of Israel.

    • 2KI 15:17–22, engwebp

      17In the thirty ninth year of Azariah king of Judah, Menahem the son of Gadi began to reign over Israel for ten years in Samaria.

      18He did that which was evil in the LORD’s sight. He didn’t depart all his days from the sins of Jeroboam the son of Nebat, with which he made Israel to sin.

      19Pul the king of Assyria came against the land, and Menahem gave Pul one thousand talents of silver, that his hand might be with him to confirm the kingdom in his hand.

      20Menahem exacted the money from Israel, even from all the mighty men of wealth, from each man fifty shekels of silver, to give to the king of Assyria. So the king of Assyria turned back, and didn’t stay there in the land.

      21Now the rest of the acts of Menahem, and all that he did, aren’t they written in the book of the chronicles of the kings of Israel?

      22Menahem slept with his fathers, and Pekahiah his son reigned in his place.

  • 2 Kings 15:30 names “the twentieth year of Jotham the son of Uzziah”; 15:32 says, “In the second year of Pekah the son of Remaliah king of Israel, Jotham the son of Uzziah king of Judah began to reign”; and 15:34, “He did that which was right in the LORD’s eyes. He did according to all that his father Uzziah had done.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 15:30–31, engwebp

      30Hoshea the son of Elah made a conspiracy against Pekah the son of Remaliah, attacked him, killed him, and reigned in his place, in the twentieth year of Jotham the son of Uzziah.

      31Now the rest of the acts of Pekah, and all that he did, behold, they are written in the book of the chronicles of the kings of Israel.

    • 2KI 15:32–38, engwebp

      32In the second year of Pekah the son of Remaliah king of Israel, Jotham the son of Uzziah king of Judah began to reign.

      33He was twenty-five years old when he began to reign, and he reigned sixteen years in Jerusalem. His mother’s name was Jerusha the daughter of Zadok.

      34He did that which was right in the LORD’s eyes. He did according to all that his father Uzziah had done.

      35However the high places were not taken away. The people still sacrificed and burned incense in the high places. He built the upper gate of the LORD’s house.

      36Now the rest of the acts of Jotham, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      37In those days, the LORD began to send Rezin the king of Syria and Pekah the son of Remaliah against Judah.

      38Jotham slept with his fathers, and was buried with his fathers in his father David’s city; and Ahaz his son reigned in his place.

  • 1 Chronicles 3:11–12 goes on after Joash, “Amaziah his son, Azariah his son, Jotham his son”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:10–16, engwebp

      10Solomon’s son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son,

      11Joram his son, Ahaziah his son, Joash his son,

      12Amaziah his son, Azariah his son, Jotham his son,

      13Ahaz his son, Hezekiah his son, Manasseh his son,

      14Amon his son, and Josiah his son.

      15The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.

      16The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.

2 Kings 14:21 and 15:1–7 say that Azariah the son of Amaziah was made king of Judah, and that Jotham his son reigned in his place. 15:30, 15:32 and 15:34 call Jotham the son of Uzziah, and Matthew 1:8–9 records that Joram became the father of Uzziah, and Uzziah the father of Jotham. 15:13 has Shallum begin to reign “in the thirty-ninth year of Uzziah king of Judah”, and 15:17 has Menahem begin to reign “In the thirty ninth year of Azariah king of Judah”. Both editions write the two names differently (the Korean Revised Version 아사랴 and 웃시야, WEB Azariah and Uzziah). The text does not say whether Azariah and Uzziah are the same man. This collection records Azariah the son of Amaziah apart from Uzziah, records both as Jotham’s father as the verses name them (Azariah at 15:7, Uzziah at 15:30–34), and does not decide whether they are the same man.

Tiphsah of 1 Kings 4:24 and Tiphsah of 2 Kings 15:16

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Tiphsah of 1 Kings 4:24 and Tiphsah of 2 Kings 15:16
  • 1 Kings 4:24 says, “For he had dominion over all on this side of the River, from Tiphsah even to Gaza, over all the kings on this side of the River”, where the Korean Revised Version names Solomon (솔로몬이).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 4:20–25, engwebp

      20Judah and Israel were numerous as the sand which is by the sea in multitude, eating and drinking and making merry.

      21Solomon ruled over all the kingdoms from the River to the land of the Philistines, and to the border of Egypt. They brought tribute and served Solomon all the days of his life.

      22Solomon’s provision for one day was thirty cors of fine flour, sixty measures of meal,

      23ten head of fat cattle, twenty head of cattle out of the pastures, and one hundred sheep, in addition to deer, gazelles, roebucks, and fattened fowl.

      24For he had dominion over all on this side of the River, from Tiphsah even to Gaza, over all the kings on this side of the River; and he had peace on all sides around him.

      25Judah and Israel lived safely, every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of Solomon.

  • 2 Kings 15:16 says, “Then Menahem attacked Tiphsah and all who were in it and its border areas, from Tirzah. He attacked it because they didn’t open their gates to him”. This verse does not say where Tiphsah is.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 15:16, engwebp

      16Then Menahem attacked Tiphsah and all who were in it and its border areas, from Tirzah. He attacked it because they didn’t open their gates to him, and he ripped up all their women who were with child.

1 Kings and 2 Kings both name Tiphsah. 1 Kings 4:24 says that he had dominion over all on this side of the River, from Tiphsah even to Gaza (the Korean Revised Version names Solomon there), and 2 Kings 15:16 that Menahem attacked Tiphsah and all who were in it and its border areas, from Tirzah. Both editions give the same name in both books, 딥사 in the Korean and Tiphsah in WEB. The text does not say where the Tiphsah of 2 Kings 15:16 is, nor whether it is the Tiphsah of 1 Kings 4:24. This collection records them under one entry, as it does a place of the same name that the text does not place elsewhere, and does not decide whether they are one place.

Shaphan the scribe of 2 Kings 22:3 and Shaphan the father of Ahikam of 22:12

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Shaphan the scribe of 2 Kings 22:3 and Shaphan the father of Ahikam of 22:12
  • 2 Kings 22:3 says, “In the eighteenth year of King Josiah, the king sent Shaphan, the son of Azaliah the son of Meshullam, the scribe, to the LORD’s house”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 22:3–7, engwebp

      3In the eighteenth year of King Josiah, the king sent Shaphan, the son of Azaliah the son of Meshullam, the scribe, to the LORD’s house, saying,

      4“Go up to Hilkiah the high priest, that he may count the money which is brought into the LORD’s house, which the keepers of the threshold have gathered of the people.

      5Let them deliver it into the hand of the workers who have the oversight of the LORD’s house; and let them give it to the workers who are in the LORD’s house, to repair the damage to the house,

      6to the carpenters, and to the builders, and to the masons, and for buying timber and cut stone to repair the house.

      7However, no accounting shall be asked of them for the money delivered into their hand, for they deal faithfully.”

  • 2 Kings 22:12 says, “The king commanded Hilkiah the priest, Ahikam the son of Shaphan, Achbor the son of Micaiah, Shaphan the scribe, and Asaiah the king’s servant”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 22:12–14, engwebp

      12The king commanded Hilkiah the priest, Ahikam the son of Shaphan, Achbor the son of Micaiah, Shaphan the scribe, and Asaiah the king’s servant, saying,

      13“Go inquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found; for great is the LORD’s wrath that is kindled against us, because our fathers have not listened to the words of this book, to do according to all that which is written concerning us.”

      14So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe (now she lived in Jerusalem in the second quarter); and they talked with her.

2 Kings 22:3 names the man King Josiah sent to the LORD’s house as Shaphan the scribe, the son of Azaliah the son of Meshullam, and 22:12 names Ahikam the son of Shaphan and Shaphan the scribe side by side among those whom the king commands. Both editions read so. The text does not say whether Ahikam’s father Shaphan is Shaphan the scribe. This collection records the two apart, and does not decide whether they are the same man.

“To your grave in peace” at 2 Kings 22:20 and the death at Megiddo at 23:29–30

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: “To your grave in peace” at 2 Kings 22:20 and the death at Megiddo at 23:29–30
  • 2 Kings 22:18–20 gives the word of the LORD, the God of Israel, for “the king of Judah, who sent you to inquire of the LORD”, and in it, “I will gather you to your fathers, and you will be gathered to your grave in peace. Your eyes will not see all the evil which I will bring on this place.” These verses do not name the speaker.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 22:18–20, engwebp

      18But to the king of Judah, who sent you to inquire of the LORD, tell him, “The LORD the God of Israel says, ‘Concerning the words which you have heard,

      19because your heart was tender, and you humbled yourself before the LORD when you heard what I spoke against this place and against its inhabitants, that they should become a desolation and a curse, and have torn your clothes and wept before me, I also have heard you,’ says the LORD.

      20‘Therefore behold, I will gather you to your fathers, and you will be gathered to your grave in peace. Your eyes will not see all the evil which I will bring on this place.’”’” So they brought this message back to the king.

  • 2 Kings 23:29–30 says that in Josiah’s days (WEB “In his days”) Pharaoh Necoh king of Egypt went up against the king of Assyria to the river Euphrates, “and King Josiah went against him, but Pharaoh Necoh killed him at Megiddo when he saw him. His servants carried him dead in a chariot from Megiddo, brought him to Jerusalem, and buried him in his own tomb.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 23:28–30, engwebp

      28Now the rest of the acts of Josiah, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      29In his days Pharaoh Necoh king of Egypt went up against the king of Assyria to the river Euphrates; and King Josiah went against him, but Pharaoh Necoh killed him at Megiddo when he saw him.

      30His servants carried him dead in a chariot from Megiddo, brought him to Jerusalem, and buried him in his own tomb. The people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s place.

  • 2 Chronicles 34:26–28 conveys that the king will be gathered to his grave in peace and not see the coming calamity. 35:20–25 says Josiah fights in the valley of Megiddo, is struck by archers, and dies after being brought to Jerusalem.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 34:26–28, engwebp

      26But to the king of Judah, who sent you to inquire of the LORD, you shall tell him this, ‘The LORD, the God of Israel says: “About the words which you have heard,

      27because your heart was tender, and you humbled yourself before God when you heard his words against this place and against its inhabitants, and have humbled yourself before me, and have torn your clothes and wept before me, I also have heard you,” says the LORD.

      28“Behold, I will gather you to your fathers, and you will be gathered to your grave in peace. Your eyes won’t see all the evil that I will bring on this place and on its inhabitants.”’” They brought back this message to the king.

    • 2CH 35:20–22, engwebp

      20After all this, when Josiah had prepared the temple, Neco king of Egypt went up to fight against Carchemish by the Euphrates, and Josiah went out against him.

      21But he sent ambassadors to him, saying, “What have I to do with you, you king of Judah? I come not against you today, but against the house with which I have war. God has commanded me to make haste. Beware that it is God who is with me, that he not destroy you.”

      22Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and didn’t listen to the words of Neco from the mouth of God, and came to fight in the valley of Megiddo.

    • 2CH 35:23–25, engwebp

      23The archers shot at King Josiah; and the king said to his servants, “Take me away, because I am seriously wounded!”

      24So his servants took him out of the chariot, and put him in the second chariot that he had, and brought him to Jerusalem; and he died, and was buried in the tombs of his fathers. All Judah and Jerusalem mourned for Josiah.

      25Jeremiah lamented for Josiah, and all the singing men and singing women spoke of Josiah in their lamentations to this day; and they made them an ordinance in Israel. Behold, they are written in the lamentations.

2 Kings 22:18–20 and 2 Chronicles 34:26–28 convey that the king will be gathered to his grave in peace. 2 Kings 23:29–30 describes his death at Megiddo and burial, while 2 Chronicles 35:20–25 describes battle and injury in the valley of Megiddo followed by death in Jerusalem. This collection does not settle how the promise of peace relates to these accounts.

Unresolved interpretation: Jehoiachin of 2 Kings 24–25 and Jechoniah of Matthew 1:11
  • Matthew 1:11–12 records in the genealogy of Matthew 1:1–17, “Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon. After the exile to Babylon, Jechoniah became the father of Shealtiel.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • 2 Kings 23:34 says, “Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim”, and 24:6, “So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 23:34–35, engwebp

      34Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away, and he came to Egypt and died there.

      35Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh. He exacted the silver and the gold of the people of the land, from everyone according to his assessment, to give it to Pharaoh Necoh.

    • 2KI 24:5–7, engwebp

      5Now the rest of the acts of Jehoiakim, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      6So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.

      7The king of Egypt didn’t come out of his land any more; for the king of Babylon had taken, from the brook of Egypt to the river Euphrates, all that belonged to the king of Egypt.

  • 2 Kings 24:12 says, “Jehoiachin the king of Judah went out to the king of Babylon—he, his mother, his servants, his princes, and his officers; and the king of Babylon captured him in the eighth year of his reign”, and at 24:15 Jehoiachin is carried away to Babylon.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:10–16, engwebp

      10At that time the servants of Nebuchadnezzar king of Babylon came up to Jerusalem, and the city was besieged.

      11Nebuchadnezzar king of Babylon came to the city while his servants were besieging it,

      12and Jehoiachin the king of Judah went out to the king of Babylon—he, his mother, his servants, his princes, and his officers; and the king of Babylon captured him in the eighth year of his reign.

      13He carried out from there all the treasures of the LORD’s house and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the LORD’s temple, as the LORD had said.

      14He carried away all Jerusalem, and all the princes, and all the mighty men of valor, even ten thousand captives, and all the craftsmen and the smiths. No one remained except the poorest people of the land.

      15He carried away Jehoiachin to Babylon, with the king’s mother, the king’s wives, his officers, and the chief men of the land. He carried them into captivity from Jerusalem to Babylon.

      16All the men of might, even seven thousand, and the craftsmen and the smiths one thousand, all of them strong and fit for war, even them the king of Babylon brought captive to Babylon.

  • 2 Kings 25:27 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, Evilmerodach king of Babylon, in the year that he began to reign, released Jehoiachin king of Judah out of prison”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 25:27–30, engwebp

      27In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, Evilmerodach king of Babylon, in the year that he began to reign, released Jehoiachin king of Judah out of prison,

      28and he spoke kindly to him and set his throne above the throne of the kings who were with him in Babylon,

      29and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life;

      30and for his allowance, there was a continual allowance given him from the king, every day a portion, all the days of his life.

  • Esther 2:6 reads, “who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away”; WEB does not name there who was carried away, and the Korean Revised Version says that Mordecai was (모르드개도 함께 사로잡혔더라).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EST 2:5–7, engwebp

      5There was a certain Jew in the citadel of Susa whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite,

      6who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.

      7He brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother. The maiden was fair and beautiful; and when her father and mother were dead, Mordecai took her for his own daughter.

Matthew 1:11 records that Josiah became the father of Jechoniah and his brothers, and 1:12 that after the exile to Babylon Jechoniah became the father of Shealtiel. 2 Kings 23:34 names Jehoiakim the son of Josiah; 24:6 says that Jehoiachin, Jehoiakim’s son, reigned in his place; 24:12–15 that Jehoiachin went out to the king of Babylon, was captured and was carried away to Babylon; and 25:27 that Jehoiachin king of Judah was released out of prison in the thirty-seventh year of his captivity. Esther 2:6 speaks of “the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away”, and names no father or son of Jeconiah. The Korean Revised Version reads 여고냐 in Matthew and in Esther 2:6 and 여호야긴 in 2 Kings, and WEB reads Jechoniah in Matthew, Jeconiah in Esther 2:6 and Jehoiachin in 2 Kings. This collection records the Jeconiah of Esther 2:6 in the same entry as Matthew’s Jechoniah, and Jehoiachin, whose name is written otherwise, apart. The text does not say whether Jehoiachin and Jechoniah are the same man, and this collection does not decide it.

Unresolved interpretation: The sons of Josiah at 1 Chronicles 3:15
  • 2 Kings 23:30 says, “The people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s place”, and 23:34, “Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 23:28–30, engwebp

      28Now the rest of the acts of Josiah, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      29In his days Pharaoh Necoh king of Egypt went up against the king of Assyria to the river Euphrates; and King Josiah went against him, but Pharaoh Necoh killed him at Megiddo when he saw him.

      30His servants carried him dead in a chariot from Megiddo, brought him to Jerusalem, and buried him in his own tomb. The people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s place.

    • 2KI 23:34–35, engwebp

      34Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away, and he came to Egypt and died there.

      35Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh. He exacted the silver and the gold of the people of the land, from everyone according to his assessment, to give it to Pharaoh Necoh.

  • 1 Chronicles 3:15 says, “The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:10–16, engwebp

      10Solomon’s son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son,

      11Joram his son, Ahaziah his son, Joash his son,

      12Amaziah his son, Azariah his son, Jotham his son,

      13Ahaz his son, Hezekiah his son, Manasseh his son,

      14Amon his son, and Josiah his son.

      15The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.

      16The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.

  • Jeremiah 22:11 says, “For the LORD says touching Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, and who went out of this place: ‘He won’t return there any more.’” and 22:12, “But he will die in the place where they have led him captive. He will see this land no more.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 22:10–12, engwebp

      10Don’t weep for the dead. Don’t bemoan him; but weep bitterly for him who goes away, for he will return no more, and not see his native country.

      11For the LORD says touching Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, and who went out of this place: “He won’t return there any more.

      12But he will die in the place where they have led him captive. He will see this land no more.”

2 Kings 23:30 names Jehoahaz the son of Josiah, and 23:34 Eliakim the son of Josiah, whose name was changed to Jehoiakim. 1 Chronicles 3:15 names the sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum, and does not name Jehoahaz. Jeremiah 22:11 gives the LORD’s word touching “Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, and who went out of this place”. This collection records the Jehoiakim and the Zedekiah of 3:15 in their entries, and Johanan and Shallum in a list of names as sons of Josiah, linked to no entry. It records the Shallum of Jeremiah 22:11 in the entry of Jehoahaz (son of Josiah), because that verse gives him the father 2 Kings 23:30 gives Jehoahaz and tells again of one who reigned instead of Josiah his father; it keeps the Shallum of 1 Chronicles 3:15 in the list of names. The text does not say whether Jehoahaz is among the sons of 3:15, or which of them he would be, and this collection does not decide it. Nor does the text say whether the Shallum of Jeremiah 22:11 and the Shallum of 1 Chronicles 3:15 are one man, and this collection does not decide that either.

Unresolved interpretation: Jeconiah the son of Jehoiakim: 1 Chronicles 3:16 and Matthew 1:11
  • 2 Kings 24:6 says, “So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:5–7, engwebp

      5Now the rest of the acts of Jehoiakim, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      6So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.

      7The king of Egypt didn’t come out of his land any more; for the king of Babylon had taken, from the brook of Egypt to the river Euphrates, all that belonged to the king of Egypt.

  • 1 Chronicles 3:16 says, “The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:10–16, engwebp

      10Solomon’s son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son,

      11Joram his son, Ahaziah his son, Joash his son,

      12Amaziah his son, Azariah his son, Jotham his son,

      13Ahaz his son, Hezekiah his son, Manasseh his son,

      14Amon his son, and Josiah his son.

      15The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.

      16The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.

  • Matthew 1:11–12 records in the genealogy of Matthew 1:1–17, “Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon. After the exile to Babylon, Jechoniah became the father of Shealtiel.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • Jeremiah 22:24 says, “though Coniah the son of Jehoiakim king of Judah were the signet on my right hand”, and 24:1, “after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon”; 37:1 says, “Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim”. 52:31 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison.”
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 22:24–30, engwebp

      24“As I live,” says the LORD, “though Coniah the son of Jehoiakim king of Judah were the signet on my right hand, I would still pluck you from there.

      25I would give you into the hand of those who seek your life, and into the hand of them of whom you are afraid, even into the hand of Nebuchadnezzar king of Babylon, and into the hand of the Chaldeans.

      26I will cast you out with your mother who bore you into another country, where you were not born; and there you will die.

      27But to the land to which their soul longs to return, there they will not return.”

      28Is this man Coniah a despised broken vessel? Is he a vessel in which no one delights? Why are they cast out, he and his offspring, and cast into a land which they don’t know?

      29O earth, earth, earth, hear the LORD’s word!

      30The LORD says, “Record this man as childless, a man who will not prosper in his days; for no more will a man of his offspring prosper, sitting on David’s throne and ruling in Judah.”

    • JER 24:1–10, engwebp

      1The LORD showed me, and behold, two baskets of figs were set before the LORD’s temple, after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon.

      2One basket had very good figs, like the figs that are first-ripe; and the other basket had very bad figs, which could not be eaten, they were so bad.

      3Then the LORD asked me, “What do you see, Jeremiah?” I said, “Figs. The good figs are very good, and the bad are very bad, so bad that they can’t be eaten.”

      4The LORD’s word came to me, saying,

      5“The LORD, the God of Israel says: ‘Like these good figs, so I will regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, as good.

      6For I will set my eyes on them for good, and I will bring them again to this land. I will build them, and not pull them down. I will plant them, and not pluck them up.

      7I will give them a heart to know me, that I am the LORD. They will be my people, and I will be their God; for they will return to me with their whole heart.

      8“‘As the bad figs, which can’t be eaten, they are so bad,’ surely the LORD says, ‘So I will give up Zedekiah the king of Judah, and his princes, and the remnant of Jerusalem who remain in this land, and those who dwell in the land of Egypt.

      9I will even give them up to be tossed back and forth among all the kingdoms of the earth for evil, to be a reproach and a proverb, a taunt and a curse, in all places where I will drive them.

      10I will send the sword, the famine, and the pestilence among them, until they are consumed from off the land that I gave to them and to their fathers.’”

    • JER 37:1–2, engwebp

      1Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim, whom Nebuchadnezzar king of Babylon made king in the land of Judah.

      2But neither he, nor his servants, nor the people of the land, listened to the LORD’s words, which he spoke by the prophet Jeremiah.

    • JER 52:31–34, engwebp

      31In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison.

      32He spoke kindly to him, and set his throne above the throne of the kings who were with him in Babylon,

      33and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life.

      34For his allowance, there was a continual allowance given him by the king of Babylon, every day a portion until the day of his death, all the days of his life.

Matthew 1:11 records that Josiah became the father of Jechoniah and his brothers, and 1 Chronicles 3:16 names Jeconiah among the sons of Jehoiakim. 2 Kings 24:6 says that Jehoiachin, Jehoiakim’s son, reigned in his place. The Korean Revised Version reads 여고냐 in 1 Chronicles and Matthew and 여호야긴 in 2 Kings, and WEB reads Jeconiah, Jechoniah and Jehoiachin. Jeremiah 22:24 calls Coniah “the son of Jehoiakim king of Judah”, and 24:1 calls Jeconiah “the son of Jehoiakim, king of Judah”; 37:1 says that Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim; and 52:31 names Jehoiachin king of Judah. In these verses of Jeremiah the Korean Revised Version reads 고니야 (22:24, 22:28, 37:1), 여고냐 (24:1) and 여호야긴 (52:31), and WEB Coniah, Jeconiah and Jehoiachin. This collection records the Jeconiah of 1 Chronicles 3:16 in the same entry as Matthew’s Jechoniah, records the relationship of Josiah and Jechoniah that Matthew 1:11 gives, and records the relationship to Jehoiakim that 1 Chronicles 3:16 gives only in a list of names. It records the Coniah and Jeconiah of these verses of Jeremiah in that entry too, with no relationship from Jehoiakim, and records Jehoiachin, whose name is written otherwise, apart, with Jeremiah 52:31. Matthew gives Josiah as the father of Jechoniah, and 1 Chronicles and Jeremiah call Jeconiah and Coniah the son of Jehoiakim; the text does not say whether Jehoiachin and Jechoniah are the same man. This collection decides neither.

Unresolved interpretation: Abdon and Achbor among Josiah’s envoys to Huldah
  • 2 Chronicles 34:20–22 names Abdon son of Micah among the envoys.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 34:20–22, engwebp

      20The king commanded Hilkiah, Ahikam the son of Shaphan, Abdon the son of Micah, Shaphan the scribe, and Asaiah the king’s servant, saying,

      21“Go inquire of the LORD for me, and for those who are left in Israel and in Judah, concerning the words of the book that is found; for great is the LORD’s wrath that is poured out on us, because our fathers have not kept the LORD’s word, to do according to all that is written in this book.”

      22So Hilkiah and those whom the king had commanded went to Huldah the prophetess, the wife of Shallum the son of Tokhath, the son of Hasrah, keeper of the wardrobe (now she lived in Jerusalem in the second quarter), and they spoke to her to that effect.

  • 2 Kings 22:12–14 names Achbor son of Micaiah among the envoys.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 22:12–14, engwebp

      12The king commanded Hilkiah the priest, Ahikam the son of Shaphan, Achbor the son of Micaiah, Shaphan the scribe, and Asaiah the king’s servant, saying,

      13“Go inquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found; for great is the LORD’s wrath that is kindled against us, because our fathers have not listened to the words of this book, to do according to all that which is written concerning us.”

      14So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe (now she lived in Jerusalem in the second quarter); and they talked with her.

The envoys occupy corresponding roles, but both editions differ in name and patronymic; the entries remain separate.

Unresolved interpretation: The time used to compare Josiah’s Passover
  • 2 Kings 23:21–23 says no such Passover had been kept from the days of the judges who judged Israel.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 23:21–23, engwebp

      21The king commanded all the people, saying, “Keep the Passover to the LORD your God, as it is written in this book of the covenant.”

      22Surely there was not kept such a Passover from the days of the judges who judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah;

      23but in the eighteenth year of King Josiah, this Passover was kept to the LORD in Jerusalem.

  • 2 Chronicles 35:16–19 says no such Passover had been kept in Israel since Samuel the prophet.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 35:16–19, engwebp

      16So all the service of the LORD was prepared the same day, to keep the Passover, and to offer burnt offerings on the LORD’s altar, according to the commandment of King Josiah.

      17The children of Israel who were present kept the Passover at that time, and the feast of unleavened bread seven days.

      18There was no Passover like that kept in Israel from the days of Samuel the prophet, nor did any of the kings of Israel keep such a Passover as Josiah kept—with the priests, the Levites, and all Judah and Israel who were present, and the inhabitants of Jerusalem.

      19This Passover was kept in the eighteenth year of the reign of Josiah.

Both books single out the Passover in Josiah’s eighteenth year, but Kings compares it with the days of the judges and Chronicles with the time since Samuel. This collection does not infer identical scopes for those expressions.

Jehoiachin of 2 Kings 24–25 and Jechoniah of Matthew 1:11

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jehoiachin of 2 Kings 24–25 and Jechoniah of Matthew 1:11
  • Matthew 1:11–12 records in the genealogy of Matthew 1:1–17, “Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon. After the exile to Babylon, Jechoniah became the father of Shealtiel.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • 2 Kings 23:34 says, “Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim”, and 24:6, “So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 23:34–35, engwebp

      34Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away, and he came to Egypt and died there.

      35Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh. He exacted the silver and the gold of the people of the land, from everyone according to his assessment, to give it to Pharaoh Necoh.

    • 2KI 24:5–7, engwebp

      5Now the rest of the acts of Jehoiakim, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      6So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.

      7The king of Egypt didn’t come out of his land any more; for the king of Babylon had taken, from the brook of Egypt to the river Euphrates, all that belonged to the king of Egypt.

  • 2 Kings 24:12 says, “Jehoiachin the king of Judah went out to the king of Babylon—he, his mother, his servants, his princes, and his officers; and the king of Babylon captured him in the eighth year of his reign”, and at 24:15 Jehoiachin is carried away to Babylon.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:10–16, engwebp

      10At that time the servants of Nebuchadnezzar king of Babylon came up to Jerusalem, and the city was besieged.

      11Nebuchadnezzar king of Babylon came to the city while his servants were besieging it,

      12and Jehoiachin the king of Judah went out to the king of Babylon—he, his mother, his servants, his princes, and his officers; and the king of Babylon captured him in the eighth year of his reign.

      13He carried out from there all the treasures of the LORD’s house and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the LORD’s temple, as the LORD had said.

      14He carried away all Jerusalem, and all the princes, and all the mighty men of valor, even ten thousand captives, and all the craftsmen and the smiths. No one remained except the poorest people of the land.

      15He carried away Jehoiachin to Babylon, with the king’s mother, the king’s wives, his officers, and the chief men of the land. He carried them into captivity from Jerusalem to Babylon.

      16All the men of might, even seven thousand, and the craftsmen and the smiths one thousand, all of them strong and fit for war, even them the king of Babylon brought captive to Babylon.

  • 2 Kings 25:27 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, Evilmerodach king of Babylon, in the year that he began to reign, released Jehoiachin king of Judah out of prison”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 25:27–30, engwebp

      27In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, Evilmerodach king of Babylon, in the year that he began to reign, released Jehoiachin king of Judah out of prison,

      28and he spoke kindly to him and set his throne above the throne of the kings who were with him in Babylon,

      29and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life;

      30and for his allowance, there was a continual allowance given him from the king, every day a portion, all the days of his life.

  • Esther 2:6 reads, “who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away”; WEB does not name there who was carried away, and the Korean Revised Version says that Mordecai was (모르드개도 함께 사로잡혔더라).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EST 2:5–7, engwebp

      5There was a certain Jew in the citadel of Susa whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite,

      6who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.

      7He brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother. The maiden was fair and beautiful; and when her father and mother were dead, Mordecai took her for his own daughter.

Matthew 1:11 records that Josiah became the father of Jechoniah and his brothers, and 1:12 that after the exile to Babylon Jechoniah became the father of Shealtiel. 2 Kings 23:34 names Jehoiakim the son of Josiah; 24:6 says that Jehoiachin, Jehoiakim’s son, reigned in his place; 24:12–15 that Jehoiachin went out to the king of Babylon, was captured and was carried away to Babylon; and 25:27 that Jehoiachin king of Judah was released out of prison in the thirty-seventh year of his captivity. Esther 2:6 speaks of “the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away”, and names no father or son of Jeconiah. The Korean Revised Version reads 여고냐 in Matthew and in Esther 2:6 and 여호야긴 in 2 Kings, and WEB reads Jechoniah in Matthew, Jeconiah in Esther 2:6 and Jehoiachin in 2 Kings. This collection records the Jeconiah of Esther 2:6 in the same entry as Matthew’s Jechoniah, and Jehoiachin, whose name is written otherwise, apart. The text does not say whether Jehoiachin and Jechoniah are the same man, and this collection does not decide it.

Unresolved interpretation: Jeconiah the son of Jehoiakim: 1 Chronicles 3:16 and Matthew 1:11
  • 2 Kings 24:6 says, “So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:5–7, engwebp

      5Now the rest of the acts of Jehoiakim, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      6So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.

      7The king of Egypt didn’t come out of his land any more; for the king of Babylon had taken, from the brook of Egypt to the river Euphrates, all that belonged to the king of Egypt.

  • 1 Chronicles 3:16 says, “The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:10–16, engwebp

      10Solomon’s son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son,

      11Joram his son, Ahaziah his son, Joash his son,

      12Amaziah his son, Azariah his son, Jotham his son,

      13Ahaz his son, Hezekiah his son, Manasseh his son,

      14Amon his son, and Josiah his son.

      15The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.

      16The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.

  • Matthew 1:11–12 records in the genealogy of Matthew 1:1–17, “Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon. After the exile to Babylon, Jechoniah became the father of Shealtiel.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • Jeremiah 22:24 says, “though Coniah the son of Jehoiakim king of Judah were the signet on my right hand”, and 24:1, “after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon”; 37:1 says, “Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim”. 52:31 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison.”
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 22:24–30, engwebp

      24“As I live,” says the LORD, “though Coniah the son of Jehoiakim king of Judah were the signet on my right hand, I would still pluck you from there.

      25I would give you into the hand of those who seek your life, and into the hand of them of whom you are afraid, even into the hand of Nebuchadnezzar king of Babylon, and into the hand of the Chaldeans.

      26I will cast you out with your mother who bore you into another country, where you were not born; and there you will die.

      27But to the land to which their soul longs to return, there they will not return.”

      28Is this man Coniah a despised broken vessel? Is he a vessel in which no one delights? Why are they cast out, he and his offspring, and cast into a land which they don’t know?

      29O earth, earth, earth, hear the LORD’s word!

      30The LORD says, “Record this man as childless, a man who will not prosper in his days; for no more will a man of his offspring prosper, sitting on David’s throne and ruling in Judah.”

    • JER 24:1–10, engwebp

      1The LORD showed me, and behold, two baskets of figs were set before the LORD’s temple, after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon.

      2One basket had very good figs, like the figs that are first-ripe; and the other basket had very bad figs, which could not be eaten, they were so bad.

      3Then the LORD asked me, “What do you see, Jeremiah?” I said, “Figs. The good figs are very good, and the bad are very bad, so bad that they can’t be eaten.”

      4The LORD’s word came to me, saying,

      5“The LORD, the God of Israel says: ‘Like these good figs, so I will regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, as good.

      6For I will set my eyes on them for good, and I will bring them again to this land. I will build them, and not pull them down. I will plant them, and not pluck them up.

      7I will give them a heart to know me, that I am the LORD. They will be my people, and I will be their God; for they will return to me with their whole heart.

      8“‘As the bad figs, which can’t be eaten, they are so bad,’ surely the LORD says, ‘So I will give up Zedekiah the king of Judah, and his princes, and the remnant of Jerusalem who remain in this land, and those who dwell in the land of Egypt.

      9I will even give them up to be tossed back and forth among all the kingdoms of the earth for evil, to be a reproach and a proverb, a taunt and a curse, in all places where I will drive them.

      10I will send the sword, the famine, and the pestilence among them, until they are consumed from off the land that I gave to them and to their fathers.’”

    • JER 37:1–2, engwebp

      1Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim, whom Nebuchadnezzar king of Babylon made king in the land of Judah.

      2But neither he, nor his servants, nor the people of the land, listened to the LORD’s words, which he spoke by the prophet Jeremiah.

    • JER 52:31–34, engwebp

      31In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison.

      32He spoke kindly to him, and set his throne above the throne of the kings who were with him in Babylon,

      33and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life.

      34For his allowance, there was a continual allowance given him by the king of Babylon, every day a portion until the day of his death, all the days of his life.

Matthew 1:11 records that Josiah became the father of Jechoniah and his brothers, and 1 Chronicles 3:16 names Jeconiah among the sons of Jehoiakim. 2 Kings 24:6 says that Jehoiachin, Jehoiakim’s son, reigned in his place. The Korean Revised Version reads 여고냐 in 1 Chronicles and Matthew and 여호야긴 in 2 Kings, and WEB reads Jeconiah, Jechoniah and Jehoiachin. Jeremiah 22:24 calls Coniah “the son of Jehoiakim king of Judah”, and 24:1 calls Jeconiah “the son of Jehoiakim, king of Judah”; 37:1 says that Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim; and 52:31 names Jehoiachin king of Judah. In these verses of Jeremiah the Korean Revised Version reads 고니야 (22:24, 22:28, 37:1), 여고냐 (24:1) and 여호야긴 (52:31), and WEB Coniah, Jeconiah and Jehoiachin. This collection records the Jeconiah of 1 Chronicles 3:16 in the same entry as Matthew’s Jechoniah, records the relationship of Josiah and Jechoniah that Matthew 1:11 gives, and records the relationship to Jehoiakim that 1 Chronicles 3:16 gives only in a list of names. It records the Coniah and Jeconiah of these verses of Jeremiah in that entry too, with no relationship from Jehoiakim, and records Jehoiachin, whose name is written otherwise, apart, with Jeremiah 52:31. Matthew gives Josiah as the father of Jechoniah, and 1 Chronicles and Jeremiah call Jeconiah and Coniah the son of Jehoiakim; the text does not say whether Jehoiachin and Jechoniah are the same man. This collection decides neither.

Unresolved interpretation: Jehoiachin’s age at accession
  • 2 Kings 24:8–9 says Jehoiachin was eighteen when he began to reign and reigned three months in Jerusalem.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:8–9, engwebp

      8Jehoiachin was eighteen years old when he began to reign, and he reigned in Jerusalem three months. His mother’s name was Nehushta the daughter of Elnathan of Jerusalem.

      9He did that which was evil in the LORD’s sight, according to all that his father had done.

  • 2 Chronicles 36:9–10 says Jehoiachin was eight when he began to reign and reigned three months and ten days in Jerusalem.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 36:9–10, engwebp

      9Jehoiachin was eight years old when he began to reign, and he reigned three months and ten days in Jerusalem. He did that which was evil in the LORD’s sight.

      10At the return of the year, King Nebuchadnezzar sent and brought him to Babylon, with the valuable vessels of the LORD’s house, and made Zedekiah his brother king over Judah and Jerusalem.

Kings and Chronicles give eighteen and eight respectively for Jehoiachin’s age, and three months versus three months and ten days for his reign. This collection does not alter either account to fit the other.

Unresolved interpretation: Zedekiah’s kinship to Jehoiachin
  • 2 Kings 24:17 calls Mattaniah, renamed Zedekiah, Jehoiachin’s father’s brother in WEB, and 아자비 in the Korean Revised Version.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:17–20, engwebp

      17The king of Babylon made Mattaniah, Jehoiachin’s father’s brother, king in his place, and changed his name to Zedekiah.

      18Zedekiah was twenty-one years old when he began to reign, and he reigned eleven years in Jerusalem. His mother’s name was Hamutal the daughter of Jeremiah of Libnah.

      19He did that which was evil in the LORD’s sight, according to all that Jehoiakim had done.

      20For through the anger of the LORD, this happened in Jerusalem and Judah, until he had cast them out from his presence. Then Zedekiah rebelled against the king of Babylon.

  • At 2 Chronicles 36:10 the Korean Revised Version calls Zedekiah Jehoiachin’s 아자비, a paternal uncle, while WEB calls him his brother.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 36:9–10, engwebp

      9Jehoiachin was eight years old when he began to reign, and he reigned three months and ten days in Jerusalem. He did that which was evil in the LORD’s sight.

      10At the return of the year, King Nebuchadnezzar sent and brought him to Babylon, with the valuable vessels of the LORD’s house, and made Zedekiah his brother king over Judah and Jerusalem.

2 Kings 24:17 and the Korean of 2 Chronicles 36:10 describe Zedekiah as Jehoiachin’s paternal uncle; WEB 2 Chronicles 36:10 says brother. This collection preserves those statements without turning one kinship term into the other.

Unresolved interpretation: The days, the cubits and the number of men at 2 Kings 25:8, 25:17, 25:19 and 25:27 and Jeremiah 52:12, 52:22, 52:25 and 52:31
  • 2 Kings 25:8 says, “in the fifth month, on the seventh day of the month, which was the nineteenth year of King Nebuchadnezzar king of Babylon”; 25:17 says of the capital of bronze on the pillar, “The height of the capital was three cubits”; 25:19 names among those taken out of the city “an officer who was set over the men of war; and five men of those who saw the king’s face, who were found in the city”; and 25:27 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month”.
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 25:8–12, engwebp

      8Now in the fifth month, on the seventh day of the month, which was the nineteenth year of King Nebuchadnezzar king of Babylon, Nebuzaradan the captain of the guard, a servant of the king of Babylon, came to Jerusalem.

      9He burned the LORD’s house, the king’s house, and all the houses of Jerusalem. He burned every great house with fire.

      10All the army of the Chaldeans, who were with the captain of the guard, broke down the walls around Jerusalem.

      11Nebuzaradan the captain of the guard carried away captive the rest of the people who were left in the city and those who had deserted to the king of Babylon—all the rest of the multitude.

      12But the captain of the guard left some of the poorest of the land to work the vineyards and fields.

    • 2KI 25:13–17, engwebp

      13The Chaldeans broke up the pillars of bronze that were in the LORD’s house and the bases and the bronze sea that were in the LORD’s house, and carried the bronze pieces to Babylon.

      14They took away the pots, the shovels, the snuffers, the spoons, and all the vessels of bronze with which they ministered.

      15The captain of the guard took away the fire pans, the basins, that which was of gold, for gold, and that which was of silver, for silver.

      16The two pillars, the one sea, and the bases, which Solomon had made for the LORD’s house, the bronze of all these vessels was not weighed.

      17The height of the one pillar was eighteen cubits, and a capital of bronze was on it. The height of the capital was three cubits, with network and pomegranates on the capital around it, all of bronze; and the second pillar with its network was like these.

    • 2KI 25:18–21, engwebp

      18The captain of the guard took Seraiah the chief priest, Zephaniah the second priest, and the three keepers of the threshold;

      19and out of the city he took an officer who was set over the men of war; and five men of those who saw the king’s face, who were found in the city; and the scribe, the captain of the army, who mustered the people of the land, and sixty men of the people of the land who were found in the city.

      20Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.

      21The king of Babylon attacked them and put them to death at Riblah in the land of Hamath. So Judah was carried away captive out of his land.

    • 2KI 25:27–30, engwebp

      27In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, Evilmerodach king of Babylon, in the year that he began to reign, released Jehoiachin king of Judah out of prison,

      28and he spoke kindly to him and set his throne above the throne of the kings who were with him in Babylon,

      29and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life;

      30and for his allowance, there was a continual allowance given him from the king, every day a portion, all the days of his life.

  • Jeremiah 52:12 says, “in the fifth month, in the tenth day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon”; 52:22 says of the capital of bronze on the pillar, “the height of the one capital was five cubits”; 52:25 names among those taken out of the city “an officer who was set over the men of war; and seven men of those who saw the king’s face, who were found in the city”; and 52:31 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month”.
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 52:12–16, engwebp

      12Now in the fifth month, in the tenth day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, Nebuzaradan the captain of the guard, who stood before the king of Babylon, came into Jerusalem.

      13He burned the LORD’s house, and the king’s house; and all the houses of Jerusalem, even every great house, he burned with fire.

      14All the army of the Chaldeans, who were with the captain of the guard, broke down all the walls of Jerusalem all around.

      15Then Nebuzaradan the captain of the guard carried away captive of the poorest of the people, and the rest of the people who were left in the city, and those who fell away, who defected to the king of Babylon, and the rest of the multitude.

      16But Nebuzaradan the captain of the guard left of the poorest of the land to be vineyard keepers and farmers.

    • JER 52:17–23, engwebp

      17The Chaldeans broke the pillars of bronze that were in the LORD’s house and the bases and the bronze sea that were in the LORD’s house in pieces, and carried all of their bronze to Babylon.

      18They also took away the pots, the shovels, the snuffers, the basins, the spoons, and all the vessels of bronze with which they ministered.

      19The captain of the guard took away the cups, the fire pans, the basins, the pots, the lamp stands, the spoons, and the bowls; that which was of gold, as gold, and that which was of silver, as silver.

      20They took the two pillars, the one sea, and the twelve bronze bulls that were under the bases, which King Solomon had made for the LORD’s house. The bronze of all these vessels was without weight.

      21As for the pillars, the height of the one pillar was eighteen cubits; and a line of twelve cubits encircled it; and its thickness was four fingers. It was hollow.

      22A capital of bronze was on it; and the height of the one capital was five cubits, with network and pomegranates on the capital all around, all of bronze. The second pillar also had the same, with pomegranates.

      23There were ninety-six pomegranates on the sides; all the pomegranates were one hundred on the network all around.

    • JER 52:24–27, engwebp

      24The captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the threshold,

      25and out of the city he took an officer who was set over the men of war; and seven men of those who saw the king’s face, who were found in the city; and the scribe of the captain of the army, who mustered the people of the land; and sixty men of the people of the land, who were found in the middle of the city.

      26Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.

      27The king of Babylon struck them, and put them to death at Riblah in the land of Hamath. So Judah was carried away captive out of his land.

    • JER 52:31–34, engwebp

      31In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison.

      32He spoke kindly to him, and set his throne above the throne of the kings who were with him in Babylon,

      33and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life.

      34For his allowance, there was a continual allowance given him by the king of Babylon, every day a portion until the day of his death, all the days of his life.

2 Kings 25:8 gives the seventh day of the fifth month, and Jeremiah 52:12 the tenth day. 2 Kings 25:17 gives the height of the capital as three cubits, and Jeremiah 52:22 as five cubits. 2 Kings 25:19 names an officer who was set over the men of war and five men of those who saw the king’s face, and Jeremiah 52:25 an officer and seven men (the Korean Revised Version reads 내시 하나 at 2 Kings 25:19 and 장관 하나 at Jeremiah 52:25, where WEB reads “an officer” in both). 2 Kings 25:27 gives the twenty-seventh day of the twelfth month, and Jeremiah 52:31 the twenty-fifth day. Both editions give the two books’ numbers so. This collection keeps each book’s numbers as that book gives them, does not alter either to fit the other, and does not decide why they differ.

Riblah in the land of Hamath at 2 Kings 23:33 (the Korean 립나), the Riblah of Numbers 34:11, and Libnah

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Riblah in the land of Hamath at 2 Kings 23:33 (the Korean 립나), the Riblah of Numbers 34:11, and Libnah
  • Numbers 34:10–11 marks out the east border: “The border shall go down from Shepham to Riblah, on the east side of Ain.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 34:10–12, engwebp

      10“‘You shall mark out your east border from Hazar Enan to Shepham.

      11The border shall go down from Shepham to Riblah, on the east side of Ain. The border shall go down, and shall reach to the side of the sea of Chinnereth eastward.

      12The border shall go down to the Jordan, and end at the Salt Sea. This shall be your land according to its borders around it.’”

  • Joshua 10:29 says, “Joshua passed from Makkedah, and all Israel with him, to Libnah, and fought against Libnah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 10:29–30, engwebp

      29Joshua passed from Makkedah, and all Israel with him, to Libnah, and fought against Libnah.

      30The LORD delivered it also, with its king, into the hand of Israel. He struck it with the edge of the sword, and all the souls who were in it. He left no one remaining in it. He did to its king as he had done to the king of Jericho.

  • 2 Kings 23:31 calls Jehoahaz’s mother “Hamutal the daughter of Jeremiah of Libnah”, and 23:33 says of Jehoahaz, “Pharaoh Necoh put him in bonds at Riblah in the land of Hamath, that he might not reign in Jerusalem”. The Korean Revised Version writes 립나 in both verses (립나 예레미야의 딸; 하맛 땅 립나).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 23:31–33, engwebp

      31Jehoahaz was twenty-three years old when he began to reign; and he reigned three months in Jerusalem. His mother’s name was Hamutal the daughter of Jeremiah of Libnah.

      32He did that which was evil in the LORD’s sight, according to all that his fathers had done.

      33Pharaoh Necoh put him in bonds at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of one hundred talents of silver and a talent of gold.

  • 2 Kings 25:20–21 says, “Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah. The king of Babylon attacked them and put them to death at Riblah in the land of Hamath.” The Korean Revised Version writes 립나 for Riblah in both verses.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 25:18–21, engwebp

      18The captain of the guard took Seraiah the chief priest, Zephaniah the second priest, and the three keepers of the threshold;

      19and out of the city he took an officer who was set over the men of war; and five men of those who saw the king’s face, who were found in the city; and the scribe, the captain of the army, who mustered the people of the land, and sixty men of the people of the land who were found in the city.

      20Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.

      21The king of Babylon attacked them and put them to death at Riblah in the land of Hamath. So Judah was carried away captive out of his land.

Numbers 34:11 says that the east border goes down from Shepham to Riblah, and Joshua 10:29 that Joshua passed from Makkedah to Libnah, and fought against Libnah. 2 Kings 23:33 and 25:21 name a place in the land of Hamath, which the Korean Revised Version writes 립나 and WEB Riblah. In the same passage, 23:31–33, the Korean Revised Version writes 립나 also in 립나 예레미야, which names Hamutal’s father and which WEB reads “Jeremiah of Libnah”; at Numbers 34:11 it writes 리블라. The text does not say whether this place in the land of Hamath is the Riblah of Numbers 34:11, nor how it stands to Libnah. This collection records it as its own entry, Riblah (in the land of Hamath), apart from that Riblah and from Libnah, and decides nothing.

The “he” of Genesis 10:11 who went into Assyria and built the cities

AI-assisted, human review pending, 2026-09-20

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The “he” of Genesis 10:11 who went into Assyria and built the cities
  • 10:8–10 say, “Cush became the father of Nimrod”, and that the beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. 10:11 goes on, “Out of that land he went into Assyria”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • 10:11–12 do not name the one who went and built; they say only “he”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

Both editions go on from 10:8–10 with “he”, so this collection records the building as Nimrod’s part and as his BUILT relations, while the summary says only “he”, as 10:11–12 do. The two verses do not name him, and the judgement is left to human review.

Sheshbazzar and Zerubbabel

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Sheshbazzar and Zerubbabel
  • Ezra 1:8 says that Cyrus king of Persia brought out the vessels by the hand of Mithredath the treasurer, “and counted them out to Sheshbazzar the prince of Judah”; 1:11 says, “Sheshbazzar brought all these up when the captives were brought up from Babylon to Jerusalem.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 1:7–11, engwebp

      7Also Cyrus the king brought out the vessels of the LORD’s house, which Nebuchadnezzar had brought out of Jerusalem, and had put in the house of his gods;

      8even those, Cyrus king of Persia brought out by the hand of Mithredath the treasurer, and counted them out to Sheshbazzar the prince of Judah.

      9This is the number of them: thirty platters of gold, one thousand platters of silver, twenty-nine knives,

      10thirty bowls of gold, four hundred ten silver bowls of a second kind, and one thousand other vessels.

      11All the vessels of gold and of silver were five thousand four hundred. Sheshbazzar brought all these up when the captives were brought up from Babylon to Jerusalem.

  • Ezra 3:8 says that in the second year of their coming to God’s house at Jerusalem, in the second month, Zerubbabel the son of Shealtiel, Jeshua the son of Jozadak, and the rest of their brothers the priests and the Levites, and all those who had come out of the captivity to Jerusalem, began the work; 3:10 says, “When the builders laid the foundation of the LORD’s temple”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 3:8–9, engwebp

      8Now in the second year of their coming to God’s house at Jerusalem, in the second month, Zerubbabel the son of Shealtiel, Jeshua the son of Jozadak, and the rest of their brothers the priests and the Levites, and all those who had come out of the captivity to Jerusalem, began the work and appointed the Levites, from twenty years old and upward, to have the oversight of the work of the LORD’s house.

      9Then Jeshua stood with his sons and his brothers, Kadmiel and his sons, the sons of Judah, together to have the oversight of the workmen in God’s house: the sons of Henadad, with their sons and their brothers the Levites.

    • EZR 3:10–11, engwebp

      10When the builders laid the foundation of the LORD’s temple, they set the priests in their vestments with trumpets, with the Levites the sons of Asaph with cymbals, to praise the LORD, according to the directions of David king of Israel.

      11They sang to one another in praising and giving thanks to the LORD, “For he is good, for his loving kindness endures forever toward Israel.” All the people shouted with a great shout, when they praised the LORD, because the foundation of the LORD’s house had been laid.

  • Ezra 5:14 says, in the answer that begins at 5:11, that the gold and silver vessels Cyrus the king took out of the temple of Babylon “were delivered to one whose name was Sheshbazzar, whom he had made governor”; 5:16 gives, “Then the same Sheshbazzar came and laid the foundations of God’s house which is in Jerusalem. Since that time even until now it has been being built, and yet it is not completed.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 5:11–17, engwebp

      11Thus they returned us answer, saying, “We are the servants of the God of heaven and earth and are building the house that was built these many years ago, which a great king of Israel built and finished.

      12But after our fathers had provoked the God of heaven to wrath, he gave them into the hand of Nebuchadnezzar king of Babylon, the Chaldean, who destroyed this house and carried the people away into Babylon.

      13But in the first year of Cyrus king of Babylon, Cyrus the king made a decree to build this house of God.

      14The gold and silver vessels of God’s house, which Nebuchadnezzar took out of the temple that was in Jerusalem and brought into the temple of Babylon, those Cyrus the king also took out of the temple of Babylon, and they were delivered to one whose name was Sheshbazzar, whom he had made governor.

      15He said to him, ‘Take these vessels, go, put them in the temple that is in Jerusalem, and let God’s house be built in its place.’

      16Then the same Sheshbazzar came and laid the foundations of God’s house which is in Jerusalem. Since that time even until now it has been being built, and yet it is not completed.

      17Now therefore, if it seems good to the king, let a search be made in the king’s treasure house, which is there at Babylon, whether it is so that a decree was made by Cyrus the king to build this house of God at Jerusalem; and let the king send his pleasure to us concerning this matter.”

  • Zechariah 4:9 says, “The hands of Zerubbabel have laid the foundation of this house. His hands shall also finish it”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEC 4:6–10, engwebp

      6Then he answered and spoke to me, saying, “This is the LORD’s word to Zerubbabel, saying, ‘Not by might, nor by power, but by my Spirit,’ says the LORD of Armies.

      7Who are you, great mountain? Before Zerubbabel you are a plain; and he will bring out the capstone with shouts of ‘Grace, grace, to it!’”

      8Moreover the LORD’s word came to me, saying,

      9“The hands of Zerubbabel have laid the foundation of this house. His hands shall also finish it; and you will know that the LORD of Armies has sent me to you.

      10Indeed, who despises the day of small things? For these seven shall rejoice, and shall see the plumb line in the hand of Zerubbabel. These are the LORD’s eyes, which run back and forth through the whole earth.”

Both editions write the two names, Sheshbazzar and Zerubbabel. Ezra 1:8 and 1:11 say that Sheshbazzar the prince of Judah received the vessels and brought them up from Babylon to Jerusalem; 3:8–10 say that Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak began the work, and that the builders laid the foundation of the LORD’s temple; and 5:14–16 say, in the answer that begins at 5:11, that the vessels Cyrus the king took out of the temple of Babylon were delivered to one whose name was Sheshbazzar, whom he had made governor, and that the same Sheshbazzar came and laid the foundations of God’s house which is in Jerusalem. Zechariah 4:9 gives, in the LORD’s word, the words “The hands of Zerubbabel have laid the foundation of this house”. The text does not say whether Sheshbazzar and Zerubbabel are one man or two. This collection records them apart and does not decide it.

Artaxerxes of Ezra 4:7–23 and 7:1–26

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Artaxerxes of Ezra 4:7–23 and 7:1–26
  • Ezra 4:17 says, “Then the king sent an answer to Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions who live in Samaria, and in the rest of the country beyond the River”, without the king’s name, and 4:23, “Then when the copy of King Artaxerxes’ letter was read before Rehum, Shimshai the scribe, and their companions, they went in haste to Jerusalem to the Jews, and made them to cease by force of arms.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 4:17–23, engwebp

      17Then the king sent an answer to Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions who live in Samaria, and in the rest of the country beyond the River: Peace.

      18The letter which you sent to us has been plainly read before me.

      19I decreed, and search has been made, and it was found that this city has made insurrection against kings in the past, and that rebellion and revolts have been made in it.

      20There have also been mighty kings over Jerusalem who have ruled over all the country beyond the River; and tribute, custom, and toll was paid to them.

      21Make a decree now to cause these men to cease, and that this city not be built until a decree is made by me.

      22Be careful that you not be slack doing so. Why should damage grow to the hurt of the kings?

      23Then when the copy of King Artaxerxes’ letter was read before Rehum, Shimshai the scribe, and their companions, they went in haste to Jerusalem to the Jews, and made them to cease by force of arms.

  • Ezra 7:1 opens, “Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah”, and 7:6 says, “this Ezra went up from Babylon”, and “the king granted him all his request”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 7:1–6, engwebp

      1Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah,

      2the son of Shallum, the son of Zadok, the son of Ahitub,

      3the son of Amariah, the son of Azariah, the son of Meraioth,

      4the son of Zerahiah, the son of Uzzi, the son of Bukki,

      5the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest—

      6this Ezra went up from Babylon. He was a skilled scribe in the law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the LORD his God’s hand on him.

  • Ezra 7:11 says, “Now this is the copy of the letter that King Artaxerxes gave to Ezra the priest, the scribe”, and the letter opens, “Artaxerxes, king of kings, To Ezra the priest, the scribe of the law of the perfect God of heaven”, and speaks of the silver, the gold, and the vessels for the house of God in Jerusalem.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 7:11–20, engwebp

      11Now this is the copy of the letter that King Artaxerxes gave to Ezra the priest, the scribe, even the scribe of the words of the LORD’s commandments, and of his statutes to Israel:

      12Artaxerxes, king of kings, To Ezra the priest, the scribe of the law of the perfect God of heaven. Now

      13I make a decree that all those of the people of Israel and their priests and the Levites in my realm, who intend of their own free will to go to Jerusalem, go with you.

      14Because you are sent by the king and his seven counselors to inquire concerning Judah and Jerusalem, according to the law of your God which is in your hand,

      15and to carry the silver and gold, which the king and his counselors have freely offered to the God of Israel, whose habitation is in Jerusalem,

      16and all the silver and gold that you will find in all the province of Babylon, with the free will offering of the people and of the priests, offering willingly for the house of their God which is in Jerusalem.

      17Therefore you shall with all diligence buy with this money bulls, rams, and lambs with their meal offerings and their drink offerings, and shall offer them on the altar of the house of your God which is in Jerusalem.

      18Whatever seems good to you and to your brothers to do with the rest of the silver and the gold, do that according to the will of your God.

      19The vessels that are given to you for the service of the house of your God, deliver before the God of Jerusalem.

      20Whatever more will be needed for the house of your God, which you may have occasion to give, give it out of the king’s treasure house.

  • Nehemiah 13:6 says that the speaker (“I”) went to the king “in the thirty-second year of Artaxerxes king of Babylon”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 13:4–9, engwebp

      4Now before this, Eliashib the priest, who was appointed over the rooms of the house of our God, being allied to Tobiah,

      5had prepared for him a great room, where previously they laid the meal offerings, the frankincense, the vessels, and the tithes of the grain, the new wine, and the oil, which were given by commandment to the Levites, the singers, and the gatekeepers; and the wave offerings for the priests.

      6But in all this, I was not at Jerusalem; for in the thirty-second year of Artaxerxes king of Babylon I went to the king; and after some days I asked leave of the king,

      7and I came to Jerusalem, and understood the evil that Eliashib had done for Tobiah, in preparing him a room in the courts of God’s house.

      8It grieved me severely. Therefore I threw all Tobiah’s household stuff out of the room.

      9Then I commanded, and they cleansed the rooms. I brought into them the vessels of God’s house, with the meal offerings and the frankincense again.

Ezra 4:7–23 tells of the letter written to Artaxerxes king of Persia, and says that when the copy of King Artaxerxes’ letter was read, “they went in haste to Jerusalem to the Jews, and made them to cease by force of arms”. Ezra 7:1–6 and 7:11–20 tell of Ezra going up from Babylon in the reign of Artaxerxes king of Persia, and of the letter that King Artaxerxes gave to Ezra. Nehemiah 13:6 says that the speaker (“I”) went to the king “in the thirty-second year of Artaxerxes king of Babylon”. Ezra calls the king of this name the king of Persia, and Nehemiah 13:6 calls him the king of Babylon. This collection records Artaxerxes as one entry, as it does kings of the same name. The text does not say whether the Artaxerxes of Ezra 4 and 7 and Artaxerxes king of Babylon of Nehemiah 13:6 are one king; this collection does not relate the reigns or their years to each other, and does not decide whether they are the same king.

Ezra’s line in Ezra 7:1–5, Seraiah the chief priest and Hilkiah the high priest

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Ezra’s line in Ezra 7:1–5, Seraiah the chief priest and Hilkiah the high priest
  • 2 Samuel 8:17 says, “Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 8:15–18, engwebp

      15David reigned over all Israel; and David executed justice and righteousness for all his people.

      16Joab the son of Zeruiah was over the army, Jehoshaphat the son of Ahilud was recorder,

      17Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests, Seraiah was scribe,

      18Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and David’s sons were chief ministers.

  • 2 Kings 22:3–4 says that in the eighteenth year of King Josiah the king sent Shaphan the scribe to the LORD’s house, saying words that begin, “Go up to Hilkiah the high priest, that he may count the money which is brought into the LORD’s house”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 22:3–7, engwebp

      3In the eighteenth year of King Josiah, the king sent Shaphan, the son of Azaliah the son of Meshullam, the scribe, to the LORD’s house, saying,

      4“Go up to Hilkiah the high priest, that he may count the money which is brought into the LORD’s house, which the keepers of the threshold have gathered of the people.

      5Let them deliver it into the hand of the workers who have the oversight of the LORD’s house; and let them give it to the workers who are in the LORD’s house, to repair the damage to the house,

      6to the carpenters, and to the builders, and to the masons, and for buying timber and cut stone to repair the house.

      7However, no accounting shall be asked of them for the money delivered into their hand, for they deal faithfully.”

  • 2 Kings 25:18 says, “The captain of the guard took Seraiah the chief priest, Zephaniah the second priest, and the three keepers of the threshold”, and 25:20–21, “Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah. The king of Babylon attacked them and put them to death at Riblah in the land of Hamath.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 25:18–21, engwebp

      18The captain of the guard took Seraiah the chief priest, Zephaniah the second priest, and the three keepers of the threshold;

      19and out of the city he took an officer who was set over the men of war; and five men of those who saw the king’s face, who were found in the city; and the scribe, the captain of the army, who mustered the people of the land, and sixty men of the people of the land who were found in the city.

      20Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.

      21The king of Babylon attacked them and put them to death at Riblah in the land of Hamath. So Judah was carried away captive out of his land.

  • Ezra 7:1–5 gives Ezra’s line: “Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, the son of Shallum, the son of Zadok, the son of Ahitub, the son of Amariah, the son of Azariah, the son of Meraioth, the son of Zerahiah, the son of Uzzi, the son of Bukki, the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest”. The Korean Revised Version gives the same line by generations, and reads 웃시엘 where WEB reads Uzzi (7:4).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 7:1–6, engwebp

      1Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah,

      2the son of Shallum, the son of Zadok, the son of Ahitub,

      3the son of Amariah, the son of Azariah, the son of Meraioth,

      4the son of Zerahiah, the son of Uzzi, the son of Bukki,

      5the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest—

      6this Ezra went up from Babylon. He was a skilled scribe in the law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the LORD his God’s hand on him.

  • Nehemiah 11:11 names “Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of God’s house”. The Korean Revised Version sets these last words before Seraiah’s name (하나님의 전을 맡은 자 스라야니, Seraiah, who had charge of God’s house) and counts the generations to Ahitub (아히둡의 오대손, the fifth generation from Ahitub).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 11:10–14, engwebp

      10Of the priests: Jedaiah the son of Joiarib, Jachin,

      11Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of God’s house,

      12and their brothers who did the work of the house, eight hundred twenty-two; and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malchijah,

      13and his brothers, chiefs of fathers’ households, two hundred forty-two; and Amashsai the son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer,

      14and their brothers, mighty men of valor, one hundred twenty-eight; and their overseer was Zabdiel, the son of Haggedolim.

2 Samuel 8:17 says that Zadok the son of Ahitub was one of the priests; 2 Kings 22:4 names Hilkiah the high priest, and 25:18 Seraiah the chief priest, without naming their fathers. Ezra 7:1–5 names Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, the son of Shallum, the son of Zadok, the son of Ahitub, and his line on to Aaron the chief priest; Nehemiah 11:11 names Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, “the ruler of God’s house” (the Korean Revised Version sets these words before Seraiah’s name). This collection records the Zadok son of Ahitub of Ezra 7:2 with the Zadok son of Ahitub of 2 Samuel 8:17, keeps the Seraiah and Hilkiah of Ezra 7:1 apart from Seraiah the chief priest and Hilkiah the high priest of 2 Kings, and keeps the Seraiah, Hilkiah, Zadok, Meraioth and Ahitub of Nehemiah 11:11, whose fathers or sons the text gives otherwise than those of the same names in Ezra 7:1–5, apart from them and from the priests of 2 Samuel and 2 Kings. The text does not say whether any of them are the same men, and the collection does not decide whether they are.

Unresolved interpretation: The speaker of Ezra 7:27–9:15
  • Ezra 7:1–5 opens, “Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah”, and gives his line to “Aaron the chief priest”; 7:6 says, “this Ezra went up from Babylon. He was a skilled scribe in the law of Moses, which the LORD, the God of Israel, had given”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 7:1–6, engwebp

      1Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah,

      2the son of Shallum, the son of Zadok, the son of Ahitub,

      3the son of Amariah, the son of Azariah, the son of Meraioth,

      4the son of Zerahiah, the son of Uzzi, the son of Bukki,

      5the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest—

      6this Ezra went up from Babylon. He was a skilled scribe in the law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the LORD his God’s hand on him.

  • Ezra 7:27–28 opens, “Blessed be the LORD, the God of our fathers”, and says, “I was strengthened according to the LORD my God’s hand on me, and I gathered together chief men out of Israel to go up with me.” These verses do not name the speaker.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 7:27–28, engwebp

      27Blessed be the LORD, the God of our fathers, who has put such a thing as this in the king’s heart, to beautify the LORD’s house which is in Jerusalem;

      28and has extended loving kindness to me before the king and his counselors, and before all the king’s mighty princes. I was strengthened according to the LORD my God’s hand on me, and I gathered together chief men out of Israel to go up with me.

  • Ezra 9:3–5 opens, “When I heard this thing, I tore my garment and my robe, and pulled the hair out of my head and of my beard, and sat down confounded”, and says, “At the evening offering I rose up from my humiliation, even with my garment and my robe torn; and I fell on my knees, and spread out my hands to the LORD my God”. These verses do not name the speaker.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 9:3–5, engwebp

      3When I heard this thing, I tore my garment and my robe, and pulled the hair out of my head and of my beard, and sat down confounded.

      4Then everyone who trembled at the words of the God of Israel were assembled to me because of the trespass of the exiles; and I sat confounded until the evening offering.

      5At the evening offering I rose up from my humiliation, even with my garment and my robe torn; and I fell on my knees, and spread out my hands to the LORD my God;

  • Ezra 10:1 says, “Now while Ezra prayed and made confession, weeping and casting himself down before God’s house, there was gathered together to him out of Israel a very great assembly of men and women and children; for the people wept very bitterly.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 10:1–4, engwebp

      1Now while Ezra prayed and made confession, weeping and casting himself down before God’s house, there was gathered together to him out of Israel a very great assembly of men and women and children; for the people wept very bitterly.

      2Shecaniah the son of Jehiel, one of the sons of Elam, answered Ezra, “We have trespassed against our God, and have married foreign women of the peoples of the land. Yet now there is hope for Israel concerning this thing.

      3Now therefore let’s make a covenant with our God to put away all the wives and those who are born of them, according to the counsel of my lord and of those who tremble at the commandment of our God. Let it be done according to the law.

      4Arise, for the matter belongs to you and we are with you. Be courageous, and do it.”

Ezra 7:1–26 tells of Ezra and of the letter that King Artaxerxes gave to Ezra, and 7:27–28 begins to speak in the first person, “according to the LORD my God’s hand on me”. No verse of 7:27–9:15 names this “I”, and 9:3–5 and 9:6–15 speak as “I” too. 10:1 names Ezra again, praying and making confession, weeping and casting himself down before God’s house. The text does not say who the speaker of 7:27–9:15 is. This collection writes the speaker as the text does, gives no entry a part in those events, and does not decide who the speaker is.

Mahli son of Levi and Mahli son of Merari

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Mahli son of Levi and Mahli son of Merari
  • Numbers 3:20 says, “The sons of Merari by their families: Mahli and Mushi. These are the families of the Levites according to their fathers’ houses.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Ezra 8:18 says, “According to the good hand of our God on us they brought us a man of discretion, of the sons of Mahli, the son of Levi, the son of Israel”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 8:15–20, engwebp

      15I gathered them together to the river that runs to Ahava; and there we encamped three days. Then I looked around at the people and the priests, and found there were none of the sons of Levi.

      16Then I sent for Eliezer, for Ariel, for Shemaiah, for Elnathan, for Jarib, for Elnathan, for Nathan, for Zechariah, and for Meshullam, chief men; also for Joiarib and for Elnathan, who were teachers.

      17I sent them out to Iddo the chief at the place Casiphia; and I told them what they should tell Iddo and his brothers the temple servants at the place Casiphia, that they should bring to us ministers for the house of our God.

      18According to the good hand of our God on us they brought us a man of discretion, of the sons of Mahli, the son of Levi, the son of Israel, namely Sherebiah, with his sons and his brothers, eighteen;

      19and Hashabiah, and with him Jeshaiah of the sons of Merari, his brothers and their sons, twenty;

      20and of the temple servants, whom David and the princes had given for the service of the Levites, two hundred twenty temple servants. All of them were mentioned by name.

  • 1 Chronicles 6:19 says, “The sons of Merari: Mahli and Mushi,” and 6:47 gives Ethan’s forebears as “the son of Mahli, the son of Mushi, the son of Merari, the son of Levi.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 6:16–19, engwebp

      16The sons of Levi: Gershom, Kohath, and Merari.

      17These are the names of the sons of Gershom: Libni and Shimei.

      18The sons of Kohath were Amram, Izhar, Hebron, and Uzziel.

      19The sons of Merari: Mahli and Mushi. These are the families of the Levites according to their fathers’ households.

    • 1CH 6:44–48, engwebp

      44On the left hand their brothers the sons of Merari: Ethan the son of Kishi, the son of Abdi, the son of Malluch,

      45the son of Hashabiah, the son of Amaziah, the son of Hilkiah,

      46the son of Amzi, the son of Bani, the son of Shemer,

      47the son of Mahli, the son of Mushi, the son of Merari, the son of Levi.

      48Their brothers the Levites were appointed for all the service of the tabernacle of God’s house.

Numbers 3:20 names Mahli a son of Merari, and Ezra 8:18 names “Mahli, the son of Levi, the son of Israel”. 1 Chronicles 6:19 names the sons of Merari, Mahli and Mushi, and 6:47 names “Mahli, the son of Mushi, the son of Merari”. In these passages both editions name Merari, Levi and Mushi as the father of a Mahli. The text does not say whether any of them are the same man. This collection records the Mahli of Numbers 3:20 and 1 Chronicles 6:19 as Mahli (son of Merari) and the Mahli of Ezra 8:18 apart, as Mahli (son of Levi); it records the Mahli son of Mushi of 1 Chronicles 6:47 in the name list 1ch-6-44-47, linked to no entry, and decides nothing.

The speaker of Ezra 7:27–9:15

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Ezra’s line in Ezra 7:1–5, Seraiah the chief priest and Hilkiah the high priest
  • 2 Samuel 8:17 says, “Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 8:15–18, engwebp

      15David reigned over all Israel; and David executed justice and righteousness for all his people.

      16Joab the son of Zeruiah was over the army, Jehoshaphat the son of Ahilud was recorder,

      17Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests, Seraiah was scribe,

      18Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and David’s sons were chief ministers.

  • 2 Kings 22:3–4 says that in the eighteenth year of King Josiah the king sent Shaphan the scribe to the LORD’s house, saying words that begin, “Go up to Hilkiah the high priest, that he may count the money which is brought into the LORD’s house”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 22:3–7, engwebp

      3In the eighteenth year of King Josiah, the king sent Shaphan, the son of Azaliah the son of Meshullam, the scribe, to the LORD’s house, saying,

      4“Go up to Hilkiah the high priest, that he may count the money which is brought into the LORD’s house, which the keepers of the threshold have gathered of the people.

      5Let them deliver it into the hand of the workers who have the oversight of the LORD’s house; and let them give it to the workers who are in the LORD’s house, to repair the damage to the house,

      6to the carpenters, and to the builders, and to the masons, and for buying timber and cut stone to repair the house.

      7However, no accounting shall be asked of them for the money delivered into their hand, for they deal faithfully.”

  • 2 Kings 25:18 says, “The captain of the guard took Seraiah the chief priest, Zephaniah the second priest, and the three keepers of the threshold”, and 25:20–21, “Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah. The king of Babylon attacked them and put them to death at Riblah in the land of Hamath.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 25:18–21, engwebp

      18The captain of the guard took Seraiah the chief priest, Zephaniah the second priest, and the three keepers of the threshold;

      19and out of the city he took an officer who was set over the men of war; and five men of those who saw the king’s face, who were found in the city; and the scribe, the captain of the army, who mustered the people of the land, and sixty men of the people of the land who were found in the city.

      20Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.

      21The king of Babylon attacked them and put them to death at Riblah in the land of Hamath. So Judah was carried away captive out of his land.

  • Ezra 7:1–5 gives Ezra’s line: “Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, the son of Shallum, the son of Zadok, the son of Ahitub, the son of Amariah, the son of Azariah, the son of Meraioth, the son of Zerahiah, the son of Uzzi, the son of Bukki, the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest”. The Korean Revised Version gives the same line by generations, and reads 웃시엘 where WEB reads Uzzi (7:4).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 7:1–6, engwebp

      1Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah,

      2the son of Shallum, the son of Zadok, the son of Ahitub,

      3the son of Amariah, the son of Azariah, the son of Meraioth,

      4the son of Zerahiah, the son of Uzzi, the son of Bukki,

      5the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest—

      6this Ezra went up from Babylon. He was a skilled scribe in the law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the LORD his God’s hand on him.

  • Nehemiah 11:11 names “Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of God’s house”. The Korean Revised Version sets these last words before Seraiah’s name (하나님의 전을 맡은 자 스라야니, Seraiah, who had charge of God’s house) and counts the generations to Ahitub (아히둡의 오대손, the fifth generation from Ahitub).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 11:10–14, engwebp

      10Of the priests: Jedaiah the son of Joiarib, Jachin,

      11Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of God’s house,

      12and their brothers who did the work of the house, eight hundred twenty-two; and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malchijah,

      13and his brothers, chiefs of fathers’ households, two hundred forty-two; and Amashsai the son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer,

      14and their brothers, mighty men of valor, one hundred twenty-eight; and their overseer was Zabdiel, the son of Haggedolim.

2 Samuel 8:17 says that Zadok the son of Ahitub was one of the priests; 2 Kings 22:4 names Hilkiah the high priest, and 25:18 Seraiah the chief priest, without naming their fathers. Ezra 7:1–5 names Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, the son of Shallum, the son of Zadok, the son of Ahitub, and his line on to Aaron the chief priest; Nehemiah 11:11 names Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, “the ruler of God’s house” (the Korean Revised Version sets these words before Seraiah’s name). This collection records the Zadok son of Ahitub of Ezra 7:2 with the Zadok son of Ahitub of 2 Samuel 8:17, keeps the Seraiah and Hilkiah of Ezra 7:1 apart from Seraiah the chief priest and Hilkiah the high priest of 2 Kings, and keeps the Seraiah, Hilkiah, Zadok, Meraioth and Ahitub of Nehemiah 11:11, whose fathers or sons the text gives otherwise than those of the same names in Ezra 7:1–5, apart from them and from the priests of 2 Samuel and 2 Kings. The text does not say whether any of them are the same men, and the collection does not decide whether they are.

Unresolved interpretation: The speaker of Ezra 7:27–9:15
  • Ezra 7:1–5 opens, “Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah”, and gives his line to “Aaron the chief priest”; 7:6 says, “this Ezra went up from Babylon. He was a skilled scribe in the law of Moses, which the LORD, the God of Israel, had given”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 7:1–6, engwebp

      1Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah,

      2the son of Shallum, the son of Zadok, the son of Ahitub,

      3the son of Amariah, the son of Azariah, the son of Meraioth,

      4the son of Zerahiah, the son of Uzzi, the son of Bukki,

      5the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest—

      6this Ezra went up from Babylon. He was a skilled scribe in the law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the LORD his God’s hand on him.

  • Ezra 7:27–28 opens, “Blessed be the LORD, the God of our fathers”, and says, “I was strengthened according to the LORD my God’s hand on me, and I gathered together chief men out of Israel to go up with me.” These verses do not name the speaker.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 7:27–28, engwebp

      27Blessed be the LORD, the God of our fathers, who has put such a thing as this in the king’s heart, to beautify the LORD’s house which is in Jerusalem;

      28and has extended loving kindness to me before the king and his counselors, and before all the king’s mighty princes. I was strengthened according to the LORD my God’s hand on me, and I gathered together chief men out of Israel to go up with me.

  • Ezra 9:3–5 opens, “When I heard this thing, I tore my garment and my robe, and pulled the hair out of my head and of my beard, and sat down confounded”, and says, “At the evening offering I rose up from my humiliation, even with my garment and my robe torn; and I fell on my knees, and spread out my hands to the LORD my God”. These verses do not name the speaker.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 9:3–5, engwebp

      3When I heard this thing, I tore my garment and my robe, and pulled the hair out of my head and of my beard, and sat down confounded.

      4Then everyone who trembled at the words of the God of Israel were assembled to me because of the trespass of the exiles; and I sat confounded until the evening offering.

      5At the evening offering I rose up from my humiliation, even with my garment and my robe torn; and I fell on my knees, and spread out my hands to the LORD my God;

  • Ezra 10:1 says, “Now while Ezra prayed and made confession, weeping and casting himself down before God’s house, there was gathered together to him out of Israel a very great assembly of men and women and children; for the people wept very bitterly.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 10:1–4, engwebp

      1Now while Ezra prayed and made confession, weeping and casting himself down before God’s house, there was gathered together to him out of Israel a very great assembly of men and women and children; for the people wept very bitterly.

      2Shecaniah the son of Jehiel, one of the sons of Elam, answered Ezra, “We have trespassed against our God, and have married foreign women of the peoples of the land. Yet now there is hope for Israel concerning this thing.

      3Now therefore let’s make a covenant with our God to put away all the wives and those who are born of them, according to the counsel of my lord and of those who tremble at the commandment of our God. Let it be done according to the law.

      4Arise, for the matter belongs to you and we are with you. Be courageous, and do it.”

Ezra 7:1–26 tells of Ezra and of the letter that King Artaxerxes gave to Ezra, and 7:27–28 begins to speak in the first person, “according to the LORD my God’s hand on me”. No verse of 7:27–9:15 names this “I”, and 9:3–5 and 9:6–15 speak as “I” too. 10:1 names Ezra again, praying and making confession, weeping and casting himself down before God’s house. The text does not say who the speaker of 7:27–9:15 is. This collection writes the speaker as the text does, gives no entry a part in those events, and does not decide who the speaker is.

Gashmu and Geshem

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Gashmu and Geshem
  • Nehemiah 2:19 says, “But when Sanballat the Horonite, Tobiah the Ammonite servant, and Geshem the Arabian, heard it, they ridiculed us and despised us, and said, ‘What is this thing that you are doing? Will you rebel against the king?’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 2:19–20, engwebp

      19But when Sanballat the Horonite, Tobiah the Ammonite servant, and Geshem the Arabian, heard it, they ridiculed us and despised us, and said, “What is this thing that you are doing? Will you rebel against the king?”

      20Then I answered them, and said to them, “The God of heaven will prosper us. Therefore we, his servants, will arise and build; but you have no portion, nor right, nor memorial in Jerusalem.”

  • Nehemiah 6:1 says, “Now when it was reported to Sanballat, Tobiah, Geshem the Arabian, and to the rest of our enemies that I had built the wall, and that there was no breach left in it”, and 6:2, “Sanballat and Geshem sent to me, saying, ‘Come! Let’s meet together in the villages in the plain of Ono.’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 6:1–4, engwebp

      1Now when it was reported to Sanballat, Tobiah, Geshem the Arabian, and to the rest of our enemies that I had built the wall, and that there was no breach left in it (though even to that time I had not set up the doors in the gates),

      2Sanballat and Geshem sent to me, saying, “Come! Let’s meet together in the villages in the plain of Ono.” But they intended to harm me.

      3I sent messengers to them, saying, “I am doing a great work, so that I can’t come down. Why should the work cease while I leave it and come down to you?”

      4They sent to me four times like this; and I answered them the same way.

  • Nehemiah 6:5–6 says, “Then Sanballat sent his servant to me the same way the fifth time with an open letter in his hand, in which was written, ‘It is reported among the nations, and Gashmu says it, that you and the Jews intend to rebel. Because of that, you are building the wall.’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 6:5–9, engwebp

      5Then Sanballat sent his servant to me the same way the fifth time with an open letter in his hand,

      6in which was written, “It is reported among the nations, and Gashmu says it, that you and the Jews intend to rebel. Because of that, you are building the wall. You would be their king, according to these words.

      7You have also appointed prophets to proclaim of you at Jerusalem, saying, ‘There is a king in Judah!’ Now it will be reported to the king according to these words. Come now therefore, and let’s take counsel together.”

      8Then I sent to him, saying, “There are no such things done as you say, but you imagine them out of your own heart.”

      9For they all would have made us afraid, saying, “Their hands will be weakened from the work, that it not be done.” But now, strengthen my hands.

Nehemiah 2:19 and 6:1–2 name Geshem the Arabian with Sanballat and Tobiah, and 6:6 gives, in the letter Sanballat sent, “It is reported among the nations, and Gashmu says it”. Both editions write the names differently: the Korean Revised Version reads 게셈 and 가스무, and WEB Geshem and Gashmu. The text does not say whether Gashmu is Geshem. This collection records Gashmu apart from Geshem, and does not decide whether they are one man.

The register of Ezra 2:1–70 and Nehemiah 7:6–73

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The register of Ezra 2:1–70 and Nehemiah 7:6–73
  • Ezra 2:1–2 says, “Now these are the children of the province who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away to Babylon, and who returned to Jerusalem and Judah, everyone to his city; who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah. The number of the men of the people of Israel:”; and 2:64, “The whole assembly together was forty-two thousand three hundred sixty”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 2:1–2, engwebp

      1Now these are the children of the province who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away to Babylon, and who returned to Jerusalem and Judah, everyone to his city;

      2who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah. The number of the men of the people of Israel:

    • EZR 2:64–67, engwebp

      64The whole assembly together was forty-two thousand three hundred sixty,

      65in addition to their male servants and their female servants, of whom there were seven thousand three hundred thirty-seven; and they had two hundred singing men and singing women.

      66Their horses were seven hundred thirty-six; their mules, two hundred forty-five;

      67their camels, four hundred thirty-five; their donkeys, six thousand seven hundred twenty.

  • Nehemiah 7:5 gives the speaker’s words, “I found the book of the genealogy of those who came up at the first, and I found this written in it:”; 7:6–7 reads, “These are the children of the province who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and who returned to Jerusalem and to Judah, everyone to his city, who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, and Baanah. The number of the men of the people of Israel:”; and 7:66, “The whole assembly together was forty-two thousand three hundred sixty”.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 7:4–5, engwebp

      4Now the city was wide and large; but the people were few therein, and the houses were not built.

      5My God put into my heart to gather together the nobles, and the rulers, and the people, that they might be listed by genealogy. I found the book of the genealogy of those who came up at the first, and I found this written in it:

    • NEH 7:6–7, engwebp

      6These are the children of the province who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and who returned to Jerusalem and to Judah, everyone to his city,

      7who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, and Baanah. The number of the men of the people of Israel:

    • NEH 7:66–69, engwebp

      66The whole assembly together was forty-two thousand three hundred sixty,

      67in addition to their male servants and their female servants, of whom there were seven thousand three hundred thirty-seven. They had two hundred forty-five singing men and singing women.

      68Their horses were seven hundred thirty-six; their mules, two hundred forty-five;

      69their camels, four hundred thirty-five; their donkeys, six thousand seven hundred twenty.

Nehemiah 7:5 calls what the speaker found “the book of the genealogy of those who came up at the first”, and from 7:6 on the text gives what is written in it. Ezra 2:1–2 and Nehemiah 7:6–7 name, in their heading, those with whom they came, and Ezra 2:64 and Nehemiah 7:66 each give the whole assembly together. The text does not say how the two records stand to each other, or which record is the other’s copy. This collection records each register as its book gives it, and does not relate or reconcile their numbers.

Unresolved interpretation: Nehemiah of Ezra 2:2 and Nehemiah son of Hacaliah
  • Ezra 2:1–2 says of the children of the province who went up out of the captivity and returned to Jerusalem and Judah that they came “with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 2:1–2, engwebp

      1Now these are the children of the province who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away to Babylon, and who returned to Jerusalem and Judah, everyone to his city;

      2who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah. The number of the men of the people of Israel:

  • Nehemiah 7:6–7 says of the children of the province who went up out of the captivity and returned to Jerusalem and to Judah that they came “with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, and Baanah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 7:6–7, engwebp

      6These are the children of the province who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and who returned to Jerusalem and to Judah, everyone to his city,

      7who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, and Baanah. The number of the men of the people of Israel:

  • Nehemiah 1:1 opens, “The words of Nehemiah the son of Hacaliah. Now in the month Chislev, in the twentieth year, as I was in Susa the palace,”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 1:1–3, engwebp

      1The words of Nehemiah the son of Hacaliah. Now in the month Chislev, in the twentieth year, as I was in Susa the palace,

      2Hanani, one of my brothers, came, he and certain men out of Judah; and I asked them about the Jews who had escaped, who were left of the captivity, and concerning Jerusalem.

      3They said to me, “The remnant who are left of the captivity there in the province are in great affliction and reproach. The wall of Jerusalem is also broken down, and its gates are burned with fire.”

  • Nehemiah 12:47 says, “All Israel in the days of Zerubbabel and in the days of Nehemiah gave the portions of the singers and the gatekeepers, as every day required”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 12:44–47, engwebp

      44On that day, men were appointed over the rooms for the treasures, for the wave offerings, for the first fruits, and for the tithes, to gather into them according to the fields of the cities the portions appointed by the law for the priests and Levites; for Judah rejoiced for the priests and for the Levites who served.

      45They performed the duty of their God and the duty of the purification, and so did the singers and the gatekeepers, according to the commandment of David and of Solomon his son.

      46For in the days of David and Asaph of old there was a chief of the singers, and songs of praise and thanksgiving to God.

      47All Israel in the days of Zerubbabel and in the days of Nehemiah gave the portions of the singers and the gatekeepers, as every day required; and they set apart that which was for the Levites; and the Levites set apart that which was for the sons of Aaron.

Ezra 2:2 and Nehemiah 7:7 name a Nehemiah, with no father, among those named with Zerubbabel and Jeshua; Nehemiah 1:1 opens, “The words of Nehemiah the son of Hacaliah”; and 12:47 names “the days of Zerubbabel and … the days of Nehemiah” together. The text does not say whether the Nehemiah of Ezra 2:2 and Nehemiah 7:7, or the Nehemiah of 12:47, is Nehemiah the son of Hacaliah. This collection reads 12:47 as his and gives it to his entry as evidence, records the Nehemiah of the two rosters as a name of each roster, links it to no entry, and does not decide whether they are the same man.

Unresolved interpretation: Mordecai of Ezra 2:2 and Mordecai of Esther 2:5
  • Ezra 2:1–2 says, “Now these are the children of the province who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away to Babylon, and who returned to Jerusalem and Judah, everyone to his city; who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 2:1–2, engwebp

      1Now these are the children of the province who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away to Babylon, and who returned to Jerusalem and Judah, everyone to his city;

      2who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah. The number of the men of the people of Israel:

  • Nehemiah 7:6–7 says, “These are the children of the province who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and who returned to Jerusalem and to Judah, everyone to his city, who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, and Baanah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 7:6–7, engwebp

      6These are the children of the province who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and who returned to Jerusalem and to Judah, everyone to his city,

      7who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, and Baanah. The number of the men of the people of Israel:

  • Esther 2:5–6 says, “There was a certain Jew in the citadel of Susa whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite, who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.” The Korean Revised Version says that Mordecai was carried away (모르드개도 함께 사로잡혔더라).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EST 2:5–7, engwebp

      5There was a certain Jew in the citadel of Susa whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite,

      6who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.

      7He brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother. The maiden was fair and beautiful; and when her father and mother were dead, Mordecai took her for his own daughter.

Ezra 2:2 and Nehemiah 7:7 each name a Mordecai among those who came with Zerubbabel, and give no father and no office. Esther 2:5 names Mordecai, a certain Jew in the citadel of Susa, the son of Jair, and at 2:6 the Korean Revised Version says that Mordecai too was carried away with Jeconiah. The text does not say whether the Mordecai of Ezra 2:2 or the Mordecai of Nehemiah 7:7 is Mordecai the son of Jair. This collection links the Mordecai of each roster to no entry and records each only as a name of its roster, and does not decide whether any of them is the same man.

Kiriath Arim and Kiriath Jearim

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Baale Judah of 2 Samuel 6:2 and Kiriath Jearim
  • Joshua 15:9 says, “The border extended from the top of the mountain to the spring of the waters of Nephtoah, and went out to the cities of Mount Ephron; and the border extended to Baalah (also called Kiriath Jearim)”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 15:5–11, engwebp

      5The east border was the Salt Sea, even to the end of the Jordan. The border of the north quarter was from the bay of the sea at the end of the Jordan.

      6The border went up to Beth Hoglah, and passed along by the north of Beth Arabah; and the border went up to the stone of Bohan the son of Reuben.

      7The border went up to Debir from the valley of Achor, and so northward, looking toward Gilgal, that faces the ascent of Adummim, which is on the south side of the river. The border passed along to the waters of En Shemesh, and ended at En Rogel.

      8The border went up by the valley of the son of Hinnom to the side of the Jebusite (also called Jerusalem) southward; and the border went up to the top of the mountain that lies before the valley of Hinnom westward, which is at the farthest part of the valley of Rephaim northward.

      9The border extended from the top of the mountain to the spring of the waters of Nephtoah, and went out to the cities of Mount Ephron; and the border extended to Baalah (also called Kiriath Jearim);

      10and the border turned about from Baalah westward to Mount Seir, and passed along to the side of Mount Jearim (also called Chesalon) on the north, and went down to Beth Shemesh, and passed along by Timnah;

      11and the border went out to the side of Ekron northward; and the border extended to Shikkeron, and passed along to Mount Baalah, and went out at Jabneel; and the goings out of the border were at the sea.

  • 1 Samuel 7:1–2 says, “The men of Kiriath Jearim came and took the LORD’s ark, and brought it into Abinadab’s house on the hill, and consecrated Eleazar his son to keep the LORD’s ark. From the day that the ark stayed in Kiriath Jearim, the time was long—for it was twenty years”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 7:1–2, engwebp

      1The men of Kiriath Jearim came and took the LORD’s ark, and brought it into Abinadab’s house on the hill, and consecrated Eleazar his son to keep the LORD’s ark.

      2From the day that the ark stayed in Kiriath Jearim, the time was long—for it was twenty years; and all the house of Israel lamented after the LORD.

  • 2 Samuel 6:1–2 says, “David again gathered together all the chosen men of Israel, thirty thousand. David arose and went with all the people who were with him from Baale Judah, to bring up from there God’s ark”, and 6:3 that they set God’s ark on a new cart and brought it out of Abinadab’s house that was on the hill. The Korean Revised Version reads 바알레유다로 가서 거기서 하나님의 궤를 메어 오려하니: David went to Baale Judah to bring up God’s ark from there.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 6:1–5, engwebp

      1David again gathered together all the chosen men of Israel, thirty thousand.

      2David arose and went with all the people who were with him from Baale Judah, to bring up from there God’s ark, which is called by the Name, even the name of the LORD of Armies who sits above the cherubim.

      3They set God’s ark on a new cart, and brought it out of Abinadab’s house that was on the hill; and Uzzah and Ahio, the sons of Abinadab, drove the new cart.

      4They brought it out of Abinadab’s house which was in the hill, with God’s ark; and Ahio went before the ark.

      5David and all the house of Israel played before the LORD with all kinds of instruments made of cypress wood, with harps, with stringed instruments, with tambourines, with castanets, and with cymbals.

  • 1 Chronicles 13:5 says, “So David assembled all Israel together, from the Shihor River of Egypt even to the entrance of Hamath, to bring God’s ark from Kiriath Jearim,” and 13:6, “David went up with all Israel to Baalah, that is, to Kiriath Jearim, which belonged to Judah, to bring up from there God the LORD’s ark”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 13:5–8, engwebp

      5So David assembled all Israel together, from the Shihor River of Egypt even to the entrance of Hamath, to bring God’s ark from Kiriath Jearim.

      6David went up with all Israel to Baalah, that is, to Kiriath Jearim, which belonged to Judah, to bring up from there God the LORD’s ark that sits above the cherubim, that is called by the Name.

      7They carried God’s ark on a new cart, and brought it out of Abinadab’s house; and Uzza and Ahio drove the cart.

      8David and all Israel played before God with all their might, even with songs, with harps, with stringed instruments, with tambourines, with cymbals, and with trumpets.

Joshua 15:9 calls Baalah Kiriath Jearim, and 1 Samuel 7:1–2 says that the men of Kiriath Jearim brought the LORD’s ark into Abinadab’s house on the hill and that it stayed in Kiriath Jearim twenty years. At 2 Samuel 6:2 both editions give the name Baale Judah. The Korean Revised Version has David go to Baale Judah (바알레유다로 가서) to bring up God’s ark from there, and WEB reads, “went with all the people who were with him from Baale Judah, to bring up from there God’s ark”. 2 Samuel 6 does not name Kiriath Jearim. This collection records Baale Judah apart, and does not decide whether it is Kiriath Jearim.

Unresolved interpretation: Kiriath Arim and Kiriath Jearim
  • Joshua 9:17 says, “The children of Israel traveled and came to their cities on the third day. Now their cities were Gibeon, Chephirah, Beeroth, and Kiriath Jearim.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 9:16–21, engwebp

      16At the end of three days after they had made a covenant with them, they heard that they were their neighbors, and that they lived among them.

      17The children of Israel traveled and came to their cities on the third day. Now their cities were Gibeon, Chephirah, Beeroth, and Kiriath Jearim.

      18The children of Israel didn’t strike them, because the princes of the congregation had sworn to them by the LORD, the God of Israel. All the congregation murmured against the princes.

      19But all the princes said to all the congregation, “We have sworn to them by the LORD, the God of Israel. Now therefore we may not touch them.

      20We will do this to them, and let them live; lest wrath be on us, because of the oath which we swore to them.”

      21The princes said to them, “Let them live.” So they became wood cutters and drawers of water for all the congregation, as the princes had spoken to them.

  • Ezra 2:25 says, “The children of Kiriath Arim, Chephirah, and Beeroth, seven hundred forty-three.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 2:21–35, engwebp

      21The children of Bethlehem, one hundred twenty-three.

      22The men of Netophah, fifty-six.

      23The men of Anathoth, one hundred twenty-eight.

      24The children of Azmaveth, forty-two.

      25The children of Kiriath Arim, Chephirah, and Beeroth, seven hundred forty-three.

      26The children of Ramah and Geba, six hundred twenty-one.

      27The men of Michmas, one hundred twenty-two.

      28The men of Bethel and Ai, two hundred twenty-three.

      29The children of Nebo, fifty-two.

      30The children of Magbish, one hundred fifty-six.

      31The children of the other Elam, one thousand two hundred fifty-four.

      32The children of Harim, three hundred twenty.

      33The children of Lod, Hadid, and Ono, seven hundred twenty-five.

      34The children of Jericho, three hundred forty-five.

      35The children of Senaah, three thousand six hundred thirty.

  • Nehemiah 7:29 says, “The men of Kiriath Jearim, Chephirah, and Beeroth: seven hundred forty-three.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 7:25–38, engwebp

      25The children of Gibeon: ninety-five.

      26The men of Bethlehem and Netophah: one hundred eighty-eight.

      27The men of Anathoth: one hundred twenty-eight.

      28The men of Beth Azmaveth: forty-two.

      29The men of Kiriath Jearim, Chephirah, and Beeroth: seven hundred forty-three.

      30The men of Ramah and Geba: six hundred twenty-one.

      31The men of Michmas: one hundred twenty-two.

      32The men of Bethel and Ai: one hundred twenty-three.

      33The men of the other Nebo: fifty-two.

      34The children of the other Elam: one thousand two hundred fifty-four.

      35The children of Harim: three hundred twenty.

      36The children of Jericho: three hundred forty-five.

      37The children of Lod, Hadid, and Ono: seven hundred twenty-one.

      38The children of Senaah: three thousand nine hundred thirty.

Joshua 9:17 says, “Now their cities were Gibeon, Chephirah, Beeroth, and Kiriath Jearim”, and Nehemiah 7:29 names the men of Kiriath Jearim, Chephirah, and Beeroth. Ezra 2:25 names the children of Kiriath Arim, Chephirah, and Beeroth: both editions write Kiriath Arim there (the Korean 기랴다림), another name than Kiriath Jearim (기럇여아림). This collection links the Kiriath Jearim of Nehemiah 7:29 to the Kiriath Jearim it holds (place-kiriath-jearim), leaves the Kiriath Arim of Ezra 2:25 unlinked, and does not decide whether the two names are one place.

The captain of Nehemiah 9:17 and Numbers 14:4

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The captain of Nehemiah 9:17 and Numbers 14:4
  • Numbers 14:1–10 tells that all the congregation lifted up their voice and cried, and the people wept that night, and all the children of Israel murmured against Moses and against Aaron; 14:4 says, “They said to one another, ‘Let’s choose a leader, and let’s return into Egypt.’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 14:1–10, engwebp

      1All the congregation lifted up their voice, and cried; and the people wept that night.

      2All the children of Israel murmured against Moses and against Aaron. The whole congregation said to them, “We wish that we had died in the land of Egypt, or that we had died in this wilderness!

      3Why does the LORD bring us to this land, to fall by the sword? Our wives and our little ones will be captured or killed! Wouldn’t it be better for us to return into Egypt?”

      4They said to one another, “Let’s choose a leader, and let’s return into Egypt.”

      5Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel.

      6Joshua the son of Nun and Caleb the son of Jephunneh, who were of those who spied out the land, tore their clothes.

      7They spoke to all the congregation of the children of Israel, saying, “The land, which we passed through to spy it out, is an exceedingly good land.

      8If the LORD delights in us, then he will bring us into this land, and give it to us: a land which flows with milk and honey.

      9Only don’t rebel against the LORD, neither fear the people of the land; for they are bread for us. Their defense is removed from over them, and the LORD is with us. Don’t fear them.”

      10But all the congregation threatened to stone them with stones. The LORD’s glory appeared in the Tent of Meeting to all the children of Israel.

  • Nehemiah 9:16–21 has, in the words the Levites begin at 9:5, “but hardened their neck, and in their rebellion appointed a captain to return to their bondage” (9:17).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 9:16–21, engwebp

      16“But they and our fathers behaved proudly, hardened their neck, didn’t listen to your commandments,

      17and refused to obey. They weren’t mindful of your wonders that you did among them, but hardened their neck, and in their rebellion appointed a captain to return to their bondage. But you are a God ready to pardon, gracious and merciful, slow to anger, and abundant in loving kindness, and didn’t forsake them.

      18Yes, when they had made themselves a molded calf, and said, ‘This is your God who brought you up out of Egypt,’ and had committed awful blasphemies,

      19yet you in your manifold mercies didn’t forsake them in the wilderness. The pillar of cloud didn’t depart from over them by day, to lead them in the way; neither did the pillar of fire by night, to show them light, and the way in which they should go.

      20You gave also your good Spirit to instruct them, and didn’t withhold your manna from their mouth, and gave them water for their thirst.

      21“Yes, forty years you sustained them in the wilderness. They lacked nothing. Their clothes didn’t grow old, and their feet didn’t swell.

Numbers 14:4 says, “They said to one another, ‘Let’s choose a leader, and let’s return into Egypt.’” Nehemiah 9:17, in the words the Levites begin at 9:5, reads, “but hardened their neck, and in their rebellion appointed a captain to return to their bondage” (the Korean Revised Version: 목을 굳게하며 패역하여 스스로 한 두목을 세우고 종 되었던 땅으로 돌아가고자 하였사오나). Numbers 14:4 tells of words said to one another; Nehemiah 9:17 says that a captain was appointed. Neither passage names the leader or the captain, and the text does not say how the two passages stand together. This collection records both as they stand, and decides nothing.

Jehohanan son of Eliashib, Jonathan and Johanan: Ezra 10:6 and Nehemiah 12:10–23

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jehohanan son of Eliashib, Jonathan and Johanan: Ezra 10:6 and Nehemiah 12:10–23
  • Ezra 10:6 says, “Then Ezra rose up from before God’s house, and went into the room of Jehohanan the son of Eliashib.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 10:5–6, engwebp

      5Then Ezra arose, and made the chiefs of the priests, the Levites, and all Israel to swear that they would do according to this word. So they swore.

      6Then Ezra rose up from before God’s house, and went into the room of Jehohanan the son of Eliashib. When he came there, he didn’t eat bread or drink water, for he mourned because of the trespass of the exiles.

  • Nehemiah 12:10–11 says, “Jeshua became the father of Joiakim, and Joiakim became the father of Eliashib, and Eliashib became the father of Joiada, and Joiada became the father of Jonathan, and Jonathan became the father of Jaddua.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Nehemiah 12:22–23 says, “As for the Levites, in the days of Eliashib, Joiada, Johanan, and Jaddua, there were recorded the heads of fathers’ households; also the priests, in the reign of Darius the Persian. The sons of Levi, heads of fathers’ households, were written in the book of the chronicles, even until the days of Johanan the son of Eliashib.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 12:22–26, engwebp

      22As for the Levites, in the days of Eliashib, Joiada, Johanan, and Jaddua, there were recorded the heads of fathers’ households; also the priests, in the reign of Darius the Persian.

      23The sons of Levi, heads of fathers’ households, were written in the book of the chronicles, even until the days of Johanan the son of Eliashib.

      24The chiefs of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brothers close to them, to praise and give thanks according to the commandment of David the man of God, section next to section.

      25Mattaniah, Bakbukiah, Obadiah, Meshullam, Talmon, and Akkub were gatekeepers keeping the watch at the storehouses of the gates.

      26These were in the days of Joiakim the son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor, and of Ezra the priest and scribe.

Ezra 10:6 calls the room that Ezra went into “the room of Jehohanan the son of Eliashib”. Nehemiah 12:10–11 says that Eliashib became the father of Joiada, Joiada of Jonathan, and Jonathan of Jaddua; 12:22 names the days of Eliashib, Joiada, Johanan, and Jaddua; and 12:23 names “Johanan the son of Eliashib”. Both editions write the three names differently: the Korean Revised Version reads 여호하난, 요나단 and 요하난, and WEB Jehohanan, Jonathan, and Johanan. The text does not say whether the Jehohanan of Ezra 10:6 is the Johanan of Nehemiah 12:23, whether this Johanan is the Jonathan of 12:11, whom 12:10–11 makes Eliashib’s grandson, or whether the Eliashib of Ezra 10:6 is the Eliashib of Nehemiah 12:10–23. This collection records the three apart under their own names, and decides none of this.

Nehemiah of Ezra 2:2 and Nehemiah son of Hacaliah

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Nehemiah of Ezra 2:2 and Nehemiah son of Hacaliah
  • Ezra 2:1–2 says of the children of the province who went up out of the captivity and returned to Jerusalem and Judah that they came “with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 2:1–2, engwebp

      1Now these are the children of the province who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away to Babylon, and who returned to Jerusalem and Judah, everyone to his city;

      2who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah. The number of the men of the people of Israel:

  • Nehemiah 7:6–7 says of the children of the province who went up out of the captivity and returned to Jerusalem and to Judah that they came “with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, and Baanah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 7:6–7, engwebp

      6These are the children of the province who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and who returned to Jerusalem and to Judah, everyone to his city,

      7who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, and Baanah. The number of the men of the people of Israel:

  • Nehemiah 1:1 opens, “The words of Nehemiah the son of Hacaliah. Now in the month Chislev, in the twentieth year, as I was in Susa the palace,”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 1:1–3, engwebp

      1The words of Nehemiah the son of Hacaliah. Now in the month Chislev, in the twentieth year, as I was in Susa the palace,

      2Hanani, one of my brothers, came, he and certain men out of Judah; and I asked them about the Jews who had escaped, who were left of the captivity, and concerning Jerusalem.

      3They said to me, “The remnant who are left of the captivity there in the province are in great affliction and reproach. The wall of Jerusalem is also broken down, and its gates are burned with fire.”

  • Nehemiah 12:47 says, “All Israel in the days of Zerubbabel and in the days of Nehemiah gave the portions of the singers and the gatekeepers, as every day required”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 12:44–47, engwebp

      44On that day, men were appointed over the rooms for the treasures, for the wave offerings, for the first fruits, and for the tithes, to gather into them according to the fields of the cities the portions appointed by the law for the priests and Levites; for Judah rejoiced for the priests and for the Levites who served.

      45They performed the duty of their God and the duty of the purification, and so did the singers and the gatekeepers, according to the commandment of David and of Solomon his son.

      46For in the days of David and Asaph of old there was a chief of the singers, and songs of praise and thanksgiving to God.

      47All Israel in the days of Zerubbabel and in the days of Nehemiah gave the portions of the singers and the gatekeepers, as every day required; and they set apart that which was for the Levites; and the Levites set apart that which was for the sons of Aaron.

Ezra 2:2 and Nehemiah 7:7 name a Nehemiah, with no father, among those named with Zerubbabel and Jeshua; Nehemiah 1:1 opens, “The words of Nehemiah the son of Hacaliah”; and 12:47 names “the days of Zerubbabel and … the days of Nehemiah” together. The text does not say whether the Nehemiah of Ezra 2:2 and Nehemiah 7:7, or the Nehemiah of 12:47, is Nehemiah the son of Hacaliah. This collection reads 12:47 as his and gives it to his entry as evidence, records the Nehemiah of the two rosters as a name of each roster, links it to no entry, and does not decide whether they are the same man.

Mordecai of Ezra 2:2 and Mordecai of Esther 2:5

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Mordecai of Ezra 2:2 and Mordecai of Esther 2:5
  • Ezra 2:1–2 says, “Now these are the children of the province who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away to Babylon, and who returned to Jerusalem and Judah, everyone to his city; who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 2:1–2, engwebp

      1Now these are the children of the province who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away to Babylon, and who returned to Jerusalem and Judah, everyone to his city;

      2who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah. The number of the men of the people of Israel:

  • Nehemiah 7:6–7 says, “These are the children of the province who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and who returned to Jerusalem and to Judah, everyone to his city, who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, and Baanah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 7:6–7, engwebp

      6These are the children of the province who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and who returned to Jerusalem and to Judah, everyone to his city,

      7who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, and Baanah. The number of the men of the people of Israel:

  • Esther 2:5–6 says, “There was a certain Jew in the citadel of Susa whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite, who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.” The Korean Revised Version says that Mordecai was carried away (모르드개도 함께 사로잡혔더라).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EST 2:5–7, engwebp

      5There was a certain Jew in the citadel of Susa whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite,

      6who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.

      7He brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother. The maiden was fair and beautiful; and when her father and mother were dead, Mordecai took her for his own daughter.

Ezra 2:2 and Nehemiah 7:7 each name a Mordecai among those who came with Zerubbabel, and give no father and no office. Esther 2:5 names Mordecai, a certain Jew in the citadel of Susa, the son of Jair, and at 2:6 the Korean Revised Version says that Mordecai too was carried away with Jeconiah. The text does not say whether the Mordecai of Ezra 2:2 or the Mordecai of Nehemiah 7:7 is Mordecai the son of Jair. This collection links the Mordecai of each roster to no entry and records each only as a name of its roster, and does not decide whether any of them is the same man.

Kish and Shimei of Esther 2:5

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Kish and Shimei of Esther 2:5
  • 1 Samuel 9:1–2 says, “Now there was a man of Benjamin, whose name was Kish the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a Benjamite, a mighty man of valor. He had a son whose name was Saul”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 9:1–2, engwebp

      1Now there was a man of Benjamin, whose name was Kish the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a Benjamite, a mighty man of valor.

      2He had a son whose name was Saul, an impressive young man; and there was not among the children of Israel a more handsome person than he. From his shoulders and upward he was taller than any of the people.

  • 2 Samuel 16:5 says, “When King David came to Bahurim, behold, a man of the family of Saul’s house came out, whose name was Shimei, the son of Gera.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 16:5–14, engwebp

      5When King David came to Bahurim, behold, a man of the family of Saul’s house came out, whose name was Shimei, the son of Gera. He came out and cursed as he came.

      6He cast stones at David and at all the servants of King David, and all the people and all the mighty men were on his right hand and on his left.

      7Shimei said when he cursed, “Be gone, be gone, you man of blood, and wicked fellow!

      8The LORD has returned on you all the blood of Saul’s house, in whose place you have reigned! The LORD has delivered the kingdom into the hand of Absalom your son! Behold, you are caught by your own mischief, because you are a man of blood!”

      9Then Abishai the son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Please let me go over and take off his head.”

      10The king said, “What have I to do with you, you sons of Zeruiah? Because he curses, and because the LORD has said to him, ‘Curse David,’ who then shall say, ‘Why have you done so?’”

      11David said to Abishai and to all his servants, “Behold, my son, who came out of my bowels, seeks my life. How much more this Benjamite, now? Leave him alone, and let him curse; for the LORD has invited him.

      12It may be that the LORD will look on the wrong done to me, and that the LORD will repay me good for the cursing of me today.”

      13So David and his men went by the way; and Shimei went along on the hillside opposite him and cursed as he went, threw stones at him, and threw dust.

      14The king and all the people who were with him arrived weary; and he refreshed himself there.

  • Esther 2:5 says, “There was a certain Jew in the citadel of Susa whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite”. The Korean Revised Version makes Mordecai the Benjamite (저는 베냐민 자손이니) and gives the line from Kish down (기스의 증손이요 시므이의 손자요 야일의 아들이라).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EST 2:5–7, engwebp

      5There was a certain Jew in the citadel of Susa whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite,

      6who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.

      7He brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother. The maiden was fair and beautiful; and when her father and mother were dead, Mordecai took her for his own daughter.

1 Samuel 9:1–2 names Kish, a man of Benjamin, the son of Abiel and the father of Saul, and 2 Samuel 16:5 names Shimei, the son of Gera, a man of the family of Saul’s house. Esther 2:5 names Jair, Shimei and Kish in the line of Mordecai: WEB makes Shimei the son of Kish, and the Korean Revised Version makes Mordecai of the children of Benjamin, the great-grandson of Kish and the grandson of Shimei. The names are the same, and 1 Samuel 9:1 and Esther 2:5 both name Benjamin, but the text gives the line of Esther 2:5 no further than Kish, and does not say whether the Kish and Shimei of Esther 2:5 are Kish the father of Saul and Shimei the son of Gera. This collection records the Kish and Shimei of Esther 2:5 apart, and does not decide whether they are the same men.

Haman the Agagite and Agag

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Haman the Agagite and Agag
  • 1 Samuel 15:7–8 says, “Saul struck the Amalekites, from Havilah as you go to Shur, which is before Egypt. He took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 15:4–9, engwebp

      4Saul summoned the people, and counted them in Telaim, two hundred thousand footmen and ten thousand men of Judah.

      5Saul came to the city of Amalek, and set an ambush in the valley.

      6Saul said to the Kenites, “Go, depart, go down from among the Amalekites, lest I destroy you with them; for you showed kindness to all the children of Israel when they came up out of Egypt.” So the Kenites departed from among the Amalekites.

      7Saul struck the Amalekites, from Havilah as you go to Shur, which is before Egypt.

      8He took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword.

      9But Saul and the people spared Agag and the best of the sheep, of the cattle, of the fat calves, of the lambs, and all that was good, and were not willing to utterly destroy them; but everything that was vile and refuse, that they destroyed utterly.

  • Esther 3:1 says, “After these things King Ahasuerus promoted Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes who were with him.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EST 3:1–6, engwebp

      1After these things King Ahasuerus promoted Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes who were with him.

      2All the king’s servants who were in the king’s gate bowed down and paid homage to Haman, for the king had so commanded concerning him. But Mordecai didn’t bow down or pay him homage.

      3Then the king’s servants who were in the king’s gate said to Mordecai, “Why do you disobey the king’s commandment?”

      4Now it came to pass, when they spoke daily to him, and he didn’t listen to them, that they told Haman, to see whether Mordecai’s reason would stand; for he had told them that he was a Jew.

      5When Haman saw that Mordecai didn’t bow down nor pay him homage, Haman was full of wrath.

      6But he scorned the thought of laying hands on Mordecai alone, for they had made known to him Mordecai’s people. Therefore Haman sought to destroy all the Jews who were throughout the whole kingdom of Ahasuerus, even Mordecai’s people.

  • Esther 8:3 says, “Esther spoke yet again before the king, and fell down at his feet and begged him with tears to put away the mischief of Haman the Agagite, and his plan that he had planned against the Jews”, and among her words at 8:5 is, “let it be written to reverse the letters devised by Haman, the son of Hammedatha the Agagite, which he wrote to destroy the Jews who are in all the king’s provinces.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EST 8:3–6, engwebp

      3Esther spoke yet again before the king, and fell down at his feet and begged him with tears to put away the mischief of Haman the Agagite, and his plan that he had planned against the Jews.

      4Then the king held out to Esther the golden scepter. So Esther arose, and stood before the king.

      5She said, “If it pleases the king, and if I have found favor in his sight, and the thing seems right to the king, and I am pleasing in his eyes, let it be written to reverse the letters devised by Haman, the son of Hammedatha the Agagite, which he wrote to destroy the Jews who are in all the king’s provinces.

      6For how can I endure to see the evil that would come to my people? How can I endure to see the destruction of my relatives?”

1 Samuel 15:7–8 says that Saul struck the Amalekites and took “Agag the king of the Amalekites” alive. Esther 3:1 names “Haman the son of Hammedatha the Agagite” and 8:5 “Haman, the son of Hammedatha the Agagite” (the Korean Revised Version at both: 아각 사람 함므다다의 아들 하만), and 8:3 “Haman the Agagite” (the Korean Revised Version: 아각 사람 하만). The text does not say what “the Agagite” names, whether it means Agag’s people, or whether at 3:1 and 8:5 the word goes with Haman or with Hammedatha; these verses of Esther do not name the Amalekites. This collection gives Agag no evidence from Esther, and decides none of it.

Names 1 Chronicles 1 writes otherwise than Genesis 10 and 36

AI-assisted, human review pending, 2026-09-20

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Names 1 Chronicles 1 writes otherwise than Genesis 10 and 36
  • 1 Chronicles names Diphath among the sons of Gomer (1:6), Ebal among the sons Joktan became the father of (1:22), Zephi among the sons of Eliphaz (1:36), Homam among the sons of Lotan (1:39), Alian and Shephi among the sons of Shobal (1:40), Hamran among the sons of Dishon (1:41), and Jaakan among the sons of Ezer (1:42). 1:50 says, “Baal Hanan died, and Hadad reigned in his place; and the name of his city was Pai,” and 1:51 names chief Aliah among the chiefs of Edom. The Korean Revised Version writes these names 디밧, 에발, 스비, 호맘, 알랸, 스비, 하므란, 야아간, 하닷, 바이 and 알랴.
    Source evidence (6)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 1:5–7, engwebp

      5The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.

      6The sons of Gomer: Ashkenaz, Diphath, and Togarmah.

      7The sons of Javan: Elishah, Tarshish, Kittim, and Rodanim.

    • 1CH 1:17–23, engwebp

      17The sons of Shem: Elam, Asshur, Arpachshad, Lud, Aram, Uz, Hul, Gether, and Meshech.

      18Arpachshad became the father of Shelah, and Shelah became the father of Eber.

      19To Eber were born two sons: the name of the one was Peleg, for in his days the earth was divided; and his brother’s name was Joktan.

      20Joktan became the father of Almodad, Sheleph, Hazarmaveth, Jerah,

      21Hadoram, Uzal, Diklah,

      22Ebal, Abimael, Sheba,

      23Ophir, Havilah, and Jobab. All these were the sons of Joktan.

    • 1CH 1:34–37, engwebp

      34Abraham became the father of Isaac. The sons of Isaac: Esau and Israel.

      35The sons of Esau: Eliphaz, Reuel, Jeush, Jalam, and Korah.

      36The sons of Eliphaz: Teman, Omar, Zephi, Gatam, Kenaz, Timna, and Amalek.

      37The sons of Reuel: Nahath, Zerah, Shammah, and Mizzah.

    • 1CH 1:38–42, engwebp

      38The sons of Seir: Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan.

      39The sons of Lotan: Hori and Homam; and Timna was Lotan’s sister.

      40The sons of Shobal: Alian, Manahath, Ebal, Shephi, and Onam. The sons of Zibeon: Aiah and Anah.

      41The son of Anah: Dishon. The sons of Dishon: Hamran, Eshban, Ithran, and Cheran.

      42The sons of Ezer: Bilhan, Zaavan, and Jaakan. The sons of Dishan: Uz and Aran.

    • 1CH 1:43–50, engwebp

      43Now these are the kings who reigned in the land of Edom, before any king reigned over the children of Israel: Bela the son of Beor; and the name of his city was Dinhabah.

      44Bela died, and Jobab the son of Zerah of Bozrah reigned in his place.

      45Jobab died, and Husham of the land of the Temanites reigned in his place.

      46Husham died, and Hadad the son of Bedad, who struck Midian in the field of Moab, reigned in his place; and the name of his city was Avith.

      47Hadad died, and Samlah of Masrekah reigned in his place.

      48Samlah died, and Shaul of Rehoboth by the River reigned in his place.

      49Shaul died, and Baal Hanan the son of Achbor reigned in his place.

      50Baal Hanan died, and Hadad reigned in his place; and the name of his city was Pai. His wife’s name was Mehetabel, the daughter of Matred, the daughter of Mezahab.

    • 1CH 1:51–54, engwebp

      51Then Hadad died. The chiefs of Edom were: chief Timna, chief Aliah, chief Jetheth,

      52chief Oholibamah, chief Elah, chief Pinon,

      53chief Kenaz, chief Teman, chief Mibzar,

      54chief Magdiel, and chief Iram. These are the chiefs of Edom.

  • Genesis names Riphath among the sons of Gomer (10:3), Obal among the sons Joktan became the father of (10:28), Zepho among the sons of Eliphaz (36:11), Heman among the children of Lotan (36:22), Alvan and Shepho among the children of Shobal (36:23), Hemdan among the children of Dishon (36:26), and Akan among the children of Ezer (36:27). 36:39 says, “Baal Hanan the son of Achbor died, and Hadar reigned in his place. The name of his city was Pau,” and 36:40 names chief Alvah among the chiefs who came from Esau. The Korean Revised Version writes these names 리밧, 오발, 스보, 헤맘, 알완, 스보, 헴단, 아간, 하달, 바우 and 알와.
    Source evidence (5)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 10:3–5, engwebp

      3The sons of Gomer were: Ashkenaz, Riphath, and Togarmah.

      4The sons of Javan were: Elishah, Tarshish, Kittim, and Dodanim.

      5Of these were the islands of the nations divided in their lands, everyone after his language, after their families, in their nations.

    • GEN 10:21–31, engwebp

      21Children were also born to Shem (the elder brother of Japheth), the father of all the children of Eber.

      22The sons of Shem were: Elam, Asshur, Arpachshad, Lud, and Aram.

      23The sons of Aram were: Uz, Hul, Gether, and Mash.

      24Arpachshad became the father of Shelah. Shelah became the father of Eber.

      25To Eber were born two sons. The name of the one was Peleg, for in his days the earth was divided. His brother’s name was Joktan.

      26Joktan became the father of Almodad, Sheleph, Hazarmaveth, Jerah,

      27Hadoram, Uzal, Diklah,

      28Obal, Abimael, Sheba,

      29Ophir, Havilah, and Jobab. All these were the sons of Joktan.

      30Their dwelling extended from Mesha, as you go toward Sephar, the mountain of the east.

      31These are the sons of Shem, by their families, according to their languages, lands, and nations.

    • GEN 36:11–19, engwebp

      11The sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz.

      12Timna was concubine to Eliphaz, Esau’s son; and she bore to Eliphaz Amalek. These are the descendants of Adah, Esau’s wife.

      13These are the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These were the descendants of Basemath, Esau’s wife.

      14These were the sons of Oholibamah, the daughter of Anah, the daughter of Zibeon, Esau’s wife: she bore to Esau Jeush, Jalam, and Korah.

      15These are the chiefs of the sons of Esau: the sons of Eliphaz the firstborn of Esau: chief Teman, chief Omar, chief Zepho, chief Kenaz,

      16chief Korah, chief Gatam, chief Amalek. These are the chiefs who came of Eliphaz in the land of Edom. These are the sons of Adah.

      17These are the sons of Reuel, Esau’s son: chief Nahath, chief Zerah, chief Shammah, chief Mizzah. These are the chiefs who came of Reuel in the land of Edom. These are the sons of Basemath, Esau’s wife.

      18These are the sons of Oholibamah, Esau’s wife: chief Jeush, chief Jalam, chief Korah. These are the chiefs who came of Oholibamah the daughter of Anah, Esau’s wife.

      19These are the sons of Esau (that is, Edom), and these are their chiefs.

    • GEN 36:20–30, engwebp

      20These are the sons of Seir the Horite, the inhabitants of the land: Lotan, Shobal, Zibeon, Anah,

      21Dishon, Ezer, and Dishan. These are the chiefs who came of the Horites, the children of Seir in the land of Edom.

      22The children of Lotan were Hori and Heman. Lotan’s sister was Timna.

      23These are the children of Shobal: Alvan, Manahath, Ebal, Shepho, and Onam.

      24These are the children of Zibeon: Aiah and Anah. This is Anah who found the hot springs in the wilderness, as he fed the donkeys of Zibeon his father.

      25These are the children of Anah: Dishon and Oholibamah, the daughter of Anah.

      26These are the children of Dishon: Hemdan, Eshban, Ithran, and Cheran.

      27These are the children of Ezer: Bilhan, Zaavan, and Akan.

      28These are the children of Dishan: Uz and Aran.

      29These are the chiefs who came of the Horites: chief Lotan, chief Shobal, chief Zibeon, chief Anah,

      30chief Dishon, chief Ezer, and chief Dishan. These are the chiefs who came of the Horites, according to their chiefs in the land of Seir.

    • GEN 36:31–43, engwebp

      31These are the kings who reigned in the land of Edom, before any king reigned over the children of Israel.

      32Bela, the son of Beor, reigned in Edom. The name of his city was Dinhabah.

      33Bela died, and Jobab, the son of Zerah of Bozrah, reigned in his place.

      34Jobab died, and Husham of the land of the Temanites reigned in his place.

      35Husham died, and Hadad, the son of Bedad, who struck Midian in the field of Moab, reigned in his place. The name of his city was Avith.

      36Hadad died, and Samlah of Masrekah reigned in his place.

      37Samlah died, and Shaul of Rehoboth by the river, reigned in his place.

      38Shaul died, and Baal Hanan the son of Achbor reigned in his place.

      39Baal Hanan the son of Achbor died, and Hadar reigned in his place. The name of his city was Pau. His wife’s name was Mehetabel, the daughter of Matred, the daughter of Mezahab.

      40These are the names of the chiefs who came from Esau, according to their families, after their places, and by their names: chief Timna, chief Alvah, chief Jetheth,

      41chief Oholibamah, chief Elah, chief Pinon,

      42chief Kenaz, chief Teman, chief Mibzar,

      43chief Magdiel, and chief Iram. These are the chiefs of Edom, according to their habitations in the land of their possession. This is Esau, the father of the Edomites.

In the same place of the two lists of the same man’s sons, 1 Chronicles 1 and Genesis 10 and 36 give another name in both editions: among the sons of Gomer, Diphath and Riphath (the Korean 디밧 and 리밧); among the sons of Joktan, Ebal and Obal (the Korean 에발 and 오발); among the sons of Eliphaz, Zephi and Zepho (the Korean 스비 and 스보); among the sons of Lotan, Homam and Heman (the Korean 호맘 and 헤맘); among the sons of Shobal, Alian and Alvan (the Korean 알랸 and 알완), and Shephi and Shepho (the Korean 스비 and 스보); among the sons of Dishon, Hamran and Hemdan (the Korean 하므란 and 헴단); among the sons of Ezer, Jaakan and Akan (the Korean 야아간 and 아간). At the same point the two books also give another name in both editions for the king after Baal Hanan, Hadad and Hadar (the Korean 하닷 and 하달), for the king’s city, Pai and Pau (the Korean 바이 and 바우), and for the chief after chief Timna, Aliah and Alvah (the Korean 알랴 and 알와). The text does not say whether these names are of the same people and places. This collection records these names of 1 Chronicles 1 in its lists of names (the city Pai in the note on Hadad of 1:50) without joining them to the entries of Genesis, and does not decide whether they are the same.

Uz, Hul, Gether and Meshech among the sons of Shem at 1 Chronicles 1:17

AI-assisted, human review pending, 2026-09-20

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Uz, Hul, Gether and Meshech among the sons of Shem at 1 Chronicles 1:17
  • 1 Chronicles 1:17 says, “The sons of Shem: Elam, Asshur, Arpachshad, Lud, Aram, Uz, Hul, Gether, and Meshech.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 1:17–23, engwebp

      17The sons of Shem: Elam, Asshur, Arpachshad, Lud, Aram, Uz, Hul, Gether, and Meshech.

      18Arpachshad became the father of Shelah, and Shelah became the father of Eber.

      19To Eber were born two sons: the name of the one was Peleg, for in his days the earth was divided; and his brother’s name was Joktan.

      20Joktan became the father of Almodad, Sheleph, Hazarmaveth, Jerah,

      21Hadoram, Uzal, Diklah,

      22Ebal, Abimael, Sheba,

      23Ophir, Havilah, and Jobab. All these were the sons of Joktan.

  • Genesis 10:22 says, “The sons of Shem were: Elam, Asshur, Arpachshad, Lud, and Aram,” and 10:23, “The sons of Aram were: Uz, Hul, Gether, and Mash.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 10:21–31, engwebp

      21Children were also born to Shem (the elder brother of Japheth), the father of all the children of Eber.

      22The sons of Shem were: Elam, Asshur, Arpachshad, Lud, and Aram.

      23The sons of Aram were: Uz, Hul, Gether, and Mash.

      24Arpachshad became the father of Shelah. Shelah became the father of Eber.

      25To Eber were born two sons. The name of the one was Peleg, for in his days the earth was divided. His brother’s name was Joktan.

      26Joktan became the father of Almodad, Sheleph, Hazarmaveth, Jerah,

      27Hadoram, Uzal, Diklah,

      28Obal, Abimael, Sheba,

      29Ophir, Havilah, and Jobab. All these were the sons of Joktan.

      30Their dwelling extended from Mesha, as you go toward Sephar, the mountain of the east.

      31These are the sons of Shem, by their families, according to their languages, lands, and nations.

1 Chronicles 1:17 names Uz, Hul, Gether, and Meshech among the sons of Shem, with Elam, Asshur, Arpachshad, Lud, and Aram; Genesis 10:22–23 names the sons of Shem Elam, Asshur, Arpachshad, Lud, and Aram, and the sons of Aram Uz, Hul, Gether, and Mash. Both editions write Meshech at 1 Chronicles 1:17 and Mash at Genesis 10:23 (the Korean 메섹 and 마스). This collection keeps the entries of Genesis 10:23 for Uz, Hul, Gether, and Mash, with their father Aram, as they are, and records the Uz, Hul, Gether, and Meshech of 1 Chronicles 1:17 as sons of Shem in its list of names, joined to no entry and with no relationship to Shem. The text does not say whether they are the men of Genesis 10:23, and the collection does not decide whether they are.

Timna among the sons of Eliphaz at 1 Chronicles 1:36

AI-assisted, human review pending, 2026-09-20

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Timna among the sons of Eliphaz at 1 Chronicles 1:36
  • 1 Chronicles 1:36 says, “The sons of Eliphaz: Teman, Omar, Zephi, Gatam, Kenaz, Timna, and Amalek,” and 1:39, “Timna was Lotan’s sister.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 1:34–37, engwebp

      34Abraham became the father of Isaac. The sons of Isaac: Esau and Israel.

      35The sons of Esau: Eliphaz, Reuel, Jeush, Jalam, and Korah.

      36The sons of Eliphaz: Teman, Omar, Zephi, Gatam, Kenaz, Timna, and Amalek.

      37The sons of Reuel: Nahath, Zerah, Shammah, and Mizzah.

    • 1CH 1:38–42, engwebp

      38The sons of Seir: Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan.

      39The sons of Lotan: Hori and Homam; and Timna was Lotan’s sister.

      40The sons of Shobal: Alian, Manahath, Ebal, Shephi, and Onam. The sons of Zibeon: Aiah and Anah.

      41The son of Anah: Dishon. The sons of Dishon: Hamran, Eshban, Ithran, and Cheran.

      42The sons of Ezer: Bilhan, Zaavan, and Jaakan. The sons of Dishan: Uz and Aran.

  • Genesis 36:12 says, “Timna was concubine to Eliphaz, Esau’s son; and she bore to Eliphaz Amalek.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 36:11–19, engwebp

      11The sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz.

      12Timna was concubine to Eliphaz, Esau’s son; and she bore to Eliphaz Amalek. These are the descendants of Adah, Esau’s wife.

      13These are the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These were the descendants of Basemath, Esau’s wife.

      14These were the sons of Oholibamah, the daughter of Anah, the daughter of Zibeon, Esau’s wife: she bore to Esau Jeush, Jalam, and Korah.

      15These are the chiefs of the sons of Esau: the sons of Eliphaz the firstborn of Esau: chief Teman, chief Omar, chief Zepho, chief Kenaz,

      16chief Korah, chief Gatam, chief Amalek. These are the chiefs who came of Eliphaz in the land of Edom. These are the sons of Adah.

      17These are the sons of Reuel, Esau’s son: chief Nahath, chief Zerah, chief Shammah, chief Mizzah. These are the chiefs who came of Reuel in the land of Edom. These are the sons of Basemath, Esau’s wife.

      18These are the sons of Oholibamah, Esau’s wife: chief Jeush, chief Jalam, chief Korah. These are the chiefs who came of Oholibamah the daughter of Anah, Esau’s wife.

      19These are the sons of Esau (that is, Edom), and these are their chiefs.

1 Chronicles 1:36 names Timna among the sons of Eliphaz, with Teman, Omar, Zephi, Gatam, Kenaz, and Amalek, and 1:39 says that Timna was Lotan’s sister. Genesis 36:12 says that Timna was concubine to Eliphaz, and that she bore Amalek to Eliphaz. This collection holds the Timna of 1:36 and of 1:39 under its one entry for Timna of Genesis, writes no relationship between Eliphaz and Timna from 1:36, and keeps the relationship between Timna and Amalek that Genesis 36:12 gives. The text does not say how 1:36, which names Timna among the sons of Eliphaz, and Genesis 36:12, which calls her concubine to Eliphaz, fit together, and the collection does not decide it.

Jesse’s sons from his firstborn to the seventh at 1 Chronicles 2:13–15, and his eight sons at 1 Samuel 17:12

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jesse’s sons from his firstborn to the seventh at 1 Chronicles 2:13–15, and his eight sons at 1 Samuel 17:12
  • 1 Chronicles 2:13–15 says, “Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third, Nethanel the fourth, Raddai the fifth, Ozem the sixth, and David the seventh”. The text gives no total of Jesse’s sons.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:13–17, engwebp

      13and Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third,

      14Nethanel the fourth, Raddai the fifth,

      15Ozem the sixth, and David the seventh;

      16and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three.

      17Abigail bore Amasa; and the father of Amasa was Jether the Ishmaelite.

  • 1 Samuel 16:6–9 names Eliab, Abinadab and Shammah, and 16:10 says, “Jesse made seven of his sons to pass before Samuel”. 17:12 says, “Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse; and he had eight sons,” and 17:13–14 name the three sons who went to the battle, “Eliab the firstborn, and next to him Abinadab, and the third Shammah”, and say, “David was the youngest”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 16:6–10, engwebp

      6When they had come, he looked at Eliab, and said, “Surely the LORD’s anointed is before him.”

      7But the LORD said to Samuel, “Don’t look on his face, or on the height of his stature, because I have rejected him; for I don’t see as man sees. For man looks at the outward appearance, but the LORD looks at the heart.”

      8Then Jesse called Abinadab, and made him pass before Samuel. He said, “The LORD has not chosen this one, either.”

      9Then Jesse made Shammah to pass by. He said, “The LORD has not chosen this one, either.”

      10Jesse made seven of his sons to pass before Samuel. Samuel said to Jesse, “The LORD has not chosen these.”

    • 1SA 17:12–16, engwebp

      12Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse; and he had eight sons. The man was an elderly old man in the days of Saul.

      13The three oldest sons of Jesse had gone after Saul to the battle; and the names of his three sons who went to the battle were Eliab the firstborn, and next to him Abinadab, and the third Shammah.

      14David was the youngest; and the three oldest followed Saul.

      15Now David went back and forth from Saul to feed his father’s sheep at Bethlehem.

      16The Philistine came near morning and evening, and presented himself forty days.

1 Chronicles 2:13–15 names the sons Jesse became the father of by order, from his firstborn Eliab to David the seventh. 1 Samuel 16:10 says that Jesse made seven of his sons pass before Samuel, 17:12 that he had eight sons, and 17:13–14 name the three sons who went to the battle and call David the youngest. 1 Chronicles 2:13 names Shimea the third, and 1 Samuel 17:13 names Shammah the third (the Korean 시므아 and 삼마). The Nethanel, Raddai and Ozem of 1 Chronicles 2:14–15 are not named in 1 Samuel 16:6–10 and 17:12–16. This collection records the names of 1 Chronicles 2:13–15 in the list 1ch-2-13-17, links Eliab, Abinadab, Shimea and David to their entries and makes no entry for Nethanel, Raddai and Ozem, and does not decide how the sons the two books name fit.

Unresolved interpretation: Zeruiah and Abigail: “their sisters” at 1 Chronicles 2:16 and “Abigail the daughter of Nahash” at 2 Samuel 17:25
  • 1 Chronicles 2:13–15 names the sons Jesse became the father of, from his firstborn Eliab to David the seventh, and 2:16–17 go on, “and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three. Abigail bore Amasa”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:13–17, engwebp

      13and Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third,

      14Nethanel the fourth, Raddai the fifth,

      15Ozem the sixth, and David the seventh;

      16and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three.

      17Abigail bore Amasa; and the father of Amasa was Jether the Ishmaelite.

  • 2 Samuel 17:25 says, “Now Amasa was the son of a man whose name was Ithra the Israelite, who went in to Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother.” The Korean Revised Version calls her Zeruiah’s 동생, her younger sister.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 17:24–26, engwebp

      24Then David came to Mahanaim. Absalom passed over the Jordan, he and all the men of Israel with him.

      25Absalom set Amasa over the army instead of Joab. Now Amasa was the son of a man whose name was Ithra the Israelite, who went in to Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother.

      26Israel and Absalom encamped in the land of Gilead.

1 Chronicles 2:13–16 names the sons Jesse became the father of and calls Zeruiah and Abigail “their sisters”; neither edition says whose daughters they are. 2 Samuel 17:25 names “Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother” (the Korean Revised Version calls her Zeruiah’s 동생, younger sister). The Korean Revised Version writes her name 아비가일 in 1 Chronicles and 아비갈 in 2 Samuel, and WEB Abigail in both. The text does not say how “their sisters” of 1 Chronicles 2:16 and “the daughter of Nahash” of 2 Samuel 17:25 fit. This collection records the Abigail of 1 Chronicles 2:16–17 on the entry of Abigail of 2 Samuel 17:25 (person-abigail-nahash), Zeruiah’s sister and Amasa’s mother; it records Zeruiah and Abigail as David’s sisters from 1 Chronicles 2:16 and Nahash as Abigail’s father from 2 Samuel 17:25, records no relationship between Jesse and the two, and does not decide how the two accounts fit.

Unresolved interpretation: Elihu, one of the brothers of David, at 1 Chronicles 27:18
  • 1 Chronicles 27:18 reads, “of Judah, Elihu, one of the brothers of David”; the Korean Revised Version reads 다윗의 형 엘리후, Elihu, David’s elder brother.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 27:16–22, engwebp

      16Furthermore over the tribes of Israel: of the Reubenites, Eliezer the son of Zichri was the ruler; of the Simeonites, Shephatiah the son of Maacah;

      17of Levi, Hashabiah the son of Kemuel; of Aaron, Zadok;

      18of Judah, Elihu, one of the brothers of David; of Issachar, Omri the son of Michael;

      19of Zebulun, Ishmaiah the son of Obadiah; of Naphtali, Jeremoth the son of Azriel;

      20of the children of Ephraim, Hoshea the son of Azaziah; of the half-tribe of Manasseh, Joel the son of Pedaiah;

      21of the half-tribe of Manasseh in Gilead, Iddo the son of Zechariah; of Benjamin, Jaasiel the son of Abner;

      22of Dan, Azarel the son of Jeroham. These were the captains of the tribes of Israel.

  • 1 Chronicles 2:13–15 reads, “and Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third, Nethanel the fourth, Raddai the fifth, Ozem the sixth, and David the seventh”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:13–17, engwebp

      13and Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third,

      14Nethanel the fourth, Raddai the fifth,

      15Ozem the sixth, and David the seventh;

      16and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three.

      17Abigail bore Amasa; and the father of Amasa was Jether the Ishmaelite.

  • 1 Samuel 16:6–10 names Eliab, Abinadab and Shammah among the sons of Jesse and says, “Jesse made seven of his sons to pass before Samuel”; 17:12–14 says of Jesse, “he had eight sons”, names “his three sons who went to the battle”, “Eliab the firstborn, and next to him Abinadab, and the third Shammah”, and says, “David was the youngest”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 16:6–10, engwebp

      6When they had come, he looked at Eliab, and said, “Surely the LORD’s anointed is before him.”

      7But the LORD said to Samuel, “Don’t look on his face, or on the height of his stature, because I have rejected him; for I don’t see as man sees. For man looks at the outward appearance, but the LORD looks at the heart.”

      8Then Jesse called Abinadab, and made him pass before Samuel. He said, “The LORD has not chosen this one, either.”

      9Then Jesse made Shammah to pass by. He said, “The LORD has not chosen this one, either.”

      10Jesse made seven of his sons to pass before Samuel. Samuel said to Jesse, “The LORD has not chosen these.”

    • 1SA 17:12–16, engwebp

      12Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse; and he had eight sons. The man was an elderly old man in the days of Saul.

      13The three oldest sons of Jesse had gone after Saul to the battle; and the names of his three sons who went to the battle were Eliab the firstborn, and next to him Abinadab, and the third Shammah.

      14David was the youngest; and the three oldest followed Saul.

      15Now David went back and forth from Saul to feed his father’s sheep at Bethlehem.

      16The Philistine came near morning and evening, and presented himself forty days.

1 Chronicles 27:18 names the ruler of Judah “Elihu, one of the brothers of David” (the Korean Revised Version: 다윗의 형 엘리후, David’s elder brother). The sons of Jesse whom 1 Chronicles 2:13–15 and 1 Samuel 16:6–10 and 17:12–14 name do not include the name Elihu. This collection records the Elihu of 27:18 as a brother of David and keeps him apart, and does not decide whether he is one of the sons of Jesse whom the other passages name.

Zeruiah and Abigail: “their sisters” at 1 Chronicles 2:16 and “Abigail the daughter of Nahash” at 2 Samuel 17:25

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Who is called the son of Zeruiah at 1 Samuel 26:6
  • At 26:6 the Korean Revised Version reads 이에 다윗이 헷 사람 아히멜렉과 스루야의 아들 요압의 아우 아비새에게 물어 가로되: 스루야의 아들 (the son of Zeruiah) stands before Joab, and Abishai is called 요압의 아우, Joab’s younger brother.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 26:5–12, engwebp

      5Then David arose and came to the place where Saul had encamped; and David saw the place where Saul lay, with Abner the son of Ner, the captain of his army. Saul lay within the place of the wagons, and the people were encamped around him.

      6Then David answered and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah, brother of Joab, saying, “Who will go down with me to Saul to the camp?” Abishai said, “I will go down with you.”

      7So David and Abishai came to the people by night; and, behold, Saul lay sleeping within the place of the wagons, with his spear stuck in the ground at his head; and Abner and the people lay around him.

      8Then Abishai said to David, “God has delivered up your enemy into your hand today. Now therefore please let me strike him with the spear to the earth at one stroke, and I will not strike him the second time.”

      9David said to Abishai, “Don’t destroy him, for who can stretch out his hand against the LORD’s anointed, and be guiltless?”

      10David said, “As the LORD lives, the LORD will strike him; or his day shall come to die, or he shall go down into battle and perish.

      11The LORD forbid that I should stretch out my hand against the LORD’s anointed; but now please take the spear that is at his head and the jar of water, and let’s go.”

      12So David took the spear and the jar of water from Saul’s head, and they went away. No man saw it, or knew it, nor did any awake; for they were all asleep, because a deep sleep from the LORD had fallen on them.

  • WEB reads at 26:6, “Then David answered and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah, brother of Joab”: “the son of Zeruiah” stands after Abishai, and “brother of Joab” follows it.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 26:5–12, engwebp

      5Then David arose and came to the place where Saul had encamped; and David saw the place where Saul lay, with Abner the son of Ner, the captain of his army. Saul lay within the place of the wagons, and the people were encamped around him.

      6Then David answered and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah, brother of Joab, saying, “Who will go down with me to Saul to the camp?” Abishai said, “I will go down with you.”

      7So David and Abishai came to the people by night; and, behold, Saul lay sleeping within the place of the wagons, with his spear stuck in the ground at his head; and Abner and the people lay around him.

      8Then Abishai said to David, “God has delivered up your enemy into your hand today. Now therefore please let me strike him with the spear to the earth at one stroke, and I will not strike him the second time.”

      9David said to Abishai, “Don’t destroy him, for who can stretch out his hand against the LORD’s anointed, and be guiltless?”

      10David said, “As the LORD lives, the LORD will strike him; or his day shall come to die, or he shall go down into battle and perish.

      11The LORD forbid that I should stretch out my hand against the LORD’s anointed; but now please take the spear that is at his head and the jar of water, and let’s go.”

      12So David took the spear and the jar of water from Saul’s head, and they went away. No man saw it, or knew it, nor did any awake; for they were all asleep, because a deep sleep from the LORD had fallen on them.

  • 2 Samuel 16:9 calls Abishai “the son of Zeruiah” in both editions (스루야의 아들 아비새). At 17:25 WEB reads “Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother”, and the Korean Revised Version reads 아비갈은 요압의 어미 스루야의 동생이더라: in this verse both editions call Zeruiah Joab’s mother.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 16:5–14, engwebp

      5When King David came to Bahurim, behold, a man of the family of Saul’s house came out, whose name was Shimei, the son of Gera. He came out and cursed as he came.

      6He cast stones at David and at all the servants of King David, and all the people and all the mighty men were on his right hand and on his left.

      7Shimei said when he cursed, “Be gone, be gone, you man of blood, and wicked fellow!

      8The LORD has returned on you all the blood of Saul’s house, in whose place you have reigned! The LORD has delivered the kingdom into the hand of Absalom your son! Behold, you are caught by your own mischief, because you are a man of blood!”

      9Then Abishai the son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Please let me go over and take off his head.”

      10The king said, “What have I to do with you, you sons of Zeruiah? Because he curses, and because the LORD has said to him, ‘Curse David,’ who then shall say, ‘Why have you done so?’”

      11David said to Abishai and to all his servants, “Behold, my son, who came out of my bowels, seeks my life. How much more this Benjamite, now? Leave him alone, and let him curse; for the LORD has invited him.

      12It may be that the LORD will look on the wrong done to me, and that the LORD will repay me good for the cursing of me today.”

      13So David and his men went by the way; and Shimei went along on the hillside opposite him and cursed as he went, threw stones at him, and threw dust.

      14The king and all the people who were with him arrived weary; and he refreshed himself there.

    • 2SA 17:24–26, engwebp

      24Then David came to Mahanaim. Absalom passed over the Jordan, he and all the men of Israel with him.

      25Absalom set Amasa over the army instead of Joab. Now Amasa was the son of a man whose name was Ithra the Israelite, who went in to Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother.

      26Israel and Absalom encamped in the land of Gilead.

At 1 Samuel 26:6 the Korean Revised Version puts 스루야의 아들 (the son of Zeruiah) before Joab and calls Abishai Joab’s younger brother, and WEB puts “the son of Zeruiah” after Abishai, followed by “brother of Joab”. At 2 Samuel 17:25 both editions call Zeruiah Joab’s mother (요압의 어미 스루야; “Zeruiah, Joab’s mother”), and at 16:9 both call Abishai the son of Zeruiah. This collection records Zeruiah as Joab’s mother from 17:25 and Joab and Abishai as brothers, and does not decide who 1 Samuel 26:6 calls the son of Zeruiah.

Unresolved interpretation: Zeruiah and Abigail: “their sisters” at 1 Chronicles 2:16 and “Abigail the daughter of Nahash” at 2 Samuel 17:25
  • 1 Chronicles 2:13–15 names the sons Jesse became the father of, from his firstborn Eliab to David the seventh, and 2:16–17 go on, “and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three. Abigail bore Amasa”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:13–17, engwebp

      13and Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third,

      14Nethanel the fourth, Raddai the fifth,

      15Ozem the sixth, and David the seventh;

      16and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three.

      17Abigail bore Amasa; and the father of Amasa was Jether the Ishmaelite.

  • 2 Samuel 17:25 says, “Now Amasa was the son of a man whose name was Ithra the Israelite, who went in to Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother.” The Korean Revised Version calls her Zeruiah’s 동생, her younger sister.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 17:24–26, engwebp

      24Then David came to Mahanaim. Absalom passed over the Jordan, he and all the men of Israel with him.

      25Absalom set Amasa over the army instead of Joab. Now Amasa was the son of a man whose name was Ithra the Israelite, who went in to Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother.

      26Israel and Absalom encamped in the land of Gilead.

1 Chronicles 2:13–16 names the sons Jesse became the father of and calls Zeruiah and Abigail “their sisters”; neither edition says whose daughters they are. 2 Samuel 17:25 names “Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother” (the Korean Revised Version calls her Zeruiah’s 동생, younger sister). The Korean Revised Version writes her name 아비가일 in 1 Chronicles and 아비갈 in 2 Samuel, and WEB Abigail in both. The text does not say how “their sisters” of 1 Chronicles 2:16 and “the daughter of Nahash” of 2 Samuel 17:25 fit. This collection records the Abigail of 1 Chronicles 2:16–17 on the entry of Abigail of 2 Samuel 17:25 (person-abigail-nahash), Zeruiah’s sister and Amasa’s mother; it records Zeruiah and Abigail as David’s sisters from 1 Chronicles 2:16 and Nahash as Abigail’s father from 2 Samuel 17:25, records no relationship between Jesse and the two, and does not decide how the two accounts fit.

Ahlai the son of Sheshan at 1 Chronicles 2:31, and “Sheshan had no sons, but only daughters” at 2:34

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Ahlai the son of Sheshan at 1 Chronicles 2:31, and “Sheshan had no sons, but only daughters” at 2:34
  • 1 Chronicles 2:31 says, “The son of Appaim: Ishi. The son of Ishi: Sheshan. The son of Sheshan: Ahlai.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:25–33, engwebp

      25The sons of Jerahmeel the firstborn of Hezron were Ram the firstborn, Bunah, Oren, Ozem, and Ahijah.

      26Jerahmeel had another wife, whose name was Atarah. She was the mother of Onam.

      27The sons of Ram the firstborn of Jerahmeel were Maaz, Jamin, and Eker.

      28The sons of Onam were Shammai and Jada. The sons of Shammai: Nadab and Abishur.

      29The name of the wife of Abishur was Abihail; and she bore him Ahban and Molid.

      30The sons of Nadab: Seled and Appaim; but Seled died without children.

      31The son of Appaim: Ishi. The son of Ishi: Sheshan. The son of Sheshan: Ahlai.

      32The sons of Jada the brother of Shammai: Jether and Jonathan; and Jether died without children.

      33The sons of Jonathan: Peleth and Zaza. These were the sons of Jerahmeel.

  • 1 Chronicles 2:34–35 says, “Now Sheshan had no sons, but only daughters. Sheshan had a servant, an Egyptian, whose name was Jarha. Sheshan gave his daughter to Jarha his servant as wife; and she bore him Attai.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:34–41, engwebp

      34Now Sheshan had no sons, but only daughters. Sheshan had a servant, an Egyptian, whose name was Jarha.

      35Sheshan gave his daughter to Jarha his servant as wife; and she bore him Attai.

      36Attai became the father of Nathan, and Nathan became the father of Zabad,

      37and Zabad became the father of Ephlal, and Ephlal became the father of Obed,

      38and Obed became the father of Jehu, and Jehu became the father of Azariah,

      39and Azariah became the father of Helez, and Helez became the father of Eleasah,

      40and Eleasah became the father of Sismai, and Sismai became the father of Shallum,

      41and Shallum became the father of Jekamiah, and Jekamiah became the father of Elishama.

1 Chronicles 2:31 says, “The son of Sheshan: Ahlai,” and 2:34 says, “Now Sheshan had no sons, but only daughters”; 2:35 says that Sheshan gave his daughter to Jarha his servant as wife, and that she bore him Attai. Both editions read so. The text does not say who Ahlai is, or how 2:31 and 2:34 fit. This collection records Ahlai in the list 1ch-2-25-33 as Sheshan’s son and Attai in the list 1ch-2-34-41 as Jarha’s son, and does not decide how the two verses fit.

The sons of Zerah at 1 Chronicles 2:6, and Ethan, Heman, Calcol and Darda at 1 Kings 4:31

AI-assisted, human review pending, 2026-09-20

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The sons of Zerah at 1 Chronicles 2:6, and Ethan, Heman, Calcol and Darda at 1 Kings 4:31
  • 1 Chronicles 2:6 says, “The sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara—five of them in all,” and 2:8, “The son of Ethan: Azariah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:5–8, engwebp

      5The sons of Perez: Hezron and Hamul.

      6The sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara—five of them in all.

      7The son of Carmi: Achar, the troubler of Israel, who committed a trespass in the devoted thing.

      8The son of Ethan: Azariah.

  • 1 Kings 4:30–31 says, “Solomon’s wisdom excelled the wisdom of all the children of the east and all the wisdom of Egypt. For he was wiser than all men—wiser than Ethan the Ezrahite, Heman, Calcol, and Darda, the sons of Mahol; and his fame was in all the nations all around.” The Korean Revised Version reads 예스라 사람 에단과 마홀의 아들 헤만과 갈골과 다르다, where 마홀의 아들 (the son of Mahol) stands before Heman’s name.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 4:29–34, engwebp

      29God gave Solomon abundant wisdom, understanding, and breadth of mind like the sand that is on the seashore.

      30Solomon’s wisdom excelled the wisdom of all the children of the east and all the wisdom of Egypt.

      31For he was wiser than all men—wiser than Ethan the Ezrahite, Heman, Calcol, and Darda, the sons of Mahol; and his fame was in all the nations all around.

      32He spoke three thousand proverbs, and his songs numbered one thousand five.

      33He spoke of trees, from the cedar that is in Lebanon even to the hyssop that grows out of the wall; he also spoke of animals, of birds, of creeping things, and of fish.

      34People of all nations came to hear the wisdom of Solomon, sent by all kings of the earth who had heard of his wisdom.

1 Chronicles 2:6 names the sons of Zerah, “Zimri, Ethan, Heman, Calcol, and Dara—five of them in all”, and 2:8 names Azariah the son of Ethan. 1 Kings 4:31 says that Solomon was wiser than “Ethan the Ezrahite, Heman, Calcol, and Darda, the sons of Mahol”, where the Korean Revised Version sets 마홀의 아들 (the son of Mahol) before Heman’s name. Both editions write the name of 1 Chronicles 2:6 and that of 1 Kings 4:31 otherwise (the Korean 다라 and 다르다, WEB Dara and Darda). The text does not say whether the names of 1 Chronicles 2:6 are the men of 1 Kings 4:31. This collection records the five names of 1 Chronicles 2:6 in the list 1ch-2-6-8 without linking them to the entries of 1 Kings 4:31, and does not decide whether they are the same men.

Unresolved interpretation: Achar son of Carmi at 1 Chronicles 2:7 and Achan son of Carmi in Joshua 7
  • 1 Chronicles 2:6 names the sons of Zerah, and 2:7 says, “The son of Carmi: Achar, the troubler of Israel, who committed a trespass in the devoted thing.” The text does not name Carmi’s father. The Korean Revised Version reads 가르미의 아들은 아갈이니 저는 마땅히 멸할 물건으로 인하여 이스라엘을 괴롭게 한 자며 (the son of Carmi was Achar; he was one who troubled Israel because of the thing that should be destroyed).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:5–8, engwebp

      5The sons of Perez: Hezron and Hamul.

      6The sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara—five of them in all.

      7The son of Carmi: Achar, the troubler of Israel, who committed a trespass in the devoted thing.

      8The son of Ethan: Azariah.

  • Joshua 7:1 says, “But the children of Israel committed a trespass in the devoted things; for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took some of the devoted things,” and at 7:24–25 Joshua and all Israel with him take Achan the son of Zerah to the valley of Achor, and Joshua says, “Why have you troubled us? The LORD will trouble you today.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 7:1, engwebp

      1But the children of Israel committed a trespass in the devoted things; for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took some of the devoted things. Therefore the LORD’s anger burned against the children of Israel.

    • JOS 7:22–26, engwebp

      22So Joshua sent messengers, and they ran to the tent. Behold, it was hidden in his tent, with the silver under it.

      23They took them from the middle of the tent, and brought them to Joshua and to all the children of Israel. They laid them down before the LORD.

      24Joshua, and all Israel with him, took Achan the son of Zerah, the silver, the robe, the wedge of gold, his sons, his daughters, his cattle, his donkeys, his sheep, his tent, and all that he had; and they brought them up to the valley of Achor.

      25Joshua said, “Why have you troubled us? The LORD will trouble you today.” All Israel stoned him with stones, and they burned them with fire and stoned them with stones.

      26They raised over him a great heap of stones that remains to this day. The LORD turned from the fierceness of his anger. Therefore the name of that place was called “The valley of Achor” to this day.

1 Chronicles 2:7 calls Achar the son of Carmi “the troubler of Israel, who committed a trespass in the devoted thing” (the Korean Revised Version 마땅히 멸할 물건으로 인하여 이스라엘을 괴롭게 한 자), and does not name Carmi’s father. Joshua 7:1 says that Achan the son of Carmi took some of the devoted things, and at 7:24–25 Joshua takes Achan and says, “Why have you troubled us?” Both editions write other names in the two books (the Korean 아갈 and 아간, WEB Achar and Achan); the Korean also writes 가르미 and 갈미, and WEB Carmi in both. This collection records the Carmi and Achar of 1 Chronicles 2:7 as names of the list 1ch-2-6-8 without linking them to the entries of Joshua 7, and does not decide whether they are the same men.

Achar son of Carmi at 1 Chronicles 2:7 and Achan son of Carmi in Joshua 7

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Achar son of Carmi at 1 Chronicles 2:7 and Achan son of Carmi in Joshua 7
  • 1 Chronicles 2:6 names the sons of Zerah, and 2:7 says, “The son of Carmi: Achar, the troubler of Israel, who committed a trespass in the devoted thing.” The text does not name Carmi’s father. The Korean Revised Version reads 가르미의 아들은 아갈이니 저는 마땅히 멸할 물건으로 인하여 이스라엘을 괴롭게 한 자며 (the son of Carmi was Achar; he was one who troubled Israel because of the thing that should be destroyed).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:5–8, engwebp

      5The sons of Perez: Hezron and Hamul.

      6The sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara—five of them in all.

      7The son of Carmi: Achar, the troubler of Israel, who committed a trespass in the devoted thing.

      8The son of Ethan: Azariah.

  • Joshua 7:1 says, “But the children of Israel committed a trespass in the devoted things; for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took some of the devoted things,” and at 7:24–25 Joshua and all Israel with him take Achan the son of Zerah to the valley of Achor, and Joshua says, “Why have you troubled us? The LORD will trouble you today.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 7:1, engwebp

      1But the children of Israel committed a trespass in the devoted things; for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took some of the devoted things. Therefore the LORD’s anger burned against the children of Israel.

    • JOS 7:22–26, engwebp

      22So Joshua sent messengers, and they ran to the tent. Behold, it was hidden in his tent, with the silver under it.

      23They took them from the middle of the tent, and brought them to Joshua and to all the children of Israel. They laid them down before the LORD.

      24Joshua, and all Israel with him, took Achan the son of Zerah, the silver, the robe, the wedge of gold, his sons, his daughters, his cattle, his donkeys, his sheep, his tent, and all that he had; and they brought them up to the valley of Achor.

      25Joshua said, “Why have you troubled us? The LORD will trouble you today.” All Israel stoned him with stones, and they burned them with fire and stoned them with stones.

      26They raised over him a great heap of stones that remains to this day. The LORD turned from the fierceness of his anger. Therefore the name of that place was called “The valley of Achor” to this day.

1 Chronicles 2:7 calls Achar the son of Carmi “the troubler of Israel, who committed a trespass in the devoted thing” (the Korean Revised Version 마땅히 멸할 물건으로 인하여 이스라엘을 괴롭게 한 자), and does not name Carmi’s father. Joshua 7:1 says that Achan the son of Carmi took some of the devoted things, and at 7:24–25 Joshua takes Achan and says, “Why have you troubled us?” Both editions write other names in the two books (the Korean 아갈 and 아간, WEB Achar and Achan); the Korean also writes 가르미 and 갈미, and WEB Carmi in both. This collection records the Carmi and Achar of 1 Chronicles 2:7 as names of the list 1ch-2-6-8 without linking them to the entries of Joshua 7, and does not decide whether they are the same men.

Salma son of Nahshon at 1 Chronicles 2:11 and Salmon at Ruth 4:20–21

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Salma son of Nahshon at 1 Chronicles 2:11 and Salmon at Ruth 4:20–21
  • 1 Chronicles 2:10–11 says, “Amminadab became the father of Nahshon, prince of the children of Judah; and Nahshon became the father of Salma, and Salma became the father of Boaz”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:9–12, engwebp

      9The sons also of Hezron, who were born to him: Jerahmeel, Ram, and Chelubai.

      10Ram became the father of Amminadab, and Amminadab became the father of Nahshon, prince of the children of Judah;

      11and Nahshon became the father of Salma, and Salma became the father of Boaz,

      12and Boaz became the father of Obed, and Obed became the father of Jesse;

  • Ruth 4:20–21 says, “Amminadab became the father of Nahshon, and Nahshon became the father of Salmon, and Salmon became the father of Boaz”; Matthew 1:4–5, “Nahshon became the father of Salmon. Salmon became the father of Boaz by Rahab”; and Luke 3:32 names “the son of Boaz, the son of Salmon, the son of Nahshon”.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 3:23–38, engwebp

      23Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli,

      24the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph,

      25the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai,

      26the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah,

      27the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri,

      28the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er,

      29the son of Jose, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,

      30the son of Simeon, the son of Judah, the son of Joseph, the son of Jonan, the son of Eliakim,

      31the son of Melea, the son of Menan, the son of Mattatha, the son of Nathan, the son of David,

      32the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon,

      33the son of Amminadab, the son of Aram, the son of Hezron, the son of Perez, the son of Judah,

      34the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor,

      35the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah,

      36the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,

      37the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,

      38the son of Enos, the son of Seth, the son of Adam, the son of God.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

    • RUT 4:18–22, engwebp

      18Now this is the history of the generations of Perez: Perez became the father of Hezron,

      19and Hezron became the father of Ram, and Ram became the father of Amminadab,

      20and Amminadab became the father of Nahshon, and Nahshon became the father of Salmon,

      21and Salmon became the father of Boaz, and Boaz became the father of Obed,

      22and Obed became the father of Jesse, and Jesse became the father of David.

1 Chronicles 2:11 says that Nahshon became the father of Salma and Salma of Boaz, and Ruth 4:20–21, Matthew 1:4–5 and Luke 3:32 name Salmon in that place, the son of Nahshon and the father of Boaz. Both editions write the name otherwise (the Korean 살마 and 살몬, WEB Salma and Salmon). The text does not say whether Salma is Salmon. This collection records the Salma of 1 Chronicles 2:11 as a name of the list 1ch-2-9-12 without linking it to the entry of Salmon the son of Nahshon (person-salmon), adds 1 Chronicles 2:11 to neither the relationship of Nahshon and Salmon nor that of Salmon and Boaz, and does not decide whether they are the same man.

Caleb the son of Hezron and Caleb the son of Jephunneh

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Who is called the brother of Caleb at Joshua 15:17
  • At 15:17 the Korean Revised Version reads 갈렙의 아우요 그나스의 아들인 옷니엘, which calls Othniel the younger brother of Caleb and the son of Kenaz.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 15:15–17, engwebp

      15He went up against the inhabitants of Debir: now the name of Debir before was Kiriath Sepher.

      16Caleb said, “He who strikes Kiriath Sepher, and takes it, to him I will give Achsah my daughter as wife.”

      17Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter as wife.

  • WEB reads “Othniel the son of Kenaz, the brother of Caleb, took it” at 15:17, where “the brother of Caleb” can go with Othniel or with Kenaz.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 15:15–17, engwebp

      15He went up against the inhabitants of Debir: now the name of Debir before was Kiriath Sepher.

      16Caleb said, “He who strikes Kiriath Sepher, and takes it, to him I will give Achsah my daughter as wife.”

      17Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter as wife.

  • 15:13 calls Caleb the son of Jephunneh, and 15:17 calls Othniel the son of Kenaz, in both editions.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 15:13–14, engwebp

      13He gave to Caleb the son of Jephunneh a portion among the children of Judah, according to the commandment of the LORD to Joshua, even Kiriath Arba, named after the father of Anak (also called Hebron).

      14Caleb drove out the three sons of Anak: Sheshai, and Ahiman, and Talmai, the children of Anak.

    • JOS 15:15–17, engwebp

      15He went up against the inhabitants of Debir: now the name of Debir before was Kiriath Sepher.

      16Caleb said, “He who strikes Kiriath Sepher, and takes it, to him I will give Achsah my daughter as wife.”

      17Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter as wife.

  • Judges 3:9 reads “even Othniel the son of Kenaz, Caleb’s younger brother”, where “Caleb’s younger brother” can go with Othniel or with Kenaz. The Korean Revised Version reads 갈렙의 아우 그나스의 아들 옷니엘, where 갈렙의 아우 (Caleb’s younger brother) stands right before Kenaz and can go with Kenaz or with Othniel.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JDG 3:7–11, engwebp

      7The children of Israel did that which was evil in the LORD’s sight, and forgot the LORD their God, and served the Baals and the Asheroth.

      8Therefore the LORD’s anger burned against Israel, and he sold them into the hand of Cushan Rishathaim king of Mesopotamia; and the children of Israel served Cushan Rishathaim eight years.

      9When the children of Israel cried to the LORD, the LORD raised up a savior to the children of Israel, who saved them, even Othniel the son of Kenaz, Caleb’s younger brother.

      10The LORD’s Spirit came on him, and he judged Israel; and he went out to war, and the LORD delivered Cushan Rishathaim king of Mesopotamia into his hand. His hand prevailed against Cushan Rishathaim.

      11The land had rest forty years, then Othniel the son of Kenaz died.

At Joshua 15:17 the Korean Revised Version calls Othniel Caleb’s younger brother; at Judges 3:9 its words 갈렙의 아우 그나스의 아들 옷니엘 do not by themselves settle whether Caleb’s younger brother is Kenaz or Othniel. In WEB, “the brother of Caleb” at Joshua 15:17 and “Caleb’s younger brother” at Judges 3:9 can each go with Othniel or with Kenaz. This collection records Kenaz as Othniel’s father, records no brother relationship between Caleb and Othniel, and does not decide who is called the brother of Caleb.

Unresolved interpretation: Caleb the son of Hezron and Caleb the son of Jephunneh
  • Joshua 15:16–17 says, “Caleb said, ‘He who strikes Kiriath Sepher, and takes it, to him I will give Achsah my daughter as wife.’ Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter as wife.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 15:15–17, engwebp

      15He went up against the inhabitants of Debir: now the name of Debir before was Kiriath Sepher.

      16Caleb said, “He who strikes Kiriath Sepher, and takes it, to him I will give Achsah my daughter as wife.”

      17Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter as wife.

  • 1 Chronicles 2:18 says, “Caleb the son of Hezron became the father of children by Azubah his wife, and by Jerioth”, and 2:19, “Azubah died, and Caleb married Ephrath, who bore him Hur.” 2:42 says, “The sons of Caleb the brother of Jerahmeel were Mesha his firstborn”, and 2:49, “the daughter of Caleb was Achsah.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:18–20, engwebp

      18Caleb the son of Hezron became the father of children by Azubah his wife, and by Jerioth; and these were her sons: Jesher, Shobab, and Ardon.

      19Azubah died, and Caleb married Ephrath, who bore him Hur.

      20Hur became the father of Uri, and Uri became the father of Bezalel.

    • 1CH 2:42–49, engwebp

      42The sons of Caleb the brother of Jerahmeel were Mesha his firstborn, who was the father of Ziph, and the sons of Mareshah the father of Hebron.

      43The sons of Hebron: Korah, Tappuah, Rekem, and Shema.

      44Shema became the father of Raham, the father of Jorkeam; and Rekem became the father of Shammai.

      45The son of Shammai was Maon; and Maon was the father of Beth Zur.

      46Ephah, Caleb’s concubine, bore Haran, Moza, and Gazez; and Haran became the father of Gazez.

      47The sons of Jahdai: Regem, Jothan, Geshan, Pelet, Ephah, and Shaaph.

      48Maacah, Caleb’s concubine, bore Sheber and Tirhanah.

      49She bore also Shaaph the father of Madmannah, Sheva the father of Machbena and the father of Gibea; and the daughter of Caleb was Achsah.

  • 1 Chronicles 4:15 says, “The sons of Caleb the son of Jephunneh: Iru, Elah, and Naam. The son of Elah: Kenaz.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 4:13–15, engwebp

      13The sons of Kenaz: Othniel and Seraiah. The sons of Othniel: Hathath.

      14Meonothai became the father of Ophrah: and Seraiah became the father of Joab the father of Ge Harashim, for they were craftsmen.

      15The sons of Caleb the son of Jephunneh: Iru, Elah, and Naam. The son of Elah: Kenaz.

Joshua 15:16–17 says that Caleb gave Achsah his daughter to Othniel as wife. 1 Chronicles 2:18 names Caleb the son of Hezron, and 2:42 Caleb the brother of Jerahmeel; 2:49 says, “the daughter of Caleb was Achsah”; and 4:15 names the sons of Caleb the son of Jephunneh. Both editions write the same name in these places (the Korean Revised Version 갈렙, WEB Caleb). This collection records Caleb the son of Jephunneh and Caleb the son of Hezron as two entries, and records the Caleb of Joshua 15:16–17 as Achsah’s father. The text does not say whether the Caleb of 1 Chronicles 2 and Caleb the son of Jephunneh of 4:15 are one man, and this collection does not decide it.

David’s second son: Chileab of 2 Samuel 3:3 and Daniel of 1 Chronicles 3:1

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: David’s second son: Chileab of 2 Samuel 3:3 and Daniel of 1 Chronicles 3:1
  • 2 Samuel 3:2–3 says, “Sons were born to David in Hebron. His firstborn was Amnon, of Ahinoam the Jezreelitess; and his second, Chileab, of Abigail the wife of Nabal the Carmelite”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 3:2–5, engwebp

      2Sons were born to David in Hebron. His firstborn was Amnon, of Ahinoam the Jezreelitess;

      3and his second, Chileab, of Abigail the wife of Nabal the Carmelite; and the third, Absalom the son of Maacah the daughter of Talmai king of Geshur;

      4and the fourth, Adonijah the son of Haggith; and the fifth, Shephatiah the son of Abital;

      5and the sixth, Ithream, of Eglah, David’s wife. These were born to David in Hebron.

  • 1 Chronicles 3:1 says, “Now these were the sons of David, who were born to him in Hebron: the firstborn, Amnon, of Ahinoam the Jezreelitess; the second, Daniel, of Abigail the Carmelitess”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:1–4, engwebp

      1Now these were the sons of David, who were born to him in Hebron: the firstborn, Amnon, of Ahinoam the Jezreelitess; the second, Daniel, of Abigail the Carmelitess;

      2the third, Absalom the son of Maacah the daughter of Talmai king of Geshur; the fourth, Adonijah the son of Haggith;

      3the fifth, Shephatiah of Abital; the sixth, Ithream by Eglah his wife:

      4six were born to him in Hebron; and he reigned there seven years and six months. He reigned thirty-three years in Jerusalem;

2 Samuel 3:3 names David’s second son born in Hebron “Chileab, of Abigail the wife of Nabal the Carmelite”, and 1 Chronicles 3:1 names the second “Daniel, of Abigail the Carmelitess”. Both editions write the two names differently (the Korean Revised Version 길르압 and 다니엘, WEB Chileab and Daniel). This collection records the Abigail of 1 Chronicles 3:1 in the entry of Abigail the wife of Nabal, and records Daniel in a list of names as the son of David and Abigail, linked to no entry. The text does not say whether Chileab and Daniel are the same son, and this collection does not decide whether they are.

The sons of Josiah at 1 Chronicles 3:15

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: “To your grave in peace” at 2 Kings 22:20 and the death at Megiddo at 23:29–30
  • 2 Kings 22:18–20 gives the word of the LORD, the God of Israel, for “the king of Judah, who sent you to inquire of the LORD”, and in it, “I will gather you to your fathers, and you will be gathered to your grave in peace. Your eyes will not see all the evil which I will bring on this place.” These verses do not name the speaker.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 22:18–20, engwebp

      18But to the king of Judah, who sent you to inquire of the LORD, tell him, “The LORD the God of Israel says, ‘Concerning the words which you have heard,

      19because your heart was tender, and you humbled yourself before the LORD when you heard what I spoke against this place and against its inhabitants, that they should become a desolation and a curse, and have torn your clothes and wept before me, I also have heard you,’ says the LORD.

      20‘Therefore behold, I will gather you to your fathers, and you will be gathered to your grave in peace. Your eyes will not see all the evil which I will bring on this place.’”’” So they brought this message back to the king.

  • 2 Kings 23:29–30 says that in Josiah’s days (WEB “In his days”) Pharaoh Necoh king of Egypt went up against the king of Assyria to the river Euphrates, “and King Josiah went against him, but Pharaoh Necoh killed him at Megiddo when he saw him. His servants carried him dead in a chariot from Megiddo, brought him to Jerusalem, and buried him in his own tomb.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 23:28–30, engwebp

      28Now the rest of the acts of Josiah, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      29In his days Pharaoh Necoh king of Egypt went up against the king of Assyria to the river Euphrates; and King Josiah went against him, but Pharaoh Necoh killed him at Megiddo when he saw him.

      30His servants carried him dead in a chariot from Megiddo, brought him to Jerusalem, and buried him in his own tomb. The people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s place.

  • 2 Chronicles 34:26–28 conveys that the king will be gathered to his grave in peace and not see the coming calamity. 35:20–25 says Josiah fights in the valley of Megiddo, is struck by archers, and dies after being brought to Jerusalem.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 34:26–28, engwebp

      26But to the king of Judah, who sent you to inquire of the LORD, you shall tell him this, ‘The LORD, the God of Israel says: “About the words which you have heard,

      27because your heart was tender, and you humbled yourself before God when you heard his words against this place and against its inhabitants, and have humbled yourself before me, and have torn your clothes and wept before me, I also have heard you,” says the LORD.

      28“Behold, I will gather you to your fathers, and you will be gathered to your grave in peace. Your eyes won’t see all the evil that I will bring on this place and on its inhabitants.”’” They brought back this message to the king.

    • 2CH 35:20–22, engwebp

      20After all this, when Josiah had prepared the temple, Neco king of Egypt went up to fight against Carchemish by the Euphrates, and Josiah went out against him.

      21But he sent ambassadors to him, saying, “What have I to do with you, you king of Judah? I come not against you today, but against the house with which I have war. God has commanded me to make haste. Beware that it is God who is with me, that he not destroy you.”

      22Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and didn’t listen to the words of Neco from the mouth of God, and came to fight in the valley of Megiddo.

    • 2CH 35:23–25, engwebp

      23The archers shot at King Josiah; and the king said to his servants, “Take me away, because I am seriously wounded!”

      24So his servants took him out of the chariot, and put him in the second chariot that he had, and brought him to Jerusalem; and he died, and was buried in the tombs of his fathers. All Judah and Jerusalem mourned for Josiah.

      25Jeremiah lamented for Josiah, and all the singing men and singing women spoke of Josiah in their lamentations to this day; and they made them an ordinance in Israel. Behold, they are written in the lamentations.

2 Kings 22:18–20 and 2 Chronicles 34:26–28 convey that the king will be gathered to his grave in peace. 2 Kings 23:29–30 describes his death at Megiddo and burial, while 2 Chronicles 35:20–25 describes battle and injury in the valley of Megiddo followed by death in Jerusalem. This collection does not settle how the promise of peace relates to these accounts.

Unresolved interpretation: Jehoiachin of 2 Kings 24–25 and Jechoniah of Matthew 1:11
  • Matthew 1:11–12 records in the genealogy of Matthew 1:1–17, “Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon. After the exile to Babylon, Jechoniah became the father of Shealtiel.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • 2 Kings 23:34 says, “Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim”, and 24:6, “So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 23:34–35, engwebp

      34Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away, and he came to Egypt and died there.

      35Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh. He exacted the silver and the gold of the people of the land, from everyone according to his assessment, to give it to Pharaoh Necoh.

    • 2KI 24:5–7, engwebp

      5Now the rest of the acts of Jehoiakim, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      6So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.

      7The king of Egypt didn’t come out of his land any more; for the king of Babylon had taken, from the brook of Egypt to the river Euphrates, all that belonged to the king of Egypt.

  • 2 Kings 24:12 says, “Jehoiachin the king of Judah went out to the king of Babylon—he, his mother, his servants, his princes, and his officers; and the king of Babylon captured him in the eighth year of his reign”, and at 24:15 Jehoiachin is carried away to Babylon.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:10–16, engwebp

      10At that time the servants of Nebuchadnezzar king of Babylon came up to Jerusalem, and the city was besieged.

      11Nebuchadnezzar king of Babylon came to the city while his servants were besieging it,

      12and Jehoiachin the king of Judah went out to the king of Babylon—he, his mother, his servants, his princes, and his officers; and the king of Babylon captured him in the eighth year of his reign.

      13He carried out from there all the treasures of the LORD’s house and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the LORD’s temple, as the LORD had said.

      14He carried away all Jerusalem, and all the princes, and all the mighty men of valor, even ten thousand captives, and all the craftsmen and the smiths. No one remained except the poorest people of the land.

      15He carried away Jehoiachin to Babylon, with the king’s mother, the king’s wives, his officers, and the chief men of the land. He carried them into captivity from Jerusalem to Babylon.

      16All the men of might, even seven thousand, and the craftsmen and the smiths one thousand, all of them strong and fit for war, even them the king of Babylon brought captive to Babylon.

  • 2 Kings 25:27 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, Evilmerodach king of Babylon, in the year that he began to reign, released Jehoiachin king of Judah out of prison”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 25:27–30, engwebp

      27In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, Evilmerodach king of Babylon, in the year that he began to reign, released Jehoiachin king of Judah out of prison,

      28and he spoke kindly to him and set his throne above the throne of the kings who were with him in Babylon,

      29and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life;

      30and for his allowance, there was a continual allowance given him from the king, every day a portion, all the days of his life.

  • Esther 2:6 reads, “who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away”; WEB does not name there who was carried away, and the Korean Revised Version says that Mordecai was (모르드개도 함께 사로잡혔더라).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EST 2:5–7, engwebp

      5There was a certain Jew in the citadel of Susa whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite,

      6who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.

      7He brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother. The maiden was fair and beautiful; and when her father and mother were dead, Mordecai took her for his own daughter.

Matthew 1:11 records that Josiah became the father of Jechoniah and his brothers, and 1:12 that after the exile to Babylon Jechoniah became the father of Shealtiel. 2 Kings 23:34 names Jehoiakim the son of Josiah; 24:6 says that Jehoiachin, Jehoiakim’s son, reigned in his place; 24:12–15 that Jehoiachin went out to the king of Babylon, was captured and was carried away to Babylon; and 25:27 that Jehoiachin king of Judah was released out of prison in the thirty-seventh year of his captivity. Esther 2:6 speaks of “the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away”, and names no father or son of Jeconiah. The Korean Revised Version reads 여고냐 in Matthew and in Esther 2:6 and 여호야긴 in 2 Kings, and WEB reads Jechoniah in Matthew, Jeconiah in Esther 2:6 and Jehoiachin in 2 Kings. This collection records the Jeconiah of Esther 2:6 in the same entry as Matthew’s Jechoniah, and Jehoiachin, whose name is written otherwise, apart. The text does not say whether Jehoiachin and Jechoniah are the same man, and this collection does not decide it.

Unresolved interpretation: The sons of Josiah at 1 Chronicles 3:15
  • 2 Kings 23:30 says, “The people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s place”, and 23:34, “Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 23:28–30, engwebp

      28Now the rest of the acts of Josiah, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      29In his days Pharaoh Necoh king of Egypt went up against the king of Assyria to the river Euphrates; and King Josiah went against him, but Pharaoh Necoh killed him at Megiddo when he saw him.

      30His servants carried him dead in a chariot from Megiddo, brought him to Jerusalem, and buried him in his own tomb. The people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s place.

    • 2KI 23:34–35, engwebp

      34Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away, and he came to Egypt and died there.

      35Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh. He exacted the silver and the gold of the people of the land, from everyone according to his assessment, to give it to Pharaoh Necoh.

  • 1 Chronicles 3:15 says, “The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:10–16, engwebp

      10Solomon’s son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son,

      11Joram his son, Ahaziah his son, Joash his son,

      12Amaziah his son, Azariah his son, Jotham his son,

      13Ahaz his son, Hezekiah his son, Manasseh his son,

      14Amon his son, and Josiah his son.

      15The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.

      16The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.

  • Jeremiah 22:11 says, “For the LORD says touching Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, and who went out of this place: ‘He won’t return there any more.’” and 22:12, “But he will die in the place where they have led him captive. He will see this land no more.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 22:10–12, engwebp

      10Don’t weep for the dead. Don’t bemoan him; but weep bitterly for him who goes away, for he will return no more, and not see his native country.

      11For the LORD says touching Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, and who went out of this place: “He won’t return there any more.

      12But he will die in the place where they have led him captive. He will see this land no more.”

2 Kings 23:30 names Jehoahaz the son of Josiah, and 23:34 Eliakim the son of Josiah, whose name was changed to Jehoiakim. 1 Chronicles 3:15 names the sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum, and does not name Jehoahaz. Jeremiah 22:11 gives the LORD’s word touching “Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, and who went out of this place”. This collection records the Jehoiakim and the Zedekiah of 3:15 in their entries, and Johanan and Shallum in a list of names as sons of Josiah, linked to no entry. It records the Shallum of Jeremiah 22:11 in the entry of Jehoahaz (son of Josiah), because that verse gives him the father 2 Kings 23:30 gives Jehoahaz and tells again of one who reigned instead of Josiah his father; it keeps the Shallum of 1 Chronicles 3:15 in the list of names. The text does not say whether Jehoahaz is among the sons of 3:15, or which of them he would be, and this collection does not decide it. Nor does the text say whether the Shallum of Jeremiah 22:11 and the Shallum of 1 Chronicles 3:15 are one man, and this collection does not decide that either.

Unresolved interpretation: Jeconiah the son of Jehoiakim: 1 Chronicles 3:16 and Matthew 1:11
  • 2 Kings 24:6 says, “So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:5–7, engwebp

      5Now the rest of the acts of Jehoiakim, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      6So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.

      7The king of Egypt didn’t come out of his land any more; for the king of Babylon had taken, from the brook of Egypt to the river Euphrates, all that belonged to the king of Egypt.

  • 1 Chronicles 3:16 says, “The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:10–16, engwebp

      10Solomon’s son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son,

      11Joram his son, Ahaziah his son, Joash his son,

      12Amaziah his son, Azariah his son, Jotham his son,

      13Ahaz his son, Hezekiah his son, Manasseh his son,

      14Amon his son, and Josiah his son.

      15The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.

      16The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.

  • Matthew 1:11–12 records in the genealogy of Matthew 1:1–17, “Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon. After the exile to Babylon, Jechoniah became the father of Shealtiel.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • Jeremiah 22:24 says, “though Coniah the son of Jehoiakim king of Judah were the signet on my right hand”, and 24:1, “after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon”; 37:1 says, “Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim”. 52:31 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison.”
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 22:24–30, engwebp

      24“As I live,” says the LORD, “though Coniah the son of Jehoiakim king of Judah were the signet on my right hand, I would still pluck you from there.

      25I would give you into the hand of those who seek your life, and into the hand of them of whom you are afraid, even into the hand of Nebuchadnezzar king of Babylon, and into the hand of the Chaldeans.

      26I will cast you out with your mother who bore you into another country, where you were not born; and there you will die.

      27But to the land to which their soul longs to return, there they will not return.”

      28Is this man Coniah a despised broken vessel? Is he a vessel in which no one delights? Why are they cast out, he and his offspring, and cast into a land which they don’t know?

      29O earth, earth, earth, hear the LORD’s word!

      30The LORD says, “Record this man as childless, a man who will not prosper in his days; for no more will a man of his offspring prosper, sitting on David’s throne and ruling in Judah.”

    • JER 24:1–10, engwebp

      1The LORD showed me, and behold, two baskets of figs were set before the LORD’s temple, after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon.

      2One basket had very good figs, like the figs that are first-ripe; and the other basket had very bad figs, which could not be eaten, they were so bad.

      3Then the LORD asked me, “What do you see, Jeremiah?” I said, “Figs. The good figs are very good, and the bad are very bad, so bad that they can’t be eaten.”

      4The LORD’s word came to me, saying,

      5“The LORD, the God of Israel says: ‘Like these good figs, so I will regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, as good.

      6For I will set my eyes on them for good, and I will bring them again to this land. I will build them, and not pull them down. I will plant them, and not pluck them up.

      7I will give them a heart to know me, that I am the LORD. They will be my people, and I will be their God; for they will return to me with their whole heart.

      8“‘As the bad figs, which can’t be eaten, they are so bad,’ surely the LORD says, ‘So I will give up Zedekiah the king of Judah, and his princes, and the remnant of Jerusalem who remain in this land, and those who dwell in the land of Egypt.

      9I will even give them up to be tossed back and forth among all the kingdoms of the earth for evil, to be a reproach and a proverb, a taunt and a curse, in all places where I will drive them.

      10I will send the sword, the famine, and the pestilence among them, until they are consumed from off the land that I gave to them and to their fathers.’”

    • JER 37:1–2, engwebp

      1Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim, whom Nebuchadnezzar king of Babylon made king in the land of Judah.

      2But neither he, nor his servants, nor the people of the land, listened to the LORD’s words, which he spoke by the prophet Jeremiah.

    • JER 52:31–34, engwebp

      31In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison.

      32He spoke kindly to him, and set his throne above the throne of the kings who were with him in Babylon,

      33and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life.

      34For his allowance, there was a continual allowance given him by the king of Babylon, every day a portion until the day of his death, all the days of his life.

Matthew 1:11 records that Josiah became the father of Jechoniah and his brothers, and 1 Chronicles 3:16 names Jeconiah among the sons of Jehoiakim. 2 Kings 24:6 says that Jehoiachin, Jehoiakim’s son, reigned in his place. The Korean Revised Version reads 여고냐 in 1 Chronicles and Matthew and 여호야긴 in 2 Kings, and WEB reads Jeconiah, Jechoniah and Jehoiachin. Jeremiah 22:24 calls Coniah “the son of Jehoiakim king of Judah”, and 24:1 calls Jeconiah “the son of Jehoiakim, king of Judah”; 37:1 says that Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim; and 52:31 names Jehoiachin king of Judah. In these verses of Jeremiah the Korean Revised Version reads 고니야 (22:24, 22:28, 37:1), 여고냐 (24:1) and 여호야긴 (52:31), and WEB Coniah, Jeconiah and Jehoiachin. This collection records the Jeconiah of 1 Chronicles 3:16 in the same entry as Matthew’s Jechoniah, records the relationship of Josiah and Jechoniah that Matthew 1:11 gives, and records the relationship to Jehoiakim that 1 Chronicles 3:16 gives only in a list of names. It records the Coniah and Jeconiah of these verses of Jeremiah in that entry too, with no relationship from Jehoiakim, and records Jehoiachin, whose name is written otherwise, apart, with Jeremiah 52:31. Matthew gives Josiah as the father of Jechoniah, and 1 Chronicles and Jeremiah call Jeconiah and Coniah the son of Jehoiakim; the text does not say whether Jehoiachin and Jechoniah are the same man. This collection decides neither.

Unresolved interpretation: Abdon and Achbor among Josiah’s envoys to Huldah
  • 2 Chronicles 34:20–22 names Abdon son of Micah among the envoys.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 34:20–22, engwebp

      20The king commanded Hilkiah, Ahikam the son of Shaphan, Abdon the son of Micah, Shaphan the scribe, and Asaiah the king’s servant, saying,

      21“Go inquire of the LORD for me, and for those who are left in Israel and in Judah, concerning the words of the book that is found; for great is the LORD’s wrath that is poured out on us, because our fathers have not kept the LORD’s word, to do according to all that is written in this book.”

      22So Hilkiah and those whom the king had commanded went to Huldah the prophetess, the wife of Shallum the son of Tokhath, the son of Hasrah, keeper of the wardrobe (now she lived in Jerusalem in the second quarter), and they spoke to her to that effect.

  • 2 Kings 22:12–14 names Achbor son of Micaiah among the envoys.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 22:12–14, engwebp

      12The king commanded Hilkiah the priest, Ahikam the son of Shaphan, Achbor the son of Micaiah, Shaphan the scribe, and Asaiah the king’s servant, saying,

      13“Go inquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found; for great is the LORD’s wrath that is kindled against us, because our fathers have not listened to the words of this book, to do according to all that which is written concerning us.”

      14So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe (now she lived in Jerusalem in the second quarter); and they talked with her.

The envoys occupy corresponding roles, but both editions differ in name and patronymic; the entries remain separate.

Unresolved interpretation: The time used to compare Josiah’s Passover
  • 2 Kings 23:21–23 says no such Passover had been kept from the days of the judges who judged Israel.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 23:21–23, engwebp

      21The king commanded all the people, saying, “Keep the Passover to the LORD your God, as it is written in this book of the covenant.”

      22Surely there was not kept such a Passover from the days of the judges who judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah;

      23but in the eighteenth year of King Josiah, this Passover was kept to the LORD in Jerusalem.

  • 2 Chronicles 35:16–19 says no such Passover had been kept in Israel since Samuel the prophet.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 35:16–19, engwebp

      16So all the service of the LORD was prepared the same day, to keep the Passover, and to offer burnt offerings on the LORD’s altar, according to the commandment of King Josiah.

      17The children of Israel who were present kept the Passover at that time, and the feast of unleavened bread seven days.

      18There was no Passover like that kept in Israel from the days of Samuel the prophet, nor did any of the kings of Israel keep such a Passover as Josiah kept—with the priests, the Levites, and all Judah and Israel who were present, and the inhabitants of Jerusalem.

      19This Passover was kept in the eighteenth year of the reign of Josiah.

Both books single out the Passover in Josiah’s eighteenth year, but Kings compares it with the days of the judges and Chronicles with the time since Samuel. This collection does not infer identical scopes for those expressions.

Jeconiah the son of Jehoiakim: 1 Chronicles 3:16 and Matthew 1:11

AI-assisted, human review pending, 2026-09-23

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Shealtiel’s father: Neri in Luke 3:27 and Jechoniah in Matthew 1:12
  • Luke 3:27 has Zerubbabel, the son of Shealtiel, the son of Neri.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 3:23–38, engwebp

      23Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli,

      24the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph,

      25the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai,

      26the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah,

      27the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri,

      28the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er,

      29the son of Jose, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,

      30the son of Simeon, the son of Judah, the son of Joseph, the son of Jonan, the son of Eliakim,

      31the son of Melea, the son of Menan, the son of Mattatha, the son of Nathan, the son of David,

      32the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon,

      33the son of Amminadab, the son of Aram, the son of Hezron, the son of Perez, the son of Judah,

      34the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor,

      35the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah,

      36the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,

      37the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,

      38the son of Enos, the son of Seth, the son of Adam, the son of God.

  • Matthew 1:12 says that after the exile to Babylon, Jechoniah became the father of Shealtiel, and Shealtiel became the father of Zerubbabel.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • 1 Chronicles 3:17 says, “The sons of Jeconiah, the captive: Shealtiel his son,” 3:18 goes on with Malchiram, Pedaiah and the others, and 3:19 says, “The sons of Pedaiah: Zerubbabel and Shimei.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:17–24, engwebp

      17The sons of Jeconiah, the captive: Shealtiel his son,

      18Malchiram, Pedaiah, Shenazzar, Jekamiah, Hoshama, and Nedabiah.

      19The sons of Pedaiah: Zerubbabel and Shimei. The sons of Zerubbabel: Meshullam and Hananiah; and Shelomith was their sister;

      20and Hashubah, Ohel, Berechiah, Hasadiah, and Jushab Hesed, five.

      21The sons of Hananiah: Pelatiah and Jeshaiah; the sons of Rephaiah, the sons of Arnan, the sons of Obadiah, the sons of Shecaniah.

      22The son of Shecaniah: Shemaiah. The sons of Shemaiah: Hattush, Igal, Bariah, Neariah, and Shaphat, six.

      23The sons of Neariah: Elioenai, Hizkiah, and Azrikam, three.

      24The sons of Elioenai: Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani, seven.

Luke 3:27 makes Neri the father of Shealtiel and Matthew 1:12 Jechoniah, and both genealogies make Zerubbabel the son of Shealtiel. 1 Chronicles 3:17–18 name Shealtiel, Pedaiah and others among the sons of Jeconiah, the captive, and 3:19 names Zerubbabel among the sons of Pedaiah. This collection records the relationship of Jechoniah and Shealtiel, which Matthew 1:12 and 1 Chronicles 3:17 give, and that of Neri and Shealtiel, which Luke 3:27 gives, and does not decide between them. It records the Zerubbabel of 1 Chronicles 3:19 in a list of names as the son of Pedaiah, links him to no entry, and does not decide whether he is Zerubbabel the son of Shealtiel.

Unresolved interpretation: Jehoiachin of 2 Kings 24–25 and Jechoniah of Matthew 1:11
  • Matthew 1:11–12 records in the genealogy of Matthew 1:1–17, “Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon. After the exile to Babylon, Jechoniah became the father of Shealtiel.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • 2 Kings 23:34 says, “Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim”, and 24:6, “So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 23:34–35, engwebp

      34Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away, and he came to Egypt and died there.

      35Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh. He exacted the silver and the gold of the people of the land, from everyone according to his assessment, to give it to Pharaoh Necoh.

    • 2KI 24:5–7, engwebp

      5Now the rest of the acts of Jehoiakim, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      6So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.

      7The king of Egypt didn’t come out of his land any more; for the king of Babylon had taken, from the brook of Egypt to the river Euphrates, all that belonged to the king of Egypt.

  • 2 Kings 24:12 says, “Jehoiachin the king of Judah went out to the king of Babylon—he, his mother, his servants, his princes, and his officers; and the king of Babylon captured him in the eighth year of his reign”, and at 24:15 Jehoiachin is carried away to Babylon.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:10–16, engwebp

      10At that time the servants of Nebuchadnezzar king of Babylon came up to Jerusalem, and the city was besieged.

      11Nebuchadnezzar king of Babylon came to the city while his servants were besieging it,

      12and Jehoiachin the king of Judah went out to the king of Babylon—he, his mother, his servants, his princes, and his officers; and the king of Babylon captured him in the eighth year of his reign.

      13He carried out from there all the treasures of the LORD’s house and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the LORD’s temple, as the LORD had said.

      14He carried away all Jerusalem, and all the princes, and all the mighty men of valor, even ten thousand captives, and all the craftsmen and the smiths. No one remained except the poorest people of the land.

      15He carried away Jehoiachin to Babylon, with the king’s mother, the king’s wives, his officers, and the chief men of the land. He carried them into captivity from Jerusalem to Babylon.

      16All the men of might, even seven thousand, and the craftsmen and the smiths one thousand, all of them strong and fit for war, even them the king of Babylon brought captive to Babylon.

  • 2 Kings 25:27 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, Evilmerodach king of Babylon, in the year that he began to reign, released Jehoiachin king of Judah out of prison”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 25:27–30, engwebp

      27In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, Evilmerodach king of Babylon, in the year that he began to reign, released Jehoiachin king of Judah out of prison,

      28and he spoke kindly to him and set his throne above the throne of the kings who were with him in Babylon,

      29and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life;

      30and for his allowance, there was a continual allowance given him from the king, every day a portion, all the days of his life.

  • Esther 2:6 reads, “who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away”; WEB does not name there who was carried away, and the Korean Revised Version says that Mordecai was (모르드개도 함께 사로잡혔더라).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EST 2:5–7, engwebp

      5There was a certain Jew in the citadel of Susa whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite,

      6who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.

      7He brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother. The maiden was fair and beautiful; and when her father and mother were dead, Mordecai took her for his own daughter.

Matthew 1:11 records that Josiah became the father of Jechoniah and his brothers, and 1:12 that after the exile to Babylon Jechoniah became the father of Shealtiel. 2 Kings 23:34 names Jehoiakim the son of Josiah; 24:6 says that Jehoiachin, Jehoiakim’s son, reigned in his place; 24:12–15 that Jehoiachin went out to the king of Babylon, was captured and was carried away to Babylon; and 25:27 that Jehoiachin king of Judah was released out of prison in the thirty-seventh year of his captivity. Esther 2:6 speaks of “the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away”, and names no father or son of Jeconiah. The Korean Revised Version reads 여고냐 in Matthew and in Esther 2:6 and 여호야긴 in 2 Kings, and WEB reads Jechoniah in Matthew, Jeconiah in Esther 2:6 and Jehoiachin in 2 Kings. This collection records the Jeconiah of Esther 2:6 in the same entry as Matthew’s Jechoniah, and Jehoiachin, whose name is written otherwise, apart. The text does not say whether Jehoiachin and Jechoniah are the same man, and this collection does not decide it.

Unresolved interpretation: Jeconiah the son of Jehoiakim: 1 Chronicles 3:16 and Matthew 1:11
  • 2 Kings 24:6 says, “So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:5–7, engwebp

      5Now the rest of the acts of Jehoiakim, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      6So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.

      7The king of Egypt didn’t come out of his land any more; for the king of Babylon had taken, from the brook of Egypt to the river Euphrates, all that belonged to the king of Egypt.

  • 1 Chronicles 3:16 says, “The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:10–16, engwebp

      10Solomon’s son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son,

      11Joram his son, Ahaziah his son, Joash his son,

      12Amaziah his son, Azariah his son, Jotham his son,

      13Ahaz his son, Hezekiah his son, Manasseh his son,

      14Amon his son, and Josiah his son.

      15The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.

      16The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.

  • Matthew 1:11–12 records in the genealogy of Matthew 1:1–17, “Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon. After the exile to Babylon, Jechoniah became the father of Shealtiel.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • Jeremiah 22:24 says, “though Coniah the son of Jehoiakim king of Judah were the signet on my right hand”, and 24:1, “after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon”; 37:1 says, “Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim”. 52:31 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison.”
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 22:24–30, engwebp

      24“As I live,” says the LORD, “though Coniah the son of Jehoiakim king of Judah were the signet on my right hand, I would still pluck you from there.

      25I would give you into the hand of those who seek your life, and into the hand of them of whom you are afraid, even into the hand of Nebuchadnezzar king of Babylon, and into the hand of the Chaldeans.

      26I will cast you out with your mother who bore you into another country, where you were not born; and there you will die.

      27But to the land to which their soul longs to return, there they will not return.”

      28Is this man Coniah a despised broken vessel? Is he a vessel in which no one delights? Why are they cast out, he and his offspring, and cast into a land which they don’t know?

      29O earth, earth, earth, hear the LORD’s word!

      30The LORD says, “Record this man as childless, a man who will not prosper in his days; for no more will a man of his offspring prosper, sitting on David’s throne and ruling in Judah.”

    • JER 24:1–10, engwebp

      1The LORD showed me, and behold, two baskets of figs were set before the LORD’s temple, after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon.

      2One basket had very good figs, like the figs that are first-ripe; and the other basket had very bad figs, which could not be eaten, they were so bad.

      3Then the LORD asked me, “What do you see, Jeremiah?” I said, “Figs. The good figs are very good, and the bad are very bad, so bad that they can’t be eaten.”

      4The LORD’s word came to me, saying,

      5“The LORD, the God of Israel says: ‘Like these good figs, so I will regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, as good.

      6For I will set my eyes on them for good, and I will bring them again to this land. I will build them, and not pull them down. I will plant them, and not pluck them up.

      7I will give them a heart to know me, that I am the LORD. They will be my people, and I will be their God; for they will return to me with their whole heart.

      8“‘As the bad figs, which can’t be eaten, they are so bad,’ surely the LORD says, ‘So I will give up Zedekiah the king of Judah, and his princes, and the remnant of Jerusalem who remain in this land, and those who dwell in the land of Egypt.

      9I will even give them up to be tossed back and forth among all the kingdoms of the earth for evil, to be a reproach and a proverb, a taunt and a curse, in all places where I will drive them.

      10I will send the sword, the famine, and the pestilence among them, until they are consumed from off the land that I gave to them and to their fathers.’”

    • JER 37:1–2, engwebp

      1Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim, whom Nebuchadnezzar king of Babylon made king in the land of Judah.

      2But neither he, nor his servants, nor the people of the land, listened to the LORD’s words, which he spoke by the prophet Jeremiah.

    • JER 52:31–34, engwebp

      31In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison.

      32He spoke kindly to him, and set his throne above the throne of the kings who were with him in Babylon,

      33and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life.

      34For his allowance, there was a continual allowance given him by the king of Babylon, every day a portion until the day of his death, all the days of his life.

Matthew 1:11 records that Josiah became the father of Jechoniah and his brothers, and 1 Chronicles 3:16 names Jeconiah among the sons of Jehoiakim. 2 Kings 24:6 says that Jehoiachin, Jehoiakim’s son, reigned in his place. The Korean Revised Version reads 여고냐 in 1 Chronicles and Matthew and 여호야긴 in 2 Kings, and WEB reads Jeconiah, Jechoniah and Jehoiachin. Jeremiah 22:24 calls Coniah “the son of Jehoiakim king of Judah”, and 24:1 calls Jeconiah “the son of Jehoiakim, king of Judah”; 37:1 says that Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim; and 52:31 names Jehoiachin king of Judah. In these verses of Jeremiah the Korean Revised Version reads 고니야 (22:24, 22:28, 37:1), 여고냐 (24:1) and 여호야긴 (52:31), and WEB Coniah, Jeconiah and Jehoiachin. This collection records the Jeconiah of 1 Chronicles 3:16 in the same entry as Matthew’s Jechoniah, records the relationship of Josiah and Jechoniah that Matthew 1:11 gives, and records the relationship to Jehoiakim that 1 Chronicles 3:16 gives only in a list of names. It records the Coniah and Jeconiah of these verses of Jeremiah in that entry too, with no relationship from Jehoiakim, and records Jehoiachin, whose name is written otherwise, apart, with Jeremiah 52:31. Matthew gives Josiah as the father of Jechoniah, and 1 Chronicles and Jeremiah call Jeconiah and Coniah the son of Jehoiakim; the text does not say whether Jehoiachin and Jechoniah are the same man. This collection decides neither.

Unresolved interpretation: Zerubbabel the son of Pedaiah and Zerubbabel the son of Shealtiel
  • 1 Chronicles 3:17–18 name Shealtiel, Malchiram, Pedaiah and others among the sons of Jeconiah, the captive, and 3:19 says, “The sons of Pedaiah: Zerubbabel and Shimei. The sons of Zerubbabel: Meshullam and Hananiah”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:17–24, engwebp

      17The sons of Jeconiah, the captive: Shealtiel his son,

      18Malchiram, Pedaiah, Shenazzar, Jekamiah, Hoshama, and Nedabiah.

      19The sons of Pedaiah: Zerubbabel and Shimei. The sons of Zerubbabel: Meshullam and Hananiah; and Shelomith was their sister;

      20and Hashubah, Ohel, Berechiah, Hasadiah, and Jushab Hesed, five.

      21The sons of Hananiah: Pelatiah and Jeshaiah; the sons of Rephaiah, the sons of Arnan, the sons of Obadiah, the sons of Shecaniah.

      22The son of Shecaniah: Shemaiah. The sons of Shemaiah: Hattush, Igal, Bariah, Neariah, and Shaphat, six.

      23The sons of Neariah: Elioenai, Hizkiah, and Azrikam, three.

      24The sons of Elioenai: Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani, seven.

  • Ezra 3:2 names “Zerubbabel the son of Shealtiel and his relatives”; Matthew 1:12 says, “Shealtiel became the father of Zerubbabel”; and Luke 3:27 has “the son of Zerubbabel, the son of Shealtiel”.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 3:1–3, engwebp

      1When the seventh month had come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem.

      2Then Jeshua the son of Jozadak stood up with his brothers the priests and Zerubbabel the son of Shealtiel and his relatives, and built the altar of the God of Israel, to offer burnt offerings on it, as it is written in the law of Moses the man of God.

      3In spite of their fear because of the peoples of the surrounding lands, they set the altar on its base; and they offered burnt offerings on it to the LORD, even burnt offerings morning and evening.

    • LUK 3:23–38, engwebp

      23Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli,

      24the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph,

      25the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai,

      26the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah,

      27the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri,

      28the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er,

      29the son of Jose, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,

      30the son of Simeon, the son of Judah, the son of Joseph, the son of Jonan, the son of Eliakim,

      31the son of Melea, the son of Menan, the son of Mattatha, the son of Nathan, the son of David,

      32the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon,

      33the son of Amminadab, the son of Aram, the son of Hezron, the son of Perez, the son of Judah,

      34the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor,

      35the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah,

      36the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,

      37the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,

      38the son of Enos, the son of Seth, the son of Adam, the son of God.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

1 Chronicles 3:17–19 names Shealtiel, Pedaiah and others among the sons of Jeconiah, the captive, names Zerubbabel among the sons of Pedaiah, and names the sons of Zerubbabel, and Shelomith their sister. Ezra 3:2, Matthew 1:12 and Luke 3:27 make Zerubbabel the son of Shealtiel. Both editions write the same name in these places (the Korean Revised Version 스룹바벨, WEB Zerubbabel). This collection records the Zerubbabel of Ezra, Matthew and Luke as one entry, the son of Shealtiel; it records the Zerubbabel of 1 Chronicles 3:19 in a list of names as the son of Pedaiah, does not link him to that entry, and gives the entry Zerubbabel no relationship to Pedaiah. The text does not say whether the Zerubbabel of 1 Chronicles 3:19 is Zerubbabel the son of Shealtiel, and this collection does not decide it.

Zerubbabel the son of Pedaiah and Zerubbabel the son of Shealtiel

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Sheshbazzar and Zerubbabel
  • Ezra 1:8 says that Cyrus king of Persia brought out the vessels by the hand of Mithredath the treasurer, “and counted them out to Sheshbazzar the prince of Judah”; 1:11 says, “Sheshbazzar brought all these up when the captives were brought up from Babylon to Jerusalem.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 1:7–11, engwebp

      7Also Cyrus the king brought out the vessels of the LORD’s house, which Nebuchadnezzar had brought out of Jerusalem, and had put in the house of his gods;

      8even those, Cyrus king of Persia brought out by the hand of Mithredath the treasurer, and counted them out to Sheshbazzar the prince of Judah.

      9This is the number of them: thirty platters of gold, one thousand platters of silver, twenty-nine knives,

      10thirty bowls of gold, four hundred ten silver bowls of a second kind, and one thousand other vessels.

      11All the vessels of gold and of silver were five thousand four hundred. Sheshbazzar brought all these up when the captives were brought up from Babylon to Jerusalem.

  • Ezra 3:8 says that in the second year of their coming to God’s house at Jerusalem, in the second month, Zerubbabel the son of Shealtiel, Jeshua the son of Jozadak, and the rest of their brothers the priests and the Levites, and all those who had come out of the captivity to Jerusalem, began the work; 3:10 says, “When the builders laid the foundation of the LORD’s temple”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 3:8–9, engwebp

      8Now in the second year of their coming to God’s house at Jerusalem, in the second month, Zerubbabel the son of Shealtiel, Jeshua the son of Jozadak, and the rest of their brothers the priests and the Levites, and all those who had come out of the captivity to Jerusalem, began the work and appointed the Levites, from twenty years old and upward, to have the oversight of the work of the LORD’s house.

      9Then Jeshua stood with his sons and his brothers, Kadmiel and his sons, the sons of Judah, together to have the oversight of the workmen in God’s house: the sons of Henadad, with their sons and their brothers the Levites.

    • EZR 3:10–11, engwebp

      10When the builders laid the foundation of the LORD’s temple, they set the priests in their vestments with trumpets, with the Levites the sons of Asaph with cymbals, to praise the LORD, according to the directions of David king of Israel.

      11They sang to one another in praising and giving thanks to the LORD, “For he is good, for his loving kindness endures forever toward Israel.” All the people shouted with a great shout, when they praised the LORD, because the foundation of the LORD’s house had been laid.

  • Ezra 5:14 says, in the answer that begins at 5:11, that the gold and silver vessels Cyrus the king took out of the temple of Babylon “were delivered to one whose name was Sheshbazzar, whom he had made governor”; 5:16 gives, “Then the same Sheshbazzar came and laid the foundations of God’s house which is in Jerusalem. Since that time even until now it has been being built, and yet it is not completed.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 5:11–17, engwebp

      11Thus they returned us answer, saying, “We are the servants of the God of heaven and earth and are building the house that was built these many years ago, which a great king of Israel built and finished.

      12But after our fathers had provoked the God of heaven to wrath, he gave them into the hand of Nebuchadnezzar king of Babylon, the Chaldean, who destroyed this house and carried the people away into Babylon.

      13But in the first year of Cyrus king of Babylon, Cyrus the king made a decree to build this house of God.

      14The gold and silver vessels of God’s house, which Nebuchadnezzar took out of the temple that was in Jerusalem and brought into the temple of Babylon, those Cyrus the king also took out of the temple of Babylon, and they were delivered to one whose name was Sheshbazzar, whom he had made governor.

      15He said to him, ‘Take these vessels, go, put them in the temple that is in Jerusalem, and let God’s house be built in its place.’

      16Then the same Sheshbazzar came and laid the foundations of God’s house which is in Jerusalem. Since that time even until now it has been being built, and yet it is not completed.

      17Now therefore, if it seems good to the king, let a search be made in the king’s treasure house, which is there at Babylon, whether it is so that a decree was made by Cyrus the king to build this house of God at Jerusalem; and let the king send his pleasure to us concerning this matter.”

  • Zechariah 4:9 says, “The hands of Zerubbabel have laid the foundation of this house. His hands shall also finish it”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEC 4:6–10, engwebp

      6Then he answered and spoke to me, saying, “This is the LORD’s word to Zerubbabel, saying, ‘Not by might, nor by power, but by my Spirit,’ says the LORD of Armies.

      7Who are you, great mountain? Before Zerubbabel you are a plain; and he will bring out the capstone with shouts of ‘Grace, grace, to it!’”

      8Moreover the LORD’s word came to me, saying,

      9“The hands of Zerubbabel have laid the foundation of this house. His hands shall also finish it; and you will know that the LORD of Armies has sent me to you.

      10Indeed, who despises the day of small things? For these seven shall rejoice, and shall see the plumb line in the hand of Zerubbabel. These are the LORD’s eyes, which run back and forth through the whole earth.”

Both editions write the two names, Sheshbazzar and Zerubbabel. Ezra 1:8 and 1:11 say that Sheshbazzar the prince of Judah received the vessels and brought them up from Babylon to Jerusalem; 3:8–10 say that Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak began the work, and that the builders laid the foundation of the LORD’s temple; and 5:14–16 say, in the answer that begins at 5:11, that the vessels Cyrus the king took out of the temple of Babylon were delivered to one whose name was Sheshbazzar, whom he had made governor, and that the same Sheshbazzar came and laid the foundations of God’s house which is in Jerusalem. Zechariah 4:9 gives, in the LORD’s word, the words “The hands of Zerubbabel have laid the foundation of this house”. The text does not say whether Sheshbazzar and Zerubbabel are one man or two. This collection records them apart and does not decide it.

Unresolved interpretation: Zerubbabel the son of Pedaiah and Zerubbabel the son of Shealtiel
  • 1 Chronicles 3:17–18 name Shealtiel, Malchiram, Pedaiah and others among the sons of Jeconiah, the captive, and 3:19 says, “The sons of Pedaiah: Zerubbabel and Shimei. The sons of Zerubbabel: Meshullam and Hananiah”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:17–24, engwebp

      17The sons of Jeconiah, the captive: Shealtiel his son,

      18Malchiram, Pedaiah, Shenazzar, Jekamiah, Hoshama, and Nedabiah.

      19The sons of Pedaiah: Zerubbabel and Shimei. The sons of Zerubbabel: Meshullam and Hananiah; and Shelomith was their sister;

      20and Hashubah, Ohel, Berechiah, Hasadiah, and Jushab Hesed, five.

      21The sons of Hananiah: Pelatiah and Jeshaiah; the sons of Rephaiah, the sons of Arnan, the sons of Obadiah, the sons of Shecaniah.

      22The son of Shecaniah: Shemaiah. The sons of Shemaiah: Hattush, Igal, Bariah, Neariah, and Shaphat, six.

      23The sons of Neariah: Elioenai, Hizkiah, and Azrikam, three.

      24The sons of Elioenai: Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani, seven.

  • Ezra 3:2 names “Zerubbabel the son of Shealtiel and his relatives”; Matthew 1:12 says, “Shealtiel became the father of Zerubbabel”; and Luke 3:27 has “the son of Zerubbabel, the son of Shealtiel”.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 3:1–3, engwebp

      1When the seventh month had come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem.

      2Then Jeshua the son of Jozadak stood up with his brothers the priests and Zerubbabel the son of Shealtiel and his relatives, and built the altar of the God of Israel, to offer burnt offerings on it, as it is written in the law of Moses the man of God.

      3In spite of their fear because of the peoples of the surrounding lands, they set the altar on its base; and they offered burnt offerings on it to the LORD, even burnt offerings morning and evening.

    • LUK 3:23–38, engwebp

      23Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli,

      24the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph,

      25the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai,

      26the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah,

      27the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri,

      28the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er,

      29the son of Jose, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,

      30the son of Simeon, the son of Judah, the son of Joseph, the son of Jonan, the son of Eliakim,

      31the son of Melea, the son of Menan, the son of Mattatha, the son of Nathan, the son of David,

      32the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon,

      33the son of Amminadab, the son of Aram, the son of Hezron, the son of Perez, the son of Judah,

      34the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor,

      35the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah,

      36the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,

      37the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,

      38the son of Enos, the son of Seth, the son of Adam, the son of God.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

1 Chronicles 3:17–19 names Shealtiel, Pedaiah and others among the sons of Jeconiah, the captive, names Zerubbabel among the sons of Pedaiah, and names the sons of Zerubbabel, and Shelomith their sister. Ezra 3:2, Matthew 1:12 and Luke 3:27 make Zerubbabel the son of Shealtiel. Both editions write the same name in these places (the Korean Revised Version 스룹바벨, WEB Zerubbabel). This collection records the Zerubbabel of Ezra, Matthew and Luke as one entry, the son of Shealtiel; it records the Zerubbabel of 1 Chronicles 3:19 in a list of names as the son of Pedaiah, does not link him to that entry, and gives the entry Zerubbabel no relationship to Pedaiah. The text does not say whether the Zerubbabel of 1 Chronicles 3:19 is Zerubbabel the son of Shealtiel, and this collection does not decide it.

Pul and Tilgath Pilneser at 1 Chronicles 5:26

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Pul and Tilgath Pilneser at 1 Chronicles 5:26
  • 2 Kings 15:19–20 says, “Pul the king of Assyria came against the land, and Menahem gave Pul one thousand talents of silver”, and “So the king of Assyria turned back, and didn’t stay there in the land.” 15:29 says, “In the days of Pekah king of Israel, Tiglath Pileser king of Assyria came and took Ijon, Abel Beth Maacah, Janoah, Kedesh, Hazor, Gilead, and Galilee, all the land of Naphtali; and he carried them captive to Assyria.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 15:17–22, engwebp

      17In the thirty ninth year of Azariah king of Judah, Menahem the son of Gadi began to reign over Israel for ten years in Samaria.

      18He did that which was evil in the LORD’s sight. He didn’t depart all his days from the sins of Jeroboam the son of Nebat, with which he made Israel to sin.

      19Pul the king of Assyria came against the land, and Menahem gave Pul one thousand talents of silver, that his hand might be with him to confirm the kingdom in his hand.

      20Menahem exacted the money from Israel, even from all the mighty men of wealth, from each man fifty shekels of silver, to give to the king of Assyria. So the king of Assyria turned back, and didn’t stay there in the land.

      21Now the rest of the acts of Menahem, and all that he did, aren’t they written in the book of the chronicles of the kings of Israel?

      22Menahem slept with his fathers, and Pekahiah his son reigned in his place.

    • 2KI 15:29, engwebp

      29In the days of Pekah king of Israel, Tiglath Pileser king of Assyria came and took Ijon, Abel Beth Maacah, Janoah, Kedesh, Hazor, Gilead, and Galilee, all the land of Naphtali; and he carried them captive to Assyria.

  • 1 Chronicles 5:26 says, “So the God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tilgath Pilneser king of Assyria, and he carried away the Reubenites, the Gadites, and the half-tribe of Manasseh, and brought them to Halah, Habor, Hara, and to the river of Gozan, to this day.” The Korean Revised Version names no one who carried them away.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 5:25–26, engwebp

      25They trespassed against the God of their fathers, and played the prostitute after the gods of the peoples of the land whom God destroyed before them.

      26So the God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tilgath Pilneser king of Assyria, and he carried away the Reubenites, the Gadites, and the half-tribe of Manasseh, and brought them to Halah, Habor, Hara, and to the river of Gozan, to this day.

2 Kings 15:19–20 says that Pul the king of Assyria came against the land, that Menahem gave Pul silver, and that the king of Assyria turned back; 15:29 says that in the days of Pekah king of Israel, Tiglath Pileser king of Assyria came, took all the land of Naphtali and carried them captive to Assyria. 1 Chronicles 5:26 says that the God of Israel stirred up the spirit of Pul king of Assyria and the spirit of Tilgath Pilneser king of Assyria; the Korean Revised Version names no one who carried the Reubenites, the Gadites and the half-tribe of Manasseh away, and WEB, after naming both kings, says “and he carried away”. The Korean Revised Version writes 디글랏 빌레셀 in both books, and WEB Tiglath Pileser in 2 Kings and Tilgath Pilneser in 1 Chronicles. This collection records Pul and Tiglath Pileser as two entries, and gives each of them the name 1 Chronicles 5:26 writes. The text does not say whether Pul and Tiglath Pileser are one king, and this collection does not decide whether they are.

Aaron’s line at 1 Chronicles 6 and Ezra 7:1–5

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The priests named at 1 Kings 4:2–4
  • 1 Kings 2:26–27 says that the king said to Abiathar the priest, “Go to Anathoth, to your own fields”, and that Solomon thrust Abiathar out from being priest to the LORD.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 2:26–27, engwebp

      26To Abiathar the priest the king said, “Go to Anathoth, to your own fields, for you are worthy of death. But I will not at this time put you to death, because you bore the Lord GOD’s ark before David my father, and because you were afflicted in all in which my father was afflicted.”

      27So Solomon thrust Abiathar out from being priest to the LORD, that he might fulfill the LORD’s word which he spoke concerning the house of Eli in Shiloh.

  • 1 Kings 2:35 says, “The king put Benaiah the son of Jehoiada in his place over the army; and the king put Zadok the priest in the place of Abiathar.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 2:28–35, engwebp

      28This news came to Joab; for Joab had followed Adonijah, although he didn’t follow Absalom. Joab fled to the LORD’s Tent, and held onto the horns of the altar.

      29King Solomon was told, “Joab has fled to the LORD’s Tent; and behold, he is by the altar.” Then Solomon sent Benaiah the son of Jehoiada, saying, “Go, fall on him.”

      30Benaiah came to the LORD’s Tent, and said to him, “The king says, ‘Come out!’” He said, “No; but I will die here.” Benaiah brought the king word again, saying, “This is what Joab said, and this is how he answered me.”

      31The king said to him, “Do as he has said, and fall on him, and bury him, that you may take away the blood, which Joab shed without cause, from me and from my father’s house.

      32The LORD will return his blood on his own head, because he fell on two men more righteous and better than he, and killed them with the sword, and my father David didn’t know it: Abner the son of Ner, captain of the army of Israel, and Amasa the son of Jether, captain of the army of Judah.

      33So their blood will return on the head of Joab and on the head of his offspring forever. But for David, for his offspring, for his house, and for his throne, there will be peace forever from the LORD.”

      34Then Benaiah the son of Jehoiada went up and fell on him, and killed him; and he was buried in his own house in the wilderness.

      35The king put Benaiah the son of Jehoiada in his place over the army; and the king put Zadok the priest in the place of Abiathar.

  • 1 Kings 4:2 says, “These were the princes whom he had: Azariah the son of Zadok, the priest”, and 4:4, “Benaiah the son of Jehoiada was over the army; Zadok and Abiathar were priests”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 4:1–6, engwebp

      1King Solomon was king over all Israel.

      2These were the princes whom he had: Azariah the son of Zadok, the priest;

      3Elihoreph and Ahijah, the sons of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder;

      4Benaiah the son of Jehoiada was over the army; Zadok and Abiathar were priests;

      5Azariah the son of Nathan was over the officers; Zabud the son of Nathan was chief minister, the king’s friend;

      6Ahishar was over the household; and Adoniram the son of Abda was over the men subject to forced labor.

1 Kings 2:26–27 says that the king thrust Abiathar out from being priest to the LORD, and 2:35 that the king put Zadok the priest in the place of Abiathar. 4:2 names Azariah the son of Zadok as the priest, and 4:4 says that Zadok and Abiathar were priests. The text does not say how 4:4 stands with 2:27 and 2:35, nor whether the Zadok of 4:2 is Zadok the priest. This collection records the Zadok of 4:2 apart, and decides neither whether the two Zadoks are one man nor how these passages fit together.

Unresolved interpretation: Ezra’s line in Ezra 7:1–5, Seraiah the chief priest and Hilkiah the high priest
  • 2 Samuel 8:17 says, “Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 8:15–18, engwebp

      15David reigned over all Israel; and David executed justice and righteousness for all his people.

      16Joab the son of Zeruiah was over the army, Jehoshaphat the son of Ahilud was recorder,

      17Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests, Seraiah was scribe,

      18Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and David’s sons were chief ministers.

  • 2 Kings 22:3–4 says that in the eighteenth year of King Josiah the king sent Shaphan the scribe to the LORD’s house, saying words that begin, “Go up to Hilkiah the high priest, that he may count the money which is brought into the LORD’s house”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 22:3–7, engwebp

      3In the eighteenth year of King Josiah, the king sent Shaphan, the son of Azaliah the son of Meshullam, the scribe, to the LORD’s house, saying,

      4“Go up to Hilkiah the high priest, that he may count the money which is brought into the LORD’s house, which the keepers of the threshold have gathered of the people.

      5Let them deliver it into the hand of the workers who have the oversight of the LORD’s house; and let them give it to the workers who are in the LORD’s house, to repair the damage to the house,

      6to the carpenters, and to the builders, and to the masons, and for buying timber and cut stone to repair the house.

      7However, no accounting shall be asked of them for the money delivered into their hand, for they deal faithfully.”

  • 2 Kings 25:18 says, “The captain of the guard took Seraiah the chief priest, Zephaniah the second priest, and the three keepers of the threshold”, and 25:20–21, “Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah. The king of Babylon attacked them and put them to death at Riblah in the land of Hamath.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 25:18–21, engwebp

      18The captain of the guard took Seraiah the chief priest, Zephaniah the second priest, and the three keepers of the threshold;

      19and out of the city he took an officer who was set over the men of war; and five men of those who saw the king’s face, who were found in the city; and the scribe, the captain of the army, who mustered the people of the land, and sixty men of the people of the land who were found in the city.

      20Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.

      21The king of Babylon attacked them and put them to death at Riblah in the land of Hamath. So Judah was carried away captive out of his land.

  • Ezra 7:1–5 gives Ezra’s line: “Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, the son of Shallum, the son of Zadok, the son of Ahitub, the son of Amariah, the son of Azariah, the son of Meraioth, the son of Zerahiah, the son of Uzzi, the son of Bukki, the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest”. The Korean Revised Version gives the same line by generations, and reads 웃시엘 where WEB reads Uzzi (7:4).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 7:1–6, engwebp

      1Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah,

      2the son of Shallum, the son of Zadok, the son of Ahitub,

      3the son of Amariah, the son of Azariah, the son of Meraioth,

      4the son of Zerahiah, the son of Uzzi, the son of Bukki,

      5the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest—

      6this Ezra went up from Babylon. He was a skilled scribe in the law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the LORD his God’s hand on him.

  • Nehemiah 11:11 names “Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of God’s house”. The Korean Revised Version sets these last words before Seraiah’s name (하나님의 전을 맡은 자 스라야니, Seraiah, who had charge of God’s house) and counts the generations to Ahitub (아히둡의 오대손, the fifth generation from Ahitub).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 11:10–14, engwebp

      10Of the priests: Jedaiah the son of Joiarib, Jachin,

      11Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of God’s house,

      12and their brothers who did the work of the house, eight hundred twenty-two; and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malchijah,

      13and his brothers, chiefs of fathers’ households, two hundred forty-two; and Amashsai the son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer,

      14and their brothers, mighty men of valor, one hundred twenty-eight; and their overseer was Zabdiel, the son of Haggedolim.

2 Samuel 8:17 says that Zadok the son of Ahitub was one of the priests; 2 Kings 22:4 names Hilkiah the high priest, and 25:18 Seraiah the chief priest, without naming their fathers. Ezra 7:1–5 names Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, the son of Shallum, the son of Zadok, the son of Ahitub, and his line on to Aaron the chief priest; Nehemiah 11:11 names Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, “the ruler of God’s house” (the Korean Revised Version sets these words before Seraiah’s name). This collection records the Zadok son of Ahitub of Ezra 7:2 with the Zadok son of Ahitub of 2 Samuel 8:17, keeps the Seraiah and Hilkiah of Ezra 7:1 apart from Seraiah the chief priest and Hilkiah the high priest of 2 Kings, and keeps the Seraiah, Hilkiah, Zadok, Meraioth and Ahitub of Nehemiah 11:11, whose fathers or sons the text gives otherwise than those of the same names in Ezra 7:1–5, apart from them and from the priests of 2 Samuel and 2 Kings. The text does not say whether any of them are the same men, and the collection does not decide whether they are.

Unresolved interpretation: Aaron’s line at 1 Chronicles 6 and Ezra 7:1–5
  • 1 Chronicles 6:4–14 name father and son from Eleazar to Jehozadak; 6:7–12 read, “Meraioth became the father of Amariah. Amariah became the father of Ahitub. Ahitub became the father of Zadok. Zadok became the father of Ahimaaz. Ahimaaz became the father of Azariah. Azariah became the father of Johanan. Johanan became the father of Azariah, who executed the priest’s office in the house that Solomon built in Jerusalem. Azariah became the father of Amariah. Amariah became the father of Ahitub. Ahitub became the father of Zadok. Zadok became the father of Shallum.” 6:50–53 name the sons of Aaron again, from “Eleazar his son” to “Meraioth his son, Amariah his son, Ahitub his son, Zadok his son, and Ahimaaz his son.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 6:4–15, engwebp

      4Eleazar became the father of Phinehas, Phinehas became the father of Abishua,

      5Abishua became the father of Bukki. Bukki became the father of Uzzi.

      6Uzzi became the father of Zerahiah. Zerahiah became the father of Meraioth.

      7Meraioth became the father of Amariah. Amariah became the father of Ahitub.

      8Ahitub became the father of Zadok. Zadok became the father of Ahimaaz.

      9Ahimaaz became the father of Azariah. Azariah became the father of Johanan.

      10Johanan became the father of Azariah, who executed the priest’s office in the house that Solomon built in Jerusalem.

      11Azariah became the father of Amariah. Amariah became the father of Ahitub.

      12Ahitub became the father of Zadok. Zadok became the father of Shallum.

      13Shallum became the father of Hilkiah. Hilkiah became the father of Azariah.

      14Azariah became the father of Seraiah. Seraiah became the father of Jehozadak.

      15Jehozadak went into captivity when the LORD carried Judah and Jerusalem away by the hand of Nebuchadnezzar.

    • 1CH 6:49–53, engwebp

      49But Aaron and his sons offered on the altar of burnt offering, and on the altar of incense, for all the work of the most holy place, and to make atonement for Israel, according to all that Moses the servant of God had commanded.

      50These are the sons of Aaron: Eleazar his son, Phinehas his son, Abishua his son,

      51Bukki his son, Uzzi his son, Zerahiah his son,

      52Meraioth his son, Amariah his son, Ahitub his son,

      53Zadok his son, and Ahimaaz his son.

  • Ezra 7:1–3 names “Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, the son of Shallum, the son of Zadok, the son of Ahitub, the son of Amariah, the son of Azariah, the son of Meraioth”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 7:1–6, engwebp

      1Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah,

      2the son of Shallum, the son of Zadok, the son of Ahitub,

      3the son of Amariah, the son of Azariah, the son of Meraioth,

      4the son of Zerahiah, the son of Uzzi, the son of Bukki,

      5the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest—

      6this Ezra went up from Babylon. He was a skilled scribe in the law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the LORD his God’s hand on him.

  • 2 Samuel 8:17 says, “Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 8:15–18, engwebp

      15David reigned over all Israel; and David executed justice and righteousness for all his people.

      16Joab the son of Zeruiah was over the army, Jehoshaphat the son of Ahilud was recorder,

      17Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests, Seraiah was scribe,

      18Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and David’s sons were chief ministers.

  • 1 Kings 4:2 says, “These were the princes whom he had: Azariah the son of Zadok, the priest”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 4:1–6, engwebp

      1King Solomon was king over all Israel.

      2These were the princes whom he had: Azariah the son of Zadok, the priest;

      3Elihoreph and Ahijah, the sons of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder;

      4Benaiah the son of Jehoiada was over the army; Zadok and Abiathar were priests;

      5Azariah the son of Nathan was over the officers; Zabud the son of Nathan was chief minister, the king’s friend;

      6Ahishar was over the household; and Adoniram the son of Abda was over the men subject to forced labor.

1 Chronicles 6:8 says, “Ahitub became the father of Zadok. Zadok became the father of Ahimaaz,” and 6:12, “Ahitub became the father of Zadok. Zadok became the father of Shallum.” Each Zadok is the son of an Ahitub whom Amariah became the father of (6:7, 6:11); between the two, 6:8–12 name Ahimaaz, Azariah, Johanan, Azariah, Amariah and Ahitub, and 6:10–11 make Amariah the son of Azariah the son of Johanan. 6:50–53 name the sons of Aaron again, down to Ahimaaz. Ezra 7:2–3 names one Zadok in Ezra’s line, the son of Ahitub, the son of Amariah, the son of Azariah, the son of Meraioth (the Korean Revised Version counts the generations from Ezra). 2 Samuel 8:17 names Zadok the son of Ahitub among the priests, and 1 Kings 4:2 “Azariah the son of Zadok, the priest”. This collection records the Zadok son of Ahitub of 2 Samuel 8:17 and of Ezra 7:2 as one entry (person-zadok-ahitub), as the Ezra block joined them by the same father and son; it links the Ahitub and Zadok of 1 Chronicles 6:7–8 and 6:52–53 to Ahitub (father of Zadok) (person-ahitub-zadok) and Zadok (son of Ahitub) (person-zadok-ahitub), records the Amariah, Ahitub and Zadok of 6:11–12 in the name list without joining them to any entry, and records the Azariah of 6:10 apart, as Azariah (son of Johanan). The text does not say whether any of them are the same men, and the collection does not decide it.

Jehozadak of 1 Chronicles 6:14–15 and Jozadak of Ezra 3:2

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jehozadak of 1 Chronicles 6:14–15 and Jozadak of Ezra 3:2
  • 1 Chronicles 6:14–15 says, “Azariah became the father of Seraiah. Seraiah became the father of Jehozadak. Jehozadak went into captivity when the LORD carried Judah and Jerusalem away by the hand of Nebuchadnezzar.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 6:4–15, engwebp

      4Eleazar became the father of Phinehas, Phinehas became the father of Abishua,

      5Abishua became the father of Bukki. Bukki became the father of Uzzi.

      6Uzzi became the father of Zerahiah. Zerahiah became the father of Meraioth.

      7Meraioth became the father of Amariah. Amariah became the father of Ahitub.

      8Ahitub became the father of Zadok. Zadok became the father of Ahimaaz.

      9Ahimaaz became the father of Azariah. Azariah became the father of Johanan.

      10Johanan became the father of Azariah, who executed the priest’s office in the house that Solomon built in Jerusalem.

      11Azariah became the father of Amariah. Amariah became the father of Ahitub.

      12Ahitub became the father of Zadok. Zadok became the father of Shallum.

      13Shallum became the father of Hilkiah. Hilkiah became the father of Azariah.

      14Azariah became the father of Seraiah. Seraiah became the father of Jehozadak.

      15Jehozadak went into captivity when the LORD carried Judah and Jerusalem away by the hand of Nebuchadnezzar.

  • Ezra 3:2 says, “Then Jeshua the son of Jozadak stood up with his brothers the priests and Zerubbabel the son of Shealtiel and his relatives, and built the altar of the God of Israel”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 3:1–3, engwebp

      1When the seventh month had come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem.

      2Then Jeshua the son of Jozadak stood up with his brothers the priests and Zerubbabel the son of Shealtiel and his relatives, and built the altar of the God of Israel, to offer burnt offerings on it, as it is written in the law of Moses the man of God.

      3In spite of their fear because of the peoples of the surrounding lands, they set the altar on its base; and they offered burnt offerings on it to the LORD, even burnt offerings morning and evening.

  • Haggai 1:1 says that the LORD’s word came by Haggai the prophet “to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • HAG 1:1–2, engwebp

      1In the second year of Darius the king, in the sixth month, in the first day of the month, the LORD’s word came by Haggai the prophet, to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, saying,

      2“This is what the LORD of Armies says: These people say, ‘The time hasn’t yet come, the time for the LORD’s house to be built.’”

1 Chronicles 6:14–15 says that Seraiah became the father of Jehozadak, and that Jehozadak went into captivity when the LORD carried Judah and Jerusalem away by the hand of Nebuchadnezzar. Ezra 3:2 names Jeshua the son of Jozadak. Haggai 1:1 names Joshua the son of Jehozadak, the high priest. 1 Chronicles 6:14–15 and Haggai 1:1 write the same name in both editions (the Korean 여호사닥, WEB Jehozadak), and Ezra 3:2 writes another in both (the Korean 요사닥, WEB Jozadak). 1 Chronicles 6:15 names no son of Jehozadak, Haggai 1:1 names no father of Jehozadak, and Ezra 3:1–3 names no father of Jozadak. This collection records Jehozadak (son of Seraiah) (person-jehozadak), Jehozadak (father of Joshua) (person-jehozadak-joshua) and Jozadak (person-jozadak) apart, and does not decide whether any of them are the same man.

Kohath’s sons and Korah’s father at 1 Chronicles 6

AI-assisted, human review pending, 2026-09-20

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Kohath’s sons and Korah’s father at 1 Chronicles 6
  • 1 Chronicles 6:18 says, “The sons of Kohath were Amram, Izhar, Hebron, and Uzziel,” and 6:37–38 give Heman’s forebears as “the son of Tahath, the son of Assir, the son of Ebiasaph, the son of Korah, the son of Izhar, the son of Kohath”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 6:16–19, engwebp

      16The sons of Levi: Gershom, Kohath, and Merari.

      17These are the names of the sons of Gershom: Libni and Shimei.

      18The sons of Kohath were Amram, Izhar, Hebron, and Uzziel.

      19The sons of Merari: Mahli and Mushi. These are the families of the Levites according to their fathers’ households.

    • 1CH 6:33–38, engwebp

      33These are those who served, and their sons. Of the sons of the Kohathites: Heman the singer, the son of Joel, the son of Samuel,

      34the son of Elkanah, the son of Jeroham, the son of Eliel, the son of Toah,

      35the son of Zuph, the son of Elkanah, the son of Mahath, the son of Amasai,

      36the son of Elkanah, the son of Joel, the son of Azariah, the son of Zephaniah,

      37the son of Tahath, the son of Assir, the son of Ebiasaph, the son of Korah,

      38the son of Izhar, the son of Kohath, the son of Levi, the son of Israel.

  • 1 Chronicles 6:22–24 says, “The sons of Kohath: Amminadab his son, Korah his son, Assir his son, Elkanah his son, Ebiasaph his son, Assir his son, Tahath his son”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 6:22–28, engwebp

      22The sons of Kohath: Amminadab his son, Korah his son, Assir his son,

      23Elkanah his son, Ebiasaph his son, Assir his son,

      24Tahath his son, Uriel his son, Uzziah his son, and Shaul his son.

      25The sons of Elkanah: Amasai and Ahimoth.

      26As for Elkanah, the sons of Elkanah: Zophai his son, Nahath his son,

      27Eliab his son, Jeroham his son, and Elkanah his son.

      28The sons of Samuel: the firstborn, Joel, and the second, Abijah.

  • Numbers 16:1 names “Korah, the son of Izhar, the son of Kohath, the son of Levi”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

1 Chronicles 6:22 names the sons of Kohath as “Amminadab his son, Korah his son”, making Korah the son of Amminadab; 6:37–38 and Numbers 16:1 name Korah the son of Izhar. 6:18 names the sons of Kohath Amram, Izhar, Hebron, and Uzziel. 6:23 makes Ebiasaph the son of Elkanah, and 6:37 the son of Korah; both lines make Tahath the son of Assir, and Assir the son of Ebiasaph (6:23–24, 6:37). This collection holds Korah (son of Izhar) (person-korah-izhar) as the son of Izhar, records Amminadab, Korah and the names after them of 6:22–24 in the name list 1ch-6-22-28 without joining them to any entry (nor to Amminadab the father of Nahshon, person-amminadab), and does not join the same names of the two lines to each other. The text does not say whether any of these are the same men, and the collection does not decide it.

Samuel’s forebears at 1 Chronicles 6 and 1 Samuel 1:1

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Samuel’s forebears at 1 Chronicles 6 and 1 Samuel 1:1
  • 1 Chronicles 6:26–28 says, “As for Elkanah, the sons of Elkanah: Zophai his son, Nahath his son, Eliab his son, Jeroham his son, and Elkanah his son. The sons of Samuel: the firstborn, Joel, and the second, Abijah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 6:22–28, engwebp

      22The sons of Kohath: Amminadab his son, Korah his son, Assir his son,

      23Elkanah his son, Ebiasaph his son, Assir his son,

      24Tahath his son, Uriel his son, Uzziah his son, and Shaul his son.

      25The sons of Elkanah: Amasai and Ahimoth.

      26As for Elkanah, the sons of Elkanah: Zophai his son, Nahath his son,

      27Eliab his son, Jeroham his son, and Elkanah his son.

      28The sons of Samuel: the firstborn, Joel, and the second, Abijah.

  • 1 Chronicles 6:33–35 says, “Of the sons of the Kohathites: Heman the singer, the son of Joel, the son of Samuel, the son of Elkanah, the son of Jeroham, the son of Eliel, the son of Toah, the son of Zuph, the son of Elkanah”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 6:33–38, engwebp

      33These are those who served, and their sons. Of the sons of the Kohathites: Heman the singer, the son of Joel, the son of Samuel,

      34the son of Elkanah, the son of Jeroham, the son of Eliel, the son of Toah,

      35the son of Zuph, the son of Elkanah, the son of Mahath, the son of Amasai,

      36the son of Elkanah, the son of Joel, the son of Azariah, the son of Zephaniah,

      37the son of Tahath, the son of Assir, the son of Ebiasaph, the son of Korah,

      38the son of Izhar, the son of Kohath, the son of Levi, the son of Israel.

  • 1 Samuel 1:1 says, “Now there was a certain man of Ramathaim Zophim, of the hill country of Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 1:1–2, engwebp

      1Now there was a certain man of Ramathaim Zophim, of the hill country of Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.

      2He had two wives. The name of one was Hannah, and the name of the other Peninnah. Peninnah had children, but Hannah had no children.

1 Samuel 1:1 names Elkanah, an Ephraimite, “the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph”. 1 Chronicles 6:26–27 go from Elkanah through Zophai, Nahath, Eliab and Jeroham to Elkanah, and 6:34–35 make Jeroham the son of Eliel, Eliel the son of Toah, Toah the son of Zuph, and Zuph the son of Elkanah. In these passages both editions name Jeroham’s forebears differently (Elihu, Tohu, Zuph; Eliab, Nahath, Zophai; Eliel, Toah, Zuph). 1 Chronicles 6 sets this line among the sons of Kohath (6:22, 6:33), and 1 Samuel 1:1 calls Elkanah an Ephraimite. 6:25 names Amasai a son of Elkanah, and 6:35–36 name Amasai the son of Elkanah, the son of Joel. This collection links the Jeroham, Elkanah and Samuel of 1 Chronicles 6:27–28 and 6:33–34 to the entries of 1 Samuel, and records Eliab, Nahath, Zophai, Eliel, Toah, Zuph and the Amasai of each line in the name lists without joining them to any entry. The text does not say whether any of these are the same men, nor how “an Ephraimite” and the sons of Kohath fit together, and the collection does not decide it.

The cities of the Levites in Joshua 21 and 1 Chronicles 6

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The cities of the Levites in Joshua 21 and 1 Chronicles 6
  • 1 Chronicles 6:54–81 give the dwelling places of the Levites. 6:60 gives all the cities of the sons of Aaron, of the families of the Kohathites, as thirteen; 6:61–63 give ten cities to the rest of the sons of Kohath, thirteen to the sons of Gershom, and twelve to the sons of Merari; 6:57 opens its cities with “To the sons of Aaron they gave the cities of refuge”, and 6:67 with “They gave to them the cities of refuge”.
    Source evidence (5)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 6:54–60, engwebp

      54Now these are their dwelling places according to their encampments in their borders: to the sons of Aaron, of the families of the Kohathites (for theirs was the first lot),

      55to them they gave Hebron in the land of Judah, and its pasture lands around it;

      56but the fields of the city and its villages, they gave to Caleb the son of Jephunneh.

      57To the sons of Aaron they gave the cities of refuge, Hebron, Libnah also with its pasture lands, Jattir, Eshtemoa with its pasture lands,

      58Hilen with its pasture lands, Debir with its pasture lands,

      59Ashan with its pasture lands, and Beth Shemesh with its pasture lands;

      60and out of the tribe of Benjamin, Geba with its pasture lands, Allemeth with its pasture lands, and Anathoth with its pasture lands. All their cities throughout their families were thirteen cities.

    • 1CH 6:61–65, engwebp

      61To the rest of the sons of Kohath were given by lot, out of the family of the tribe, out of the half-tribe, the half of Manasseh, ten cities.

      62To the sons of Gershom, according to their families, out of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the tribe of Manasseh in Bashan, thirteen cities.

      63To the sons of Merari were given by lot, according to their families, out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities.

      64The children of Israel gave to the Levites the cities with their pasture lands.

      65They gave by lot out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, and out of the tribe of the children of Benjamin, these cities which are mentioned by name.

    • 1CH 6:66–70, engwebp

      66Some of the families of the sons of Kohath had cities of their borders out of the tribe of Ephraim.

      67They gave to them the cities of refuge, Shechem in the hill country of Ephraim with its pasture lands and Gezer with its pasture lands,

      68Jokmeam with its pasture lands, Beth Horon with its pasture lands,

      69Aijalon with its pasture lands, Gath Rimmon with its pasture lands;

      70and out of the half-tribe of Manasseh, Aner with its pasture lands, and Bileam with its pasture lands, for the rest of the family of the sons of Kohath.

    • 1CH 6:71–76, engwebp

      71To the sons of Gershom were given, out of the family of the half-tribe of Manasseh, Golan in Bashan with its pasture lands, and Ashtaroth with its pasture lands;

      72and out of the tribe of Issachar, Kedesh with its pasture lands, Daberath with its pasture lands,

      73Ramoth with its pasture lands, and Anem with its pasture lands;

      74and out of the tribe of Asher, Mashal with its pasture lands, Abdon with its pasture lands,

      75Hukok with its pasture lands, and Rehob with its pasture lands;

      76and out of the tribe of Naphtali, Kedesh in Galilee with its pasture lands, Hammon with its pasture lands, and Kiriathaim with its pasture lands.

    • 1CH 6:77–81, engwebp

      77To the rest of the Levites, the sons of Merari, were given, out of the tribe of Zebulun, Rimmono with its pasture lands, and Tabor with its pasture lands;

      78and beyond the Jordan at Jericho, on the east side of the Jordan, were given them out of the tribe of Reuben: Bezer in the wilderness with its pasture lands, Jahzah with its pasture lands,

      79Kedemoth with its pasture lands, and Mephaath with its pasture lands;

      80and out of the tribe of Gad, Ramoth in Gilead with its pasture lands, Mahanaim with its pasture lands,

      81Heshbon with its pasture lands, and Jazer with its pasture lands.

  • Joshua 21:9–40 gives thirteen cities to the children of Aaron the priest, ten to the rest of the families of the children of Kohath, thirteen to the Gershonites and twelve to the children of Merari, and calls Hebron (21:13), Shechem (21:21), Golan (21:27), Kedesh in Galilee (21:32) and Ramoth in Gilead (21:38) the city of refuge for the man slayer.
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 21:9–19, engwebp

      9They gave out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, these cities which are mentioned by name:

      10and they were for the children of Aaron, of the families of the Kohathites, who were of the children of Levi; for theirs was the first lot.

      11They gave them Kiriath Arba, named after the father of Anak (also called Hebron), in the hill country of Judah, with its pasture lands around it.

      12But they gave the fields of the city and its villages to Caleb the son of Jephunneh for his possession.

      13To the children of Aaron the priest they gave Hebron with its pasture lands, the city of refuge for the man slayer, Libnah with its pasture lands,

      14Jattir with its pasture lands, Eshtemoa with its pasture lands,

      15Holon with its pasture lands, Debir with its pasture lands,

      16Ain with its pasture lands, Juttah with its pasture lands, and Beth Shemesh with its pasture lands: nine cities out of those two tribes.

      17Out of the tribe of Benjamin, Gibeon with its pasture lands, Geba with its pasture lands,

      18Anathoth with its pasture lands, and Almon with its pasture lands: four cities.

      19All the cities of the children of Aaron, the priests, were thirteen cities with their pasture lands.

    • JOS 21:20–26, engwebp

      20The families of the children of Kohath, the Levites, even the rest of the children of Kohath, had the cities of their lot out of the tribe of Ephraim.

      21They gave them Shechem with its pasture lands in the hill country of Ephraim, the city of refuge for the man slayer, and Gezer with its pasture lands,

      22Kibzaim with its pasture lands, and Beth Horon with its pasture lands: four cities.

      23Out of the tribe of Dan, Elteke with its pasture lands, Gibbethon with its pasture lands,

      24Aijalon with its pasture lands, Gath Rimmon with its pasture lands: four cities.

      25Out of the half-tribe of Manasseh, Taanach with its pasture lands, and Gath Rimmon with its pasture lands: two cities.

      26All the cities of the families of the rest of the children of Kohath were ten with their pasture lands.

    • JOS 21:27–33, engwebp

      27They gave to the children of Gershon, of the families of the Levites, out of the half-tribe of Manasseh Golan in Bashan with its pasture lands, the city of refuge for the man slayer, and Be Eshterah with its pasture lands: two cities.

      28Out of the tribe of Issachar, Kishion with its pasture lands, Daberath with its pasture lands,

      29Jarmuth with its pasture lands, En Gannim with its pasture lands: four cities.

      30Out of the tribe of Asher, Mishal with its pasture lands, Abdon with its pasture lands,

      31Helkath with its pasture lands, and Rehob with its pasture lands: four cities.

      32Out of the tribe of Naphtali, Kedesh in Galilee with its pasture lands, the city of refuge for the man slayer, Hammothdor with its pasture lands, and Kartan with its pasture lands: three cities.

      33All the cities of the Gershonites according to their families were thirteen cities with their pasture lands.

    • JOS 21:34–40, engwebp

      34To the families of the children of Merari, the rest of the Levites, out of the tribe of Zebulun, Jokneam with its pasture lands, Kartah with its pasture lands,

      35Dimnah with its pasture lands, and Nahalal with its pasture lands: four cities.

      36Out of the tribe of Reuben, Bezer with its pasture lands, Jahaz with its pasture lands,

      37Kedemoth with its pasture lands, and Mephaath with its pasture lands: four cities.

      38Out of the tribe of Gad, Ramoth in Gilead with its pasture lands, the city of refuge for the man slayer, and Mahanaim with its pasture lands,

      39Heshbon with its pasture lands, Jazer with its pasture lands: four cities in all.

      40All these were the cities of the children of Merari according to their families, even the rest of the families of the Levites. Their lot was twelve cities.

Joshua 21:9–40 and 1 Chronicles 6:54–81 give the cities given to the sons of Aaron, to the rest of the sons of Kohath, to the sons of Gershon and to the sons of Merari, and both editions name many of them differently: where Joshua names Holon, Ain, Almon, Kibzaim, Taanach, Gath Rimmon (21:25), Be Eshterah, Kishion, Jarmuth, En Gannim, Mishal, Helkath, Hammothdor, Kartan and Jahaz, 1 Chronicles names Hilen, Ashan, Allemeth, Jokmeam, Aner, Bileam, Ashtaroth, Kedesh, Ramoth, Anem, Mashal, Hukok, Hammon, Kiriathaim and Jahzah; and for Jokneam, Kartah, Dimnah and Nahalal, which Joshua 21:34–35 names out of the tribe of Zebulun, 1 Chronicles 6:77 names Rimmono and Tabor. Joshua’s Juttah, Gibeon, Elteke and Gibbethon are not named in 1 Chronicles 6. 1 Chronicles 6:69 names Aijalon and Gath Rimmon after the cities given out of the tribe of Ephraim, where Joshua 21:23–24 gives the two out of the tribe of Dan, and 1 Chronicles 6 does not name Dan. 1 Chronicles 6:57 and 6:67 open their cities with “the cities of refuge”, where Joshua 21 calls Hebron, Shechem, Golan, Kedesh in Galilee and Ramoth in Gilead the city of refuge for the man slayer. 1 Chronicles 6:60 gives thirteen, 6:61 ten and 6:63 twelve, and the names of 6:54–60, 6:66–70 and 6:77–81 do not reach those numbers. This collection records each book’s list as its verses give it, links only the same names, and does not decide how the two lists fit together.

The names of the sons of Naphtali: Genesis 46:24, Numbers 26:48–49 and 1 Chronicles 7:13

AI-assisted, human review pending, 2026-09-20

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The names of the sons of Naphtali: Genesis 46:24, Numbers 26:48–49 and 1 Chronicles 7:13
  • Genesis 46:24 names the sons of Naphtali Jahzeel, Guni, Jezer, and Shillem, and Numbers 26:48–49 lists the families of Naphtali from Jahzeel, Guni, Jezer, and Shillem. The Korean Revised Version writes the first name 야스엘 in Genesis and 야셀 in Numbers.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 46:8–27, engwebp

      8These are the names of the children of Israel, who came into Egypt, Jacob and his sons: Reuben, Jacob’s firstborn.

      9The sons of Reuben: Hanoch, Pallu, Hezron, and Carmi.

      10The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul the son of a Canaanite woman.

      11The sons of Levi: Gershon, Kohath, and Merari.

      12The sons of Judah: Er, Onan, Shelah, Perez, and Zerah; but Er and Onan died in the land of Canaan. The sons of Perez were Hezron and Hamul.

      13The sons of Issachar: Tola, Puvah, Iob, and Shimron.

      14The sons of Zebulun: Sered, Elon, and Jahleel.

      15These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah. All the souls of his sons and his daughters were thirty-three.

      16The sons of Gad: Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.

      17The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and Serah their sister. The sons of Beriah: Heber and Malchiel.

      18These are the sons of Zilpah, whom Laban gave to Leah, his daughter, and these she bore to Jacob, even sixteen souls.

      19The sons of Rachel, Jacob’s wife: Joseph and Benjamin.

      20To Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Potiphera, priest of On, bore to him.

      21The sons of Benjamin: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard.

      22These are the sons of Rachel, who were born to Jacob: all the souls were fourteen.

      23The son of Dan: Hushim.

      24The sons of Naphtali: Jahzeel, Guni, Jezer, and Shillem.

      25These are the sons of Bilhah, whom Laban gave to Rachel, his daughter, and these she bore to Jacob: all the souls were seven.

      26All the souls who came with Jacob into Egypt, who were his direct offspring, in addition to Jacob’s sons’ wives, all the souls were sixty-six.

      27The sons of Joseph, who were born to him in Egypt, were two souls. All the souls of the house of Jacob, who came into Egypt, were seventy.

    • NUM 26:48–50, engwebp

      48The sons of Naphtali after their families: of Jahzeel, the family of the Jahzeelites; of Guni, the family of the Gunites;

      49of Jezer, the family of the Jezerites; of Shillem, the family of the Shillemites.

      50These are the families of Naphtali according to their families; and those who were counted of them were forty-five thousand four hundred.

  • 1 Chronicles 7:13 says, “The sons of Naphtali: Jahziel, Guni, Jezer, Shallum, and the sons of Bilhah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

Guni and Jezer stand alike in all three places. Where Genesis 46:24 and Numbers 26:48–49 have Jahzeel (the Korean 야스엘, and 야셀 in Numbers) and Shillem, 1 Chronicles 7:13 has Jahziel and Shallum, and both editions write the names otherwise. This collection records the Jahziel and Shallum of 1 Chronicles 7:13 as names of its list without joining them to Jahzeel and Shillem, and does not decide whether they are the same men.

The line of Manasseh: Numbers 26:29–33, Joshua 17:1–2 and 1 Chronicles 7:14–19

AI-assisted, human review pending, 2026-09-20

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The line of Manasseh: Numbers 26:29–33, Joshua 17:1–2 and 1 Chronicles 7:14–19
  • Numbers 26:29–33 names the family of Machir among the sons of Manasseh, says, “Machir became the father of Gilead,” lists the families of the sons of Gilead, of Iezer, Helek, Asriel, Shechem, Shemida and Hepher, and says, “Zelophehad the son of Hepher had no sons, but daughters.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 26:28–37, engwebp

      28The sons of Joseph after their families: Manasseh and Ephraim.

      29The sons of Manasseh: of Machir, the family of the Machirites; and Machir became the father of Gilead; of Gilead, the family of the Gileadites.

      30These are the sons of Gilead: of Iezer, the family of the Iezerites; of Helek, the family of the Helekites;

      31and Asriel, the family of the Asrielites; and Shechem, the family of the Shechemites;

      32and Shemida, the family of the Shemidaites; and Hepher, the family of the Hepherites.

      33Zelophehad the son of Hepher had no sons, but daughters: and the names of the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah.

      34These are the families of Manasseh. Those who were counted of them were fifty-two thousand seven hundred.

      35These are the sons of Ephraim after their families: of Shuthelah, the family of the Shuthelahites; of Becher, the family of the Becherites; of Tahan, the family of the Tahanites.

      36These are the sons of Shuthelah: of Eran, the family of the Eranites.

      37These are the families of the sons of Ephraim according to those who were counted of them, thirty-two thousand five hundred. These are the sons of Joseph after their families.

  • Joshua 17:1–2 names “Machir the firstborn of Manasseh, the father of Gilead,” and gives the lot for the rest of the children of Manasseh, for the children of Abiezer, Helek, Asriel, Shechem, Hepher and Shemida.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOS 17:1–2, engwebp

      1This was the lot for the tribe of Manasseh, for he was the firstborn of Joseph. As for Machir the firstborn of Manasseh, the father of Gilead, because he was a man of war, therefore he had Gilead and Bashan.

      2So this was for the rest of the children of Manasseh according to their families: for the children of Abiezer, for the children of Helek, for the children of Asriel, for the children of Shechem, for the children of Hepher, and for the children of Shemida. These were the male children of Manasseh the son of Joseph according to their families.

  • 1 Chronicles 7:14 says, “The sons of Manasseh: Asriel, whom his concubine the Aramitess bore. She bore Machir the father of Gilead”; 7:15, “The name of the second was Zelophehad; and Zelophehad had daughters”; 7:18, “His sister Hammolecheth bore Ishhod, Abiezer, and Mahlah”; and 7:19, “The sons of Shemida were Ahian, Shechem, Likhi, and Aniam.” The Korean Revised Version reads 7:14 그 처의 소생은 아스리엘이요, born of his wife was Asriel, and 7:15 므낫세의 둘째 아들의 이름은 슬로브핫이니 슬로브핫은 딸들만 낳았으며, the name of the second son of Manasseh was Zelophehad, and Zelophehad had only daughters.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 7:14–19, engwebp

      14The sons of Manasseh: Asriel, whom his concubine the Aramitess bore. She bore Machir the father of Gilead.

      15Machir took a wife of Huppim and Shuppim, whose sister’s name was Maacah. The name of the second was Zelophehad; and Zelophehad had daughters.

      16Maacah the wife of Machir bore a son, and she named him Peresh. The name of his brother was Sheresh; and his sons were Ulam and Rakem.

      17The sons of Ulam: Bedan. These were the sons of Gilead the son of Machir, the son of Manasseh.

      18His sister Hammolecheth bore Ishhod, Abiezer, and Mahlah.

      19The sons of Shemida were Ahian, Shechem, Likhi, and Aniam.

Numbers 26:29–33 says that Machir became the father of Gilead, names Asriel, Shechem, Shemida and Hepher among the sons of Gilead, and names Zelophehad the son of Hepher; Joshua 17:1–2 calls Machir the firstborn of Manasseh and the father of Gilead, and names the children of Abiezer, Asriel, Shechem, Hepher and Shemida among the rest of the children of Manasseh. 1 Chronicles 7:14 names Asriel among the sons of Manasseh, born of his wife in the Korean Revised Version (그 처의 소생은 아스리엘이요) and “whom his concubine the Aramitess bore” in WEB. At 7:15 WEB reads “The name of the second was Zelophehad”, and the Korean Revised Version 므낫세의 둘째 아들의 이름은 슬로브핫이니, the name of the second son of Manasseh was Zelophehad. 7:18 names Abiezer among those whom Hammolecheth bore, and 7:19 names Shechem a son of Shemida and gives Shemida no father. This collection keeps the relations of Manasseh, Machir, Gilead, Asriel, Zelophehad, Hepher, Abiezer and Shemida as Numbers and Joshua give them, and records the names of 1 Chronicles 7:14–19 in its list, joining Asriel, Abiezer, Shemida and Shechem to no older entry and Zelophehad to his entry without a father there. It does not decide which account is right, or whether the Asriel, Abiezer, Shemida and Shechem of these verses are the men of those names in Numbers and Joshua.

Whether Saul inquired of the LORD: 1 Samuel 28:6 and 1 Chronicles 10:14

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Saul’s age and years at 1 Samuel 13:1, and the forty years of Acts 13:21
  • At 1 Samuel 13:1 the Korean Revised Version reads 사울이 왕이 될 때에 사십세라 그가 이스라엘을 다스린지 이년에, which gives his age when he became king as forty (사십세) and ends with 다스린지 이년에 (when he had reigned over Israel two years), a clause that runs on into 13:2 and gives no other number of years.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • WEB reads at 1 Samuel 13:1, “Saul was thirty years old when he became king, and he reigned over Israel forty-two years.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Acts 13:21 says, in Paul’s words in the synagogue at Antioch of Pisidia, “Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 13:14–41, engwebp

      14But they, passing on from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day and sat down.

      15After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, “Brothers, if you have any word of exhortation for the people, speak.”

      16Paul stood up, and gesturing with his hand said, “Men of Israel, and you who fear God, listen.

      17The God of this people chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt, and with an uplifted arm, he led them out of it.

      18For a period of about forty years he put up with them in the wilderness.

      19When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance for about four hundred fifty years.

      20After these things, he gave them judges until Samuel the prophet.

      21Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.

      22When he had removed him, he raised up David to be their king, to whom he also testified, ‘I have found David the son of Jesse, a man after my heart, who will do all my will.’

      23From this man’s offspring, God has brought salvation to Israel according to his promise,

      24before his coming, when John had first preached the baptism of repentance to Israel.

      25As John was fulfilling his course, he said, ‘What do you suppose that I am? I am not he. But behold, one comes after me, the sandals of whose feet I am not worthy to untie.’

      26“Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you.

      27For those who dwell in Jerusalem, and their rulers, because they didn’t know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him.

      28Though they found no cause for death, they still asked Pilate to have him killed.

      29When they had fulfilled all things that were written about him, they took him down from the tree and laid him in a tomb.

      30But God raised him from the dead,

      31and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people.

      32We bring you good news of the promise made to the fathers,

      33that God has fulfilled this to us, their children, in that he raised up Jesus. As it is also written in the second psalm, ‘You are my Son. Today I have become your father.’

      34“Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: ‘I will give you the holy and sure blessings of David.’

      35Therefore he says also in another psalm, ‘You will not allow your Holy One to see decay.’

      36For David, after he had in his own generation served the counsel of God, fell asleep, was laid with his fathers, and saw decay.

      37But he whom God raised up saw no decay.

      38Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins;

      39and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses.

      40Beware therefore, lest that come on you which is spoken in the prophets:

      41‘Behold, you scoffers! Wonder and perish, for I work a work in your days, a work which you will in no way believe, if one declares it to you.’”

At 1 Samuel 13:1 the Korean Revised Version says Saul was forty years old when he became king and runs on into 13:2 with 그가 이스라엘을 다스린지 이년에, while WEB says he was thirty years old when he became king and reigned over Israel forty-two years. Acts 13:21 says God gave them Saul the son of Kish for forty years. This collection records what each edition and each book says and does not decide Saul’s age when he became king or the years of his reign.

Unresolved interpretation: David, for whom Saul sent messengers to Jesse (1 Samuel 16:18–23), and Saul’s question, “Abner, whose son is this youth?” (17:55–58)
  • 1 Samuel 16:18 has one of the young men answer, “Behold, I have seen a son of Jesse the Bethlehemite who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the LORD is with him.” At 16:19–22 Saul sends messengers to Jesse, and says, “Send me David your son, who is with the sheep”; David comes to Saul and stands before him, and the text says, “He loved him greatly; and he became his armor bearer”; and Saul sends to Jesse, saying, “Please let David stand before me, for he has found favor in my sight.” At 16:23, when the spirit from God is on Saul, David takes the harp and plays with his hand. The Korean Revised Version says at 16:21 that Saul loved David greatly and made him his armor bearer.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 16:14–18, engwebp

      14Now the LORD’s Spirit departed from Saul, and an evil spirit from the LORD troubled him.

      15Saul’s servants said to him, “See now, an evil spirit from God troubles you.

      16Let our lord now command your servants who are in front of you to seek out a man who is a skillful player on the harp. Then when the evil spirit from God is on you, he will play with his hand, and you will be well.”

      17Saul said to his servants, “Provide me now a man who can play well, and bring him to me.”

      18Then one of the young men answered and said, “Behold, I have seen a son of Jesse the Bethlehemite who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the LORD is with him.”

    • 1SA 16:19–23, engwebp

      19Therefore Saul sent messengers to Jesse, and said, “Send me David your son, who is with the sheep.”

      20Jesse took a donkey loaded with bread, a container of wine, and a young goat, and sent them by David his son to Saul.

      21David came to Saul and stood before him. He loved him greatly; and he became his armor bearer.

      22Saul sent to Jesse, saying, “Please let David stand before me, for he has found favor in my sight.”

      23When the spirit from God was on Saul, David took the harp and played with his hand; so Saul was refreshed and was well, and the evil spirit departed from him.

  • 1 Samuel 17:55 says that when Saul saw David go out against the Philistine, he said to Abner, the captain of the army, “Abner, whose son is this youth?” and Abner said, “As your soul lives, O king, I can’t tell.” At 17:56 the king says, “Inquire whose son the young man is!” At 17:57–58 Abner brings David before Saul with the head of the Philistine in his hand, Saul says to him, “Whose son are you, you young man?” and David answers, “I am the son of your servant Jesse the Bethlehemite.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 17:55–58, engwebp

      55When Saul saw David go out against the Philistine, he said to Abner, the captain of the army, “Abner, whose son is this youth?” Abner said, “As your soul lives, O king, I can’t tell.”

      56The king said, “Inquire whose son the young man is!”

      57As David returned from the slaughter of the Philistine, Abner took him and brought him before Saul with the head of the Philistine in his hand.

      58Saul said to him, “Whose son are you, you young man?” David answered, “I am the son of your servant Jesse the Bethlehemite.”

1 Samuel 16:18–23 says that when one of the young men spoke of a son of Jesse the Bethlehemite, Saul sent messengers to Jesse, and said, “Send me David your son, who is with the sheep”; that when David came to Saul and stood before him, “He loved him greatly; and he became his armor bearer”; that Saul sent to Jesse, asking that David stand before him; and that when the spirit from God was on Saul, David took the harp and played with his hand. The Korean Revised Version says at 16:21 that Saul loved David greatly and made him his armor bearer. 17:55–58 says that when David went out against the Philistine, Saul asked Abner whose son the youth was, and Abner said he could not tell; and that when Saul asked David, David answered, “I am the son of your servant Jesse the Bethlehemite.” The text does not say how the two passages go together. This collection records each passage as its verses read, and neither reconciles them nor decides between them.

Unresolved interpretation: The proverb “Is Saul also among the prophets?” in 1 Samuel 10:9–13 and 19:18–24
  • 1 Samuel 10:10 says, “When they came there to the hill, behold, a band of prophets met him; and the Spirit of God came mightily on him, and he prophesied among them.” At 10:11–12, when all who knew him before saw that he prophesied with the prophets, the people said to one another, “What is this that has come to the son of Kish? Is Saul also among the prophets?” One from the same place answered, “Who is their father?” The text then says, “Therefore it became a proverb, ‘Is Saul also among the prophets?’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 10:9–13, engwebp

      9It was so, that when he had turned his back to go from Samuel, God gave him another heart; and all those signs happened that day.

      10When they came there to the hill, behold, a band of prophets met him; and the Spirit of God came mightily on him, and he prophesied among them.

      11When all who knew him before saw that, behold, he prophesied with the prophets, then the people said to one another, “What is this that has come to the son of Kish? Is Saul also among the prophets?”

      12One from the same place answered, “Who is their father?” Therefore it became a proverb, “Is Saul also among the prophets?”

      13When he had finished prophesying, he came to the high place.

  • 1 Samuel 19:19–21 says that Saul was told, “Behold, David is at Naioth in Ramah,” and sent messengers to seize David; God’s Spirit came on Saul’s messengers, and they also prophesied, and so did the other messengers and those he sent the third time. At 19:23–24 he went there to Naioth in Ramah; God’s Spirit came on him also, and he went on, and prophesied, until he came to Naioth in Ramah; he also stripped off his clothes, prophesied before Samuel and lay down naked all that day and all that night. The text then says, “Therefore they say, ‘Is Saul also among the prophets?’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 19:18–24, engwebp

      18Now David fled and escaped, and came to Samuel at Ramah, and told him all that Saul had done to him. He and Samuel went and lived in Naioth.

      19Saul was told, saying, “Behold, David is at Naioth in Ramah.”

      20Saul sent messengers to seize David; and when they saw the company of the prophets prophesying, and Samuel standing as head over them, God’s Spirit came on Saul’s messengers, and they also prophesied.

      21When Saul was told, he sent other messengers, and they also prophesied. Saul sent messengers again the third time, and they also prophesied.

      22Then he also went to Ramah, and came to the great well that is in Secu: and he asked, “Where are Samuel and David?” One said, “Behold, they are at Naioth in Ramah.”

      23He went there to Naioth in Ramah. Then God’s Spirit came on him also, and he went on, and prophesied, until he came to Naioth in Ramah.

      24He also stripped off his clothes. He also prophesied before Samuel and lay down naked all that day and all that night. Therefore they say, “Is Saul also among the prophets?”

1 Samuel 10:10–12 says that when Saul prophesied among a band of prophets, all who knew him before saw it and the people said to one another, “Is Saul also among the prophets?”, and goes on, “Therefore it became a proverb”; 19:19–24 tells how God’s Spirit came on the messengers Saul sent to Naioth in Ramah and then on Saul, who went there, and they prophesied, and says, “Therefore they say, ‘Is Saul also among the prophets?’” Both passages put a “therefore” before the saying; the Korean Revised Version writes 선지자들 (the prophets) at 10:11–12 and 선지자 at 19:24, and the WEB writes “Is Saul also among the prophets?” in both. The text does not say how the two passages relate. This collection records each passage as it reads, and does not decide from which event the saying came.

Unresolved interpretation: Saul’s death as 1 Samuel 31 and 2 Samuel 1 tell it
  • 1 Samuel 31:3–6 says, “The battle went hard against Saul, and the archers overtook him; and he was greatly distressed by reason of the archers. Then Saul said to his armor bearer, ‘Draw your sword, and thrust me through with it, lest these uncircumcised come and thrust me through and abuse me!’ But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it. When his armor bearer saw that Saul was dead, he likewise fell on his sword, and died with him. So Saul died with his three sons, his armor bearer, and all his men that same day together.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 31:1–6, engwebp

      1Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain on Mount Gilboa.

      2The Philistines overtook Saul and his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul.

      3The battle went hard against Saul, and the archers overtook him; and he was greatly distressed by reason of the archers.

      4Then Saul said to his armor bearer, “Draw your sword, and thrust me through with it, lest these uncircumcised come and thrust me through and abuse me!” But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it.

      5When his armor bearer saw that Saul was dead, he likewise fell on his sword, and died with him.

      6So Saul died with his three sons, his armor bearer, and all his men that same day together.

  • 2 Samuel 1:5–10 has David say to the young man who told him, “How do you know that Saul and Jonathan his son are dead?”, and the young man who told him say, “As I happened by chance on Mount Gilboa, behold, Saul was leaning on his spear; and behold, the chariots and the horsemen followed close behind him. When he looked behind him, he saw me and called to me. I answered, ‘Here I am.’ He said to me, ‘Who are you?’ I answered him, ‘I am an Amalekite.’ He said to me, ‘Please stand beside me, and kill me, for anguish has taken hold of me because my life lingers in me.’ So I stood beside him and killed him, because I was sure that he could not live after he had fallen. I took the crown that was on his head and the bracelet that was on his arm, and have brought them here to my lord.” At 1:16 David says to him, “Your blood be on your head, for your mouth has testified against you, saying, ‘I have slain the LORD’s anointed.’” The Korean Revised Version names Saul at 1:7, where WEB has “he”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 1:5–10, engwebp

      5David said to the young man who told him, “How do you know that Saul and Jonathan his son are dead?”

      6The young man who told him said, “As I happened by chance on Mount Gilboa, behold, Saul was leaning on his spear; and behold, the chariots and the horsemen followed close behind him.

      7When he looked behind him, he saw me and called to me. I answered, ‘Here I am.’

      8He said to me, ‘Who are you?’ I answered him, ‘I am an Amalekite.’

      9He said to me, ‘Please stand beside me, and kill me, for anguish has taken hold of me because my life lingers in me.’

      10So I stood beside him and killed him, because I was sure that he could not live after he had fallen. I took the crown that was on his head and the bracelet that was on his arm, and have brought them here to my lord.”

    • 2SA 1:13–16, engwebp

      13David said to the young man who told him, “Where are you from?” He answered, “I am the son of a foreigner, an Amalekite.”

      14David said to him, “Why were you not afraid to stretch out your hand to destroy the LORD’s anointed?”

      15David called one of the young men and said, “Go near, and cut him down!” He struck him so that he died.

      16David said to him, “Your blood be on your head, for your mouth has testified against you, saying, ‘I have slain the LORD’s anointed.’”

  • 1 Chronicles 10:2–6 says, “The Philistines followed hard after Saul and after his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul. The battle went hard against Saul, and the archers overtook him; and he was distressed by reason of the archers. Then Saul said to his armor bearer, ‘Draw your sword, and thrust me through with it, lest these uncircumcised come and abuse me.’ But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it. When his armor bearer saw that Saul was dead, he likewise fell on his sword and died. So Saul died with his three sons; and all his house died together.” 10:13–14 says, “So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire, and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.” The Korean Revised Version reads 사울을 맹렬히 치며 (struck Saul fiercely) at 10:3, where WEB reads “The battle went hard against Saul”, and names the LORD at 10:14 (여호와께서 저를 죽이시고), where WEB has “he”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 10:1–6, engwebp

      1Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain on Mount Gilboa.

      2The Philistines followed hard after Saul and after his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul.

      3The battle went hard against Saul, and the archers overtook him; and he was distressed by reason of the archers.

      4Then Saul said to his armor bearer, “Draw your sword, and thrust me through with it, lest these uncircumcised come and abuse me.” But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it.

      5When his armor bearer saw that Saul was dead, he likewise fell on his sword and died.

      6So Saul died with his three sons; and all his house died together.

    • 1CH 10:13–14, engwebp

      13So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire,

      14and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.

1 Samuel 31:3–6 says that Saul took his sword and fell on it, and that his armor bearer saw that Saul was dead and likewise fell on his sword and died with him. 2 Samuel 1:6–10 has the young man who told David say that on Mount Gilboa Saul was leaning on his spear and called to the young man, saying, “Please stand beside me, and kill me”, and that the young man stood beside him and killed him, and took the crown and the bracelet and brought them to David. At 1:16 David says to him, “Your blood be on your head, for your mouth has testified against you, saying, ‘I have slain the LORD’s anointed.’” 1 Chronicles 10:4–5 says that Saul took his sword and fell on it, and that his armor bearer saw that Saul was dead and likewise fell on his sword and died; 10:6 says, “So Saul died with his three sons; and all his house died together”; and 10:13–14 says that Saul died for his trespass against the LORD, and that the LORD killed him and turned the kingdom over to David the son of Jesse (WEB: “Therefore he killed him”). The text does not say whether the young man spoke truly. This collection records the three accounts each as its passages give it, and does not decide how Saul died.

Unresolved interpretation: Whether Saul inquired of the LORD: 1 Samuel 28:6 and 1 Chronicles 10:14
  • 1 Samuel 28:6 says, “When Saul inquired of the LORD, the LORD didn’t answer him by dreams, by Urim, or by prophets.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 28:3–6, engwebp

      3Now Samuel was dead, and all Israel had mourned for him and buried him in Ramah, even in his own city. Saul had sent away those who had familiar spirits and the wizards out of the land.

      4The Philistines gathered themselves together, and came and encamped in Shunem; and Saul gathered all Israel together, and they encamped in Gilboa.

      5When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly.

      6When Saul inquired of the LORD, the LORD didn’t answer him by dreams, by Urim, or by prophets.

  • 1 Chronicles 10:13–14 says, “So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire, and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 10:13–14, engwebp

      13So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire,

      14and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.

1 Samuel 28:6 says that Saul inquired of the LORD and the LORD did not answer him by dreams, by Urim, or by prophets; 1 Chronicles 10:13–14 says that Saul asked counsel of one who had a familiar spirit, to inquire, and did not inquire of the LORD. The text does not say how the two passages stand together. This collection records each passage as it is written, and does not decide whether Saul inquired of the LORD.

Unresolved interpretation: Ner and Kish of 1 Chronicles 8:33 and 9:39
  • 1 Chronicles 8:33 says, “Ner became the father of Kish. Kish became the father of Saul.” 9:35–36 says, “Jeiel the father of Gibeon, whose wife’s name was Maacah, lived in Gibeon. His firstborn son was Abdon, then Zur, Kish, Baal, Ner, Nadab,”; and 9:39, “Ner became the father of Kish. Kish became the father of Saul.”
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 8:33–40, engwebp

      33Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      34The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      35The sons of Micah: Pithon, Melech, Tarea, and Ahaz.

      36Ahaz became the father of Jehoaddah. Jehoaddah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      37Moza became the father of Binea. Raphah was his son, Eleasah his son, and Azel his son.

      38Azel had six sons, whose names are these: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. All these were the sons of Azel.

      39The sons of Eshek his brother: Ulam his firstborn, Jeush the second, and Eliphelet the third.

      40The sons of Ulam were mighty men of valor, archers, and had many sons, and grandsons, one hundred fifty. All these were of the sons of Benjamin.

    • 1CH 9:35–38, engwebp

      35Jeiel the father of Gibeon, whose wife’s name was Maacah, lived in Gibeon.

      36His firstborn son was Abdon, then Zur, Kish, Baal, Ner, Nadab,

      37Gedor, Ahio, Zechariah, and Mikloth.

      38Mikloth became the father of Shimeam. They also lived with their relatives in Jerusalem, near their relatives.

    • 1CH 9:39–44, engwebp

      39Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      40The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      41The sons of Micah: Pithon, Melech, Tahrea, and Ahaz.

      42Ahaz became the father of Jarah. Jarah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      43Moza became the father of Binea, Rephaiah his son, Eleasah his son, and Azel his son.

      44Azel had six sons, whose names are Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. These were the sons of Azel.

  • 1 Samuel 9:1 says, “Now there was a man of Benjamin, whose name was Kish the son of Abiel”, and 14:51, “Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 9:1–2, engwebp

      1Now there was a man of Benjamin, whose name was Kish the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a Benjamite, a mighty man of valor.

      2He had a son whose name was Saul, an impressive young man; and there was not among the children of Israel a more handsome person than he. From his shoulders and upward he was taller than any of the people.

    • 1SA 14:49–51, engwebp

      49Now the sons of Saul were Jonathan, Ishvi, and Malchishua; and the names of his two daughters were these: the name of the firstborn Merab, and the name of the younger Michal.

      50The name of Saul’s wife was Ahinoam the daughter of Ahimaaz. The name of the captain of his army was Abner the son of Ner, Saul’s uncle.

      51Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.

1 Chronicles 8:33 and 9:39 say that Ner became the father of Kish and Kish the father of Saul, and 9:35–36 name Kish and Ner among the sons of Jeiel the father of Gibeon. 1 Samuel 9:1 names Kish the son of Abiel, and 14:51 says, “Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.” The text does not say whether the Ner of 1 Chronicles is Ner the father of Abner, whether the Kish and Ner of 9:36 are the Ner and Kish of 9:39, or how the fathers it gives Kish stand together. This collection holds the Kish who became the father of Saul as one entry (9:39), holds Abiel as the father of Kish and of Ner by 1 Samuel 9:1 and 14:51, and records the Ner of 1 Chronicles as a name of its lists, linked to no entry, with no relation written between Ner and Kish. It decides nothing.

Unresolved interpretation: Eshbaal and Merib-baal of 1 Chronicles 8 and 9
  • 2 Samuel 2:8 says, “Now Abner the son of Ner, captain of Saul’s army, had taken Ishbosheth the son of Saul and brought him over to Mahanaim.” 4:4 says that Jonathan, Saul’s son, had a son who was lame in his feet, and ends, “His name was Mephibosheth.” 9:12 says, “Mephibosheth had a young son, whose name was Mica.”
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 2:8–11, engwebp

      8Now Abner the son of Ner, captain of Saul’s army, had taken Ishbosheth the son of Saul and brought him over to Mahanaim.

      9He made him king over Gilead, over the Ashurites, over Jezreel, over Ephraim, over Benjamin, and over all Israel.

      10Ishbosheth, Saul’s son, was forty years old when he began to reign over Israel, and he reigned two years. But the house of Judah followed David.

      11The time that David was king in Hebron over the house of Judah was seven years and six months.

    • 2SA 4:4, engwebp

      4Now Jonathan, Saul’s son, had a son who was lame in his feet. He was five years old when the news came about Saul and Jonathan out of Jezreel; and his nurse picked him up and fled. As she hurried to flee, he fell and became lame. His name was Mephibosheth.

    • 2SA 9:9–13, engwebp

      9Then the king called to Ziba, Saul’s servant, and said to him, “All that belonged to Saul and to all his house I have given to your master’s son.

      10Till the land for him—you, your sons, and your servants. Bring in the harvest, that your master’s son may have bread to eat; but Mephibosheth your master’s son will always eat bread at my table.” Now Ziba had fifteen sons and twenty servants.

      11Then Ziba said to the king, “According to all that my lord the king commands his servant, so your servant will do.” So Mephibosheth ate at the king’s table like one of the king’s sons.

      12Mephibosheth had a young son, whose name was Mica. All who lived in Ziba’s house were servants to Mephibosheth.

      13So Mephibosheth lived in Jerusalem, for he ate continually at the king’s table. He was lame in both his feet.

  • 1 Chronicles 8:33–34 and 9:39–40 both say, “Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal. The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 8:33–40, engwebp

      33Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      34The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      35The sons of Micah: Pithon, Melech, Tarea, and Ahaz.

      36Ahaz became the father of Jehoaddah. Jehoaddah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      37Moza became the father of Binea. Raphah was his son, Eleasah his son, and Azel his son.

      38Azel had six sons, whose names are these: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. All these were the sons of Azel.

      39The sons of Eshek his brother: Ulam his firstborn, Jeush the second, and Eliphelet the third.

      40The sons of Ulam were mighty men of valor, archers, and had many sons, and grandsons, one hundred fifty. All these were of the sons of Benjamin.

    • 1CH 9:39–44, engwebp

      39Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      40The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      41The sons of Micah: Pithon, Melech, Tahrea, and Ahaz.

      42Ahaz became the father of Jarah. Jarah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      43Moza became the father of Binea, Rephaiah his son, Eleasah his son, and Azel his son.

      44Azel had six sons, whose names are Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. These were the sons of Azel.

2 Samuel 2:8 names Ishbosheth the son of Saul, 4:4 Mephibosheth the son of Jonathan, and 9:12 Mica the son of Mephibosheth. 1 Chronicles 8:33–34 and 9:39–40 name Eshbaal among the sons of Saul, Merib-baal the son of Jonathan, and Micah, whom Merib-baal fathered. Both editions write the first two names otherwise: the Korean Revised Version reads 이스보셋 and 에스바알, 므비보셋 and 므립바알, and WEB Ishbosheth and Eshbaal, Mephibosheth and Merib-baal. The Korean Revised Version writes 미가 in both books, and WEB Mica in 2 Samuel 9:12 and Micah in 1 Chronicles. The text does not say whether they are the same men. This collection records the Eshbaal, Merib-baal and Micah of 1 Chronicles as names of its lists, linked to no entry of 2 Samuel, and does not decide whether they are the same men.

The registers of 1 Chronicles 9:2–22 and Nehemiah 11:3–19

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The registers of 1 Chronicles 9:2–22 and Nehemiah 11:3–19
  • 1 Chronicles 9:2–3 opens, “Now the first inhabitants who lived in their possessions in their cities were Israel, the priests, the Levites, and the temple servants. In Jerusalem, there lived of the children of Judah, of the children of Benjamin, and of the children of Ephraim and Manasseh:”, and names the children of Judah and of Benjamin, the priests, the Levites and the gatekeepers. 9:9 says, “and their brothers, according to their generations, nine hundred fifty-six”; 9:11, “and Azariah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of God’s house”; 9:13, “and their brothers, heads of their fathers’ houses, one thousand seven hundred sixty”; and 9:22, “All these who were chosen to be gatekeepers in the thresholds were two hundred twelve.”
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 9:2–9, engwebp

      2Now the first inhabitants who lived in their possessions in their cities were Israel, the priests, the Levites, and the temple servants.

      3In Jerusalem, there lived of the children of Judah, of the children of Benjamin, and of the children of Ephraim and Manasseh:

      4Uthai the son of Ammihud, the son of Omri, the son of Imri, the son of Bani, of the children of Perez the son of Judah.

      5Of the Shilonites: Asaiah the firstborn and his sons.

      6Of the sons of Zerah: Jeuel and their brothers, six hundred ninety.

      7Of the sons of Benjamin: Sallu the son of Meshullam, the son of Hodaviah, the son of Hassenuah;

      8and Ibneiah the son of Jeroham, and Elah the son of Uzzi, the son of Michri; and Meshullam the son of Shephatiah, the son of Reuel, the son of Ibnijah;

      9and their brothers, according to their generations, nine hundred fifty-six. All these men were heads of fathers’ households by their fathers’ houses.

    • 1CH 9:10–13, engwebp

      10Of the priests: Jedaiah, Jehoiarib, Jachin,

      11and Azariah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of God’s house;

      12and Adaiah the son of Jeroham, the son of Pashhur, the son of Malchijah; and Maasai the son of Adiel, the son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son of Immer;

      13and their brothers, heads of their fathers’ houses, one thousand seven hundred sixty; they were very able men for the work of the service of God’s house.

    • 1CH 9:14–16, engwebp

      14Of the Levites: Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, of the sons of Merari;

      15and Bakbakkar, Heresh, Galal, and Mattaniah the son of Mica, the son of Zichri, the son of Asaph,

      16and Obadiah the son of Shemaiah, the son of Galal, the son of Jeduthun; and Berechiah the son of Asa, the son of Elkanah, who lived in the villages of the Netophathites.

    • 1CH 9:17–22, engwebp

      17The gatekeepers: Shallum, Akkub, Talmon, Ahiman, and their brothers (Shallum was the chief),

      18who previously served in the king’s gate eastward. They were the gatekeepers for the camp of the children of Levi.

      19Shallum was the son of Kore, the son of Ebiasaph, the son of Korah, and his brothers, of his father’s house, the Korahites, were over the work of the service, keepers of the thresholds of the tent. Their fathers had been over the LORD’s camp, keepers of the entry.

      20Phinehas the son of Eleazar was ruler over them in time past, and the LORD was with him.

      21Zechariah the son of Meshelemiah was gatekeeper of the door of the Tent of Meeting.

      22All these who were chosen to be gatekeepers in the thresholds were two hundred twelve. These were listed by genealogy in their villages, whom David and Samuel the seer ordained in their office of trust.

  • Nehemiah 11:3–4 opens, “Now these are the chiefs of the province who lived in Jerusalem … Some of the children of Judah and of the children of Benjamin lived in Jerusalem”, and names the children of Judah and of Benjamin, the priests, the Levites and the gatekeepers. 11:8 says, “After him Gabbai and Sallai, nine hundred twenty-eight”; 11:11, “Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of God’s house”; 11:12–14 give the brothers of the priests as “eight hundred twenty-two”, “two hundred forty-two” and “one hundred twenty-eight”; and 11:19 says, “Moreover the gatekeepers, Akkub, Talmon, and their brothers, who kept watch at the gates, were one hundred seventy-two.”
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 11:3–9, engwebp

      3Now these are the chiefs of the province who lived in Jerusalem; but in the cities of Judah, everyone lived in his possession in their cities—Israel, the priests, the Levites, the temple servants, and the children of Solomon’s servants.

      4Some of the children of Judah and of the children of Benjamin lived in Jerusalem. Of the children of Judah: Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalalel, of the children of Perez;

      5and Maaseiah the son of Baruch, the son of Colhozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, the son of the Shilonite.

      6All the sons of Perez who lived in Jerusalem were four hundred sixty-eight valiant men.

      7These are the sons of Benjamin: Sallu the son of Meshullam, the son of Joed, the son of Pedaiah, the son of Kolaiah, the son of Maaseiah, the son of Ithiel, the son of Jeshaiah.

      8After him Gabbai and Sallai, nine hundred twenty-eight.

      9Joel the son of Zichri was their overseer; and Judah the son of Hassenuah was second over the city.

    • NEH 11:10–14, engwebp

      10Of the priests: Jedaiah the son of Joiarib, Jachin,

      11Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of God’s house,

      12and their brothers who did the work of the house, eight hundred twenty-two; and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malchijah,

      13and his brothers, chiefs of fathers’ households, two hundred forty-two; and Amashsai the son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer,

      14and their brothers, mighty men of valor, one hundred twenty-eight; and their overseer was Zabdiel, the son of Haggedolim.

    • NEH 11:15–18, engwebp

      15Of the Levites: Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni;

      16and Shabbethai and Jozabad, of the chiefs of the Levites, who had the oversight of the outward business of God’s house;

      17and Mattaniah the son of Mica, the son of Zabdi, the son of Asaph, who was the chief to begin the thanksgiving in prayer, and Bakbukiah, the second among his brothers; and Abda the son of Shammua, the son of Galal, the son of Jeduthun.

      18All the Levites in the holy city were two hundred eighty-four.

    • NEH 11:19–24, engwebp

      19Moreover the gatekeepers, Akkub, Talmon, and their brothers, who kept watch at the gates, were one hundred seventy-two.

      20The residue of Israel, of the priests, and the Levites were in all the cities of Judah, everyone in his inheritance.

      21But the temple servants lived in Ophel; and Ziha and Gishpa were over the temple servants.

      22The overseer also of the Levites at Jerusalem was Uzzi the son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Mica, of the sons of Asaph, the singers responsible for the service of God’s house.

      23For there was a commandment from the king concerning them, and a settled provision for the singers, as every day required.

      24Pethahiah the son of Meshezabel, of the children of Zerah the son of Judah, was at the king’s hand in all matters concerning the people.

1 Chronicles 9:2–22 and Nehemiah 11:3–19 each name the children of Judah and of Benjamin who lived in Jerusalem, the priests, the Levites and the gatekeepers. 1 Chronicles 9:9 gives “nine hundred fifty-six”, 9:13 “one thousand seven hundred sixty” and 9:22 “two hundred twelve” gatekeepers; Nehemiah 11:8 gives “nine hundred twenty-eight”, 11:12–14 “eight hundred twenty-two”, “two hundred forty-two” and “one hundred twenty-eight”, and 11:19 “one hundred seventy-two”. 1 Chronicles 9:11 names Azariah and Nehemiah 11:11 names Seraiah, each “the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of God’s house” (the Korean Revised Version sets 하나님의 전을 맡은 자, who had charge of God’s house, before each name). The text does not say how the two registers stand to each other, or whether Azariah and Seraiah are one man. This collection records each register as its book gives it, joins only the men given the same father and son, does not relate or reconcile the numbers of the two registers, and decides nothing.

Ner and Kish of 1 Chronicles 8:33 and 9:39

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Ner and Kish of 1 Chronicles 8:33 and 9:39
  • 1 Chronicles 8:33 says, “Ner became the father of Kish. Kish became the father of Saul.” 9:35–36 says, “Jeiel the father of Gibeon, whose wife’s name was Maacah, lived in Gibeon. His firstborn son was Abdon, then Zur, Kish, Baal, Ner, Nadab,”; and 9:39, “Ner became the father of Kish. Kish became the father of Saul.”
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 8:33–40, engwebp

      33Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      34The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      35The sons of Micah: Pithon, Melech, Tarea, and Ahaz.

      36Ahaz became the father of Jehoaddah. Jehoaddah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      37Moza became the father of Binea. Raphah was his son, Eleasah his son, and Azel his son.

      38Azel had six sons, whose names are these: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. All these were the sons of Azel.

      39The sons of Eshek his brother: Ulam his firstborn, Jeush the second, and Eliphelet the third.

      40The sons of Ulam were mighty men of valor, archers, and had many sons, and grandsons, one hundred fifty. All these were of the sons of Benjamin.

    • 1CH 9:35–38, engwebp

      35Jeiel the father of Gibeon, whose wife’s name was Maacah, lived in Gibeon.

      36His firstborn son was Abdon, then Zur, Kish, Baal, Ner, Nadab,

      37Gedor, Ahio, Zechariah, and Mikloth.

      38Mikloth became the father of Shimeam. They also lived with their relatives in Jerusalem, near their relatives.

    • 1CH 9:39–44, engwebp

      39Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      40The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      41The sons of Micah: Pithon, Melech, Tahrea, and Ahaz.

      42Ahaz became the father of Jarah. Jarah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      43Moza became the father of Binea, Rephaiah his son, Eleasah his son, and Azel his son.

      44Azel had six sons, whose names are Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. These were the sons of Azel.

  • 1 Samuel 9:1 says, “Now there was a man of Benjamin, whose name was Kish the son of Abiel”, and 14:51, “Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 9:1–2, engwebp

      1Now there was a man of Benjamin, whose name was Kish the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a Benjamite, a mighty man of valor.

      2He had a son whose name was Saul, an impressive young man; and there was not among the children of Israel a more handsome person than he. From his shoulders and upward he was taller than any of the people.

    • 1SA 14:49–51, engwebp

      49Now the sons of Saul were Jonathan, Ishvi, and Malchishua; and the names of his two daughters were these: the name of the firstborn Merab, and the name of the younger Michal.

      50The name of Saul’s wife was Ahinoam the daughter of Ahimaaz. The name of the captain of his army was Abner the son of Ner, Saul’s uncle.

      51Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.

1 Chronicles 8:33 and 9:39 say that Ner became the father of Kish and Kish the father of Saul, and 9:35–36 name Kish and Ner among the sons of Jeiel the father of Gibeon. 1 Samuel 9:1 names Kish the son of Abiel, and 14:51 says, “Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.” The text does not say whether the Ner of 1 Chronicles is Ner the father of Abner, whether the Kish and Ner of 9:36 are the Ner and Kish of 9:39, or how the fathers it gives Kish stand together. This collection holds the Kish who became the father of Saul as one entry (9:39), holds Abiel as the father of Kish and of Ner by 1 Samuel 9:1 and 14:51, and records the Ner of 1 Chronicles as a name of its lists, linked to no entry, with no relation written between Ner and Kish. It decides nothing.

Eshbaal and Merib-baal of 1 Chronicles 8 and 9

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The sons of Saul named at 1 Samuel 14:49 and 31:2
  • 1 Samuel 14:49 says, “Now the sons of Saul were Jonathan, Ishvi, and Malchishua”; the Korean Revised Version writes the second name 리스위.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 14:49–51, engwebp

      49Now the sons of Saul were Jonathan, Ishvi, and Malchishua; and the names of his two daughters were these: the name of the firstborn Merab, and the name of the younger Michal.

      50The name of Saul’s wife was Ahinoam the daughter of Ahimaaz. The name of the captain of his army was Abner the son of Ner, Saul’s uncle.

      51Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.

  • 1 Samuel 31:2 says, “The Philistines overtook Saul and his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul,” and 31:6 says, “So Saul died with his three sons, his armor bearer, and all his men that same day together.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 31:1–6, engwebp

      1Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain on Mount Gilboa.

      2The Philistines overtook Saul and his sons; and the Philistines killed Jonathan, Abinadab, and Malchishua, the sons of Saul.

      3The battle went hard against Saul, and the archers overtook him; and he was greatly distressed by reason of the archers.

      4Then Saul said to his armor bearer, “Draw your sword, and thrust me through with it, lest these uncircumcised come and thrust me through and abuse me!” But his armor bearer would not, for he was terrified. Therefore Saul took his sword and fell on it.

      5When his armor bearer saw that Saul was dead, he likewise fell on his sword, and died with him.

      6So Saul died with his three sons, his armor bearer, and all his men that same day together.

  • 2 Samuel 2:8–9 says, “Now Abner the son of Ner, captain of Saul’s army, had taken Ishbosheth the son of Saul and brought him over to Mahanaim. He made him king over Gilead, over the Ashurites, over Jezreel, over Ephraim, over Benjamin, and over all Israel”, and 2:10 says, “Ishbosheth, Saul’s son, was forty years old when he began to reign over Israel, and he reigned two years.” The Korean Revised Version reads the name 아술 at 2:9, where WEB has “the Ashurites”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 2:8–11, engwebp

      8Now Abner the son of Ner, captain of Saul’s army, had taken Ishbosheth the son of Saul and brought him over to Mahanaim.

      9He made him king over Gilead, over the Ashurites, over Jezreel, over Ephraim, over Benjamin, and over all Israel.

      10Ishbosheth, Saul’s son, was forty years old when he began to reign over Israel, and he reigned two years. But the house of Judah followed David.

      11The time that David was king in Hebron over the house of Judah was seven years and six months.

1 Samuel 14:49 names the sons of Saul as Jonathan, Ishvi, and Malchishua; 31:2 names the sons of Saul whom the Philistines killed as Jonathan, Abinadab, and Malchishua, and 31:6 says that Saul died with his three sons. 2 Samuel 2:8–10 names Ishbosheth the son of Saul, whom Abner had taken and brought over to Mahanaim and made king, and who was forty years old when he began to reign over Israel. Both editions give the second name of 14:49 and 31:2 differently (Ishvi and Abinadab, 리스위 and 아비나답), and both give Ishbosheth (이스보셋) a name other than either. The text does not say whether Ishvi is the same man as Abinadab or as Ishbosheth. This collection records the three names apart and does not decide whether any two of them are one man.

Unresolved interpretation: Eshbaal and Merib-baal of 1 Chronicles 8 and 9
  • 2 Samuel 2:8 says, “Now Abner the son of Ner, captain of Saul’s army, had taken Ishbosheth the son of Saul and brought him over to Mahanaim.” 4:4 says that Jonathan, Saul’s son, had a son who was lame in his feet, and ends, “His name was Mephibosheth.” 9:12 says, “Mephibosheth had a young son, whose name was Mica.”
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 2:8–11, engwebp

      8Now Abner the son of Ner, captain of Saul’s army, had taken Ishbosheth the son of Saul and brought him over to Mahanaim.

      9He made him king over Gilead, over the Ashurites, over Jezreel, over Ephraim, over Benjamin, and over all Israel.

      10Ishbosheth, Saul’s son, was forty years old when he began to reign over Israel, and he reigned two years. But the house of Judah followed David.

      11The time that David was king in Hebron over the house of Judah was seven years and six months.

    • 2SA 4:4, engwebp

      4Now Jonathan, Saul’s son, had a son who was lame in his feet. He was five years old when the news came about Saul and Jonathan out of Jezreel; and his nurse picked him up and fled. As she hurried to flee, he fell and became lame. His name was Mephibosheth.

    • 2SA 9:9–13, engwebp

      9Then the king called to Ziba, Saul’s servant, and said to him, “All that belonged to Saul and to all his house I have given to your master’s son.

      10Till the land for him—you, your sons, and your servants. Bring in the harvest, that your master’s son may have bread to eat; but Mephibosheth your master’s son will always eat bread at my table.” Now Ziba had fifteen sons and twenty servants.

      11Then Ziba said to the king, “According to all that my lord the king commands his servant, so your servant will do.” So Mephibosheth ate at the king’s table like one of the king’s sons.

      12Mephibosheth had a young son, whose name was Mica. All who lived in Ziba’s house were servants to Mephibosheth.

      13So Mephibosheth lived in Jerusalem, for he ate continually at the king’s table. He was lame in both his feet.

  • 1 Chronicles 8:33–34 and 9:39–40 both say, “Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal. The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 8:33–40, engwebp

      33Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      34The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      35The sons of Micah: Pithon, Melech, Tarea, and Ahaz.

      36Ahaz became the father of Jehoaddah. Jehoaddah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      37Moza became the father of Binea. Raphah was his son, Eleasah his son, and Azel his son.

      38Azel had six sons, whose names are these: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. All these were the sons of Azel.

      39The sons of Eshek his brother: Ulam his firstborn, Jeush the second, and Eliphelet the third.

      40The sons of Ulam were mighty men of valor, archers, and had many sons, and grandsons, one hundred fifty. All these were of the sons of Benjamin.

    • 1CH 9:39–44, engwebp

      39Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal.

      40The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.

      41The sons of Micah: Pithon, Melech, Tahrea, and Ahaz.

      42Ahaz became the father of Jarah. Jarah became the father of Alemeth, Azmaveth, and Zimri. Zimri became the father of Moza.

      43Moza became the father of Binea, Rephaiah his son, Eleasah his son, and Azel his son.

      44Azel had six sons, whose names are Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. These were the sons of Azel.

2 Samuel 2:8 names Ishbosheth the son of Saul, 4:4 Mephibosheth the son of Jonathan, and 9:12 Mica the son of Mephibosheth. 1 Chronicles 8:33–34 and 9:39–40 name Eshbaal among the sons of Saul, Merib-baal the son of Jonathan, and Micah, whom Merib-baal fathered. Both editions write the first two names otherwise: the Korean Revised Version reads 이스보셋 and 에스바알, 므비보셋 and 므립바알, and WEB Ishbosheth and Eshbaal, Mephibosheth and Merib-baal. The Korean Revised Version writes 미가 in both books, and WEB Mica in 2 Samuel 9:12 and Micah in 1 Chronicles. The text does not say whether they are the same men. This collection records the Eshbaal, Merib-baal and Micah of 1 Chronicles as names of its lists, linked to no entry of 2 Samuel, and does not decide whether they are the same men.

David’s mighty men at 1 Chronicles 11:10–47 and 2 Samuel 23:8–39

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: David’s mighty men at 1 Chronicles 11:10–47 and 2 Samuel 23:8–39
  • 1 Chronicles 11:11 names “Jashobeam, the son of a Hachmonite, the chief of the thirty; he lifted up his spear against three hundred and killed them at one time”; 11:12–14 name “Eleazar the son of Dodo, the Ahohite, who was one of the three mighty men”, who was with David at Pasdammim, where there was a plot of ground full of barley, and say, “They stood in the middle of the plot, defended it, and killed the Philistines”. 11:26–47 give the names that open with “The mighty men of the armies also include Asahel the brother of Joab”, among them “Sibbecai the Hushathite” (11:29), and give no total.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 11:10–14, engwebp

      10Now these are the chief of the mighty men whom David had, who showed themselves strong with him in his kingdom, together with all Israel, to make him king, according to the LORD’s word concerning Israel.

      11This is the number of the mighty men whom David had: Jashobeam, the son of a Hachmonite, the chief of the thirty; he lifted up his spear against three hundred and killed them at one time.

      12After him was Eleazar the son of Dodo, the Ahohite, who was one of the three mighty men.

      13He was with David at Pasdammim, and there the Philistines were gathered together to battle, where there was a plot of ground full of barley; and the people fled from before the Philistines.

      14They stood in the middle of the plot, defended it, and killed the Philistines; and the LORD saved them by a great victory.

    • 1CH 11:26–47, engwebp

      26The mighty men of the armies also include Asahel the brother of Joab, Elhanan the son of Dodo of Bethlehem,

      27Shammoth the Harorite, Helez the Pelonite,

      28Ira the son of Ikkesh the Tekoite, Abiezer the Anathothite,

      29Sibbecai the Hushathite, Ilai the Ahohite,

      30Maharai the Netophathite, Heled the son of Baanah the Netophathite,

      31Ithai the son of Ribai of Gibeah of the children of Benjamin, Benaiah the Pirathonite,

      32Hurai of the brooks of Gaash, Abiel the Arbathite,

      33Azmaveth the Baharumite, Eliahba the Shaalbonite,

      34the sons of Hashem the Gizonite, Jonathan the son of Shagee the Hararite,

      35Ahiam the son of Sacar the Hararite, Eliphal the son of Ur,

      36Hepher the Mecherathite, Ahijah the Pelonite,

      37Hezro the Carmelite, Naarai the son of Ezbai,

      38Joel the brother of Nathan, Mibhar the son of Hagri,

      39Zelek the Ammonite, Naharai the Berothite (the armor bearer of Joab the son of Zeruiah),

      40Ira the Ithrite, Gareb the Ithrite,

      41Uriah the Hittite, Zabad the son of Ahlai,

      42Adina the son of Shiza the Reubenite (a chief of the Reubenites), and thirty with him,

      43Hanan the son of Maacah, Joshaphat the Mithnite,

      44Uzzia the Ashterathite, Shama and Jeiel the sons of Hotham the Aroerite,

      45Jediael the son of Shimri, and Joha his brother, the Tizite,

      46Eliel the Mahavite, and Jeribai, and Joshaviah, the sons of Elnaam, and Ithmah the Moabite,

      47Eliel, Obed, and Jaasiel the Mezobaite.

  • 2 Samuel 23:8 names “Josheb Basshebeth, a Tahchemonite, chief of the captains; he was called Adino the Eznite, who killed eight hundred at one time”; 23:9–10 name “Eleazar the son of Dodai the son of an Ahohite, one of the three mighty men with David”, who arose and struck the Philistines until his hand was weary. 23:11–12 say that Shammah the son of Agee, a Hararite, stood in the middle of a plot of ground full of lentils, defended it, and killed the Philistines; and 23:24–39 give the names that open with “Asahel the brother of Joab was one of the thirty”, among them “Mebunnai the Hushathite” (23:27).
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 23:8, engwebp

      8These are the names of the mighty men whom David had: Josheb Basshebeth, a Tahchemonite, chief of the captains; he was called Adino the Eznite, who killed eight hundred at one time.

    • 2SA 23:9–10, engwebp

      9After him was Eleazar the son of Dodai the son of an Ahohite, one of the three mighty men with David when they defied the Philistines who were there gathered together to battle, and the men of Israel had gone away.

      10He arose and struck the Philistines until his hand was weary, and his hand froze to the sword; and the LORD worked a great victory that day; and the people returned after him only to take plunder.

    • 2SA 23:11–12, engwebp

      11After him was Shammah the son of Agee, a Hararite. The Philistines had gathered together into a troop where there was a plot of ground full of lentils; and the people fled from the Philistines.

      12But he stood in the middle of the plot and defended it, and killed the Philistines; and the LORD worked a great victory.

    • 2SA 23:24–39, engwebp

      24Asahel the brother of Joab was one of the thirty: Elhanan the son of Dodo of Bethlehem,

      25Shammah the Harodite, Elika the Harodite,

      26Helez the Paltite, Ira the son of Ikkesh the Tekoite,

      27Abiezer the Anathothite, Mebunnai the Hushathite,

      28Zalmon the Ahohite, Maharai the Netophathite,

      29Heleb the son of Baanah the Netophathite, Ittai the son of Ribai of Gibeah of the children of Benjamin,

      30Benaiah a Pirathonite, Hiddai of the brooks of Gaash.

      31Abialbon the Arbathite, Azmaveth the Barhumite,

      32Eliahba the Shaalbonite, the sons of Jashen, Jonathan,

      33Shammah the Hararite, Ahiam the son of Sharar the Ararite,

      34Eliphelet the son of Ahasbai, the son of the Maacathite, Eliam the son of Ahithophel the Gilonite,

      35Hezro the Carmelite, Paarai the Arbite,

      36Igal the son of Nathan of Zobah, Bani the Gadite,

      37Zelek the Ammonite, Naharai the Beerothite, armor bearers to Joab the son of Zeruiah,

      38Ira the Ithrite, Gareb the Ithrite,

      39and Uriah the Hittite: thirty-seven in all.

  • 1 Chronicles 27:2–15 names the captain of each month’s division: for the first month “Jashobeam the son of Zabdiel”; for the second “Dodai the Ahohite”; for the third “Benaiah, the son of Jehoiada the chief priest”, of whom 27:6 says, “This is that Benaiah who was the mighty man of the thirty and over the thirty”; for the fourth “Asahel the brother of Joab, and Zebadiah his son after him”; and from the fifth month to the twelfth “Shamhuth the Izrahite”, “Ira the son of Ikkesh the Tekoite”, “Helez the Pelonite, of the children of Ephraim”, “Sibbecai the Hushathite, of the Zerahites”, “Abiezer the Anathothite, of the Benjamites”, “Maharai the Netophathite, of the Zerahites”, “Benaiah the Pirathonite, of the children of Ephraim” and “Heldai the Netophathite, of Othniel”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 27:1–15, engwebp

      1Now the children of Israel after their number, the heads of fathers’ households and the captains of thousands and of hundreds, and their officers who served the king in any matter of the divisions which came in and went out month by month throughout all the months of the year—of every division were twenty-four thousand.

      2Over the first division for the first month was Jashobeam the son of Zabdiel. In his division were twenty-four thousand.

      3He was of the children of Perez, the chief of all the captains of the army for the first month.

      4Over the division of the second month was Dodai the Ahohite and his division, and Mikloth the ruler; and in his division were twenty-four thousand.

      5The third captain of the army for the third month was Benaiah, the son of Jehoiada the chief priest. In his division were twenty-four thousand.

      6This is that Benaiah who was the mighty man of the thirty and over the thirty. Of his division was Ammizabad his son.

      7The fourth captain for the fourth month was Asahel the brother of Joab, and Zebadiah his son after him. In his division were twenty-four thousand.

      8The fifth captain for the fifth month was Shamhuth the Izrahite. In his division were twenty-four thousand.

      9The sixth captain for the sixth month was Ira the son of Ikkesh the Tekoite. In his division were twenty-four thousand.

      10The seventh captain for the seventh month was Helez the Pelonite, of the children of Ephraim. In his division were twenty-four thousand.

      11The eighth captain for the eighth month was Sibbecai the Hushathite, of the Zerahites. In his division were twenty-four thousand.

      12The ninth captain for the ninth month was Abiezer the Anathothite, of the Benjamites. In his division were twenty-four thousand.

      13The tenth captain for the tenth month was Maharai the Netophathite, of the Zerahites. In his division were twenty-four thousand.

      14The eleventh captain for the eleventh month was Benaiah the Pirathonite, of the children of Ephraim. In his division were twenty-four thousand.

      15The twelfth captain for the twelfth month was Heldai the Netophathite, of Othniel. In his division were twenty-four thousand.

1 Chronicles 11:11 calls Jashobeam, the son of a Hachmonite, the chief of the thirty, who killed three hundred at one time; 2 Samuel 23:8 calls Josheb Basshebeth, a Tahchemonite, chief of the captains, who killed eight hundred at one time. 1 Chronicles 11:12–14 say that Eleazar the son of Dodo was with David at Pasdammim, and that “They stood in the middle of the plot” full of barley and killed the Philistines; 2 Samuel 23:9–10 say that Eleazar the son of Dodai, one of the three mighty men with David, struck the Philistines, and 23:11–12 that Shammah the son of Agee stood in the middle of a plot full of lentils and killed the Philistines. 1 Chronicles 11 does not name Shammah the son of Agee. 1 Chronicles 11:29 names Sibbecai the Hushathite and 2 Samuel 23:27 Mebunnai the Hushathite, and there are more places where the two lists have another name or a name spelled otherwise (the notes of the list of names of 1 Chronicles 11:26–47). 1 Chronicles 11:26–47 gives no total. This collection records each passage as it gives it and links only the same names; where it does not, the notes of the list say why. Jashobeam and Josheb Basshebeth have other names in both editions, and Eleazar the son of Dodo and Eleazar the son of Dodai have fathers named otherwise in both editions; they are kept apart. The text does not say whether they are the same men, and the collection does not decide.

Chidon’s threshing floor at 1 Chronicles 13:9 and Nacon’s at 2 Samuel 6:6

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Chidon’s threshing floor at 1 Chronicles 13:9 and Nacon’s at 2 Samuel 6:6
  • 2 Samuel 6:6–7 says, “When they came to the threshing floor of Nacon, Uzzah reached for God’s ark and took hold of it, for the cattle stumbled. The LORD’s anger burned against Uzzah, and God struck him there for his error; and he died there by God’s ark,” and 6:8 says that David called that place Perez Uzzah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 6:6–11, engwebp

      6When they came to the threshing floor of Nacon, Uzzah reached for God’s ark and took hold of it, for the cattle stumbled.

      7The LORD’s anger burned against Uzzah, and God struck him there for his error; and he died there by God’s ark.

      8David was displeased because the LORD had broken out against Uzzah; and he called that place Perez Uzzah to this day.

      9David was afraid of the LORD that day; and he said, “How could the LORD’s ark come to me?”

      10So David would not move the LORD’s ark to be with him in David’s city; but David carried it aside into Obed-Edom the Gittite’s house.

      11The LORD’s ark remained in Obed-Edom the Gittite’s house three months; and the LORD blessed Obed-Edom and all his house.

  • 1 Chronicles 13:9–10 says, “When they came to Chidon’s threshing floor, Uzza put out his hand to hold the ark, for the oxen stumbled. The LORD’s anger burned against Uzza, and he struck him because he put his hand on the ark; and he died there before God,” and 13:11, “David was displeased, because the LORD had broken out against Uzza. He called that place Perez Uzza, to this day.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 13:9–14, engwebp

      9When they came to Chidon’s threshing floor, Uzza put out his hand to hold the ark, for the oxen stumbled.

      10The LORD’s anger burned against Uzza, and he struck him because he put his hand on the ark; and he died there before God.

      11David was displeased, because the LORD had broken out against Uzza. He called that place Perez Uzza, to this day.

      12David was afraid of God that day, saying, “How can I bring God’s ark home to me?”

      13So David didn’t move the ark with him into David’s city, but carried it aside into Obed-Edom the Gittite’s house.

      14God’s ark remained with the family of Obed-Edom in his house three months; and the LORD blessed Obed-Edom’s house and all that he had.

2 Samuel 6:6 says that Uzzah took hold of God’s ark when they came to the threshing floor of Nacon, and 1 Chronicles 13:9 that Uzza put out his hand to hold the ark when they came to Chidon’s threshing floor. Both editions write the two names differently (the Korean 나곤 and 기돈, WEB Nacon and Chidon). 2 Samuel 6:8 and 1 Chronicles 13:11 both say that that place was called Perez Uzzah (WEB writes Perez Uzza at 13:11, and the Korean Revised Version writes 베레스 웃사 there with a space). The text does not say whether the threshing floor of Nacon and Chidon’s threshing floor are one place. This collection records the Perez Uzzah of both verses as one entry and the two threshing floors apart, and does not decide whether they are the same place.

The sons born to David in Jerusalem: 2 Samuel 5:13–16, 1 Chronicles 3:5–9 and 14:3–7

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: David, for whom Saul sent messengers to Jesse (1 Samuel 16:18–23), and Saul’s question, “Abner, whose son is this youth?” (17:55–58)
  • 1 Samuel 16:18 has one of the young men answer, “Behold, I have seen a son of Jesse the Bethlehemite who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the LORD is with him.” At 16:19–22 Saul sends messengers to Jesse, and says, “Send me David your son, who is with the sheep”; David comes to Saul and stands before him, and the text says, “He loved him greatly; and he became his armor bearer”; and Saul sends to Jesse, saying, “Please let David stand before me, for he has found favor in my sight.” At 16:23, when the spirit from God is on Saul, David takes the harp and plays with his hand. The Korean Revised Version says at 16:21 that Saul loved David greatly and made him his armor bearer.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 16:14–18, engwebp

      14Now the LORD’s Spirit departed from Saul, and an evil spirit from the LORD troubled him.

      15Saul’s servants said to him, “See now, an evil spirit from God troubles you.

      16Let our lord now command your servants who are in front of you to seek out a man who is a skillful player on the harp. Then when the evil spirit from God is on you, he will play with his hand, and you will be well.”

      17Saul said to his servants, “Provide me now a man who can play well, and bring him to me.”

      18Then one of the young men answered and said, “Behold, I have seen a son of Jesse the Bethlehemite who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the LORD is with him.”

    • 1SA 16:19–23, engwebp

      19Therefore Saul sent messengers to Jesse, and said, “Send me David your son, who is with the sheep.”

      20Jesse took a donkey loaded with bread, a container of wine, and a young goat, and sent them by David his son to Saul.

      21David came to Saul and stood before him. He loved him greatly; and he became his armor bearer.

      22Saul sent to Jesse, saying, “Please let David stand before me, for he has found favor in my sight.”

      23When the spirit from God was on Saul, David took the harp and played with his hand; so Saul was refreshed and was well, and the evil spirit departed from him.

  • 1 Samuel 17:55 says that when Saul saw David go out against the Philistine, he said to Abner, the captain of the army, “Abner, whose son is this youth?” and Abner said, “As your soul lives, O king, I can’t tell.” At 17:56 the king says, “Inquire whose son the young man is!” At 17:57–58 Abner brings David before Saul with the head of the Philistine in his hand, Saul says to him, “Whose son are you, you young man?” and David answers, “I am the son of your servant Jesse the Bethlehemite.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 17:55–58, engwebp

      55When Saul saw David go out against the Philistine, he said to Abner, the captain of the army, “Abner, whose son is this youth?” Abner said, “As your soul lives, O king, I can’t tell.”

      56The king said, “Inquire whose son the young man is!”

      57As David returned from the slaughter of the Philistine, Abner took him and brought him before Saul with the head of the Philistine in his hand.

      58Saul said to him, “Whose son are you, you young man?” David answered, “I am the son of your servant Jesse the Bethlehemite.”

1 Samuel 16:18–23 says that when one of the young men spoke of a son of Jesse the Bethlehemite, Saul sent messengers to Jesse, and said, “Send me David your son, who is with the sheep”; that when David came to Saul and stood before him, “He loved him greatly; and he became his armor bearer”; that Saul sent to Jesse, asking that David stand before him; and that when the spirit from God was on Saul, David took the harp and played with his hand. The Korean Revised Version says at 16:21 that Saul loved David greatly and made him his armor bearer. 17:55–58 says that when David went out against the Philistine, Saul asked Abner whose son the youth was, and Abner said he could not tell; and that when Saul asked David, David answered, “I am the son of your servant Jesse the Bethlehemite.” The text does not say how the two passages go together. This collection records each passage as its verses read, and neither reconciles them nor decides between them.

Unresolved interpretation: Jesse’s sons from his firstborn to the seventh at 1 Chronicles 2:13–15, and his eight sons at 1 Samuel 17:12
  • 1 Chronicles 2:13–15 says, “Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third, Nethanel the fourth, Raddai the fifth, Ozem the sixth, and David the seventh”. The text gives no total of Jesse’s sons.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:13–17, engwebp

      13and Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third,

      14Nethanel the fourth, Raddai the fifth,

      15Ozem the sixth, and David the seventh;

      16and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three.

      17Abigail bore Amasa; and the father of Amasa was Jether the Ishmaelite.

  • 1 Samuel 16:6–9 names Eliab, Abinadab and Shammah, and 16:10 says, “Jesse made seven of his sons to pass before Samuel”. 17:12 says, “Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse; and he had eight sons,” and 17:13–14 name the three sons who went to the battle, “Eliab the firstborn, and next to him Abinadab, and the third Shammah”, and say, “David was the youngest”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 16:6–10, engwebp

      6When they had come, he looked at Eliab, and said, “Surely the LORD’s anointed is before him.”

      7But the LORD said to Samuel, “Don’t look on his face, or on the height of his stature, because I have rejected him; for I don’t see as man sees. For man looks at the outward appearance, but the LORD looks at the heart.”

      8Then Jesse called Abinadab, and made him pass before Samuel. He said, “The LORD has not chosen this one, either.”

      9Then Jesse made Shammah to pass by. He said, “The LORD has not chosen this one, either.”

      10Jesse made seven of his sons to pass before Samuel. Samuel said to Jesse, “The LORD has not chosen these.”

    • 1SA 17:12–16, engwebp

      12Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse; and he had eight sons. The man was an elderly old man in the days of Saul.

      13The three oldest sons of Jesse had gone after Saul to the battle; and the names of his three sons who went to the battle were Eliab the firstborn, and next to him Abinadab, and the third Shammah.

      14David was the youngest; and the three oldest followed Saul.

      15Now David went back and forth from Saul to feed his father’s sheep at Bethlehem.

      16The Philistine came near morning and evening, and presented himself forty days.

1 Chronicles 2:13–15 names the sons Jesse became the father of by order, from his firstborn Eliab to David the seventh. 1 Samuel 16:10 says that Jesse made seven of his sons pass before Samuel, 17:12 that he had eight sons, and 17:13–14 name the three sons who went to the battle and call David the youngest. 1 Chronicles 2:13 names Shimea the third, and 1 Samuel 17:13 names Shammah the third (the Korean 시므아 and 삼마). The Nethanel, Raddai and Ozem of 1 Chronicles 2:14–15 are not named in 1 Samuel 16:6–10 and 17:12–16. This collection records the names of 1 Chronicles 2:13–15 in the list 1ch-2-13-17, links Eliab, Abinadab, Shimea and David to their entries and makes no entry for Nethanel, Raddai and Ozem, and does not decide how the sons the two books name fit.

Unresolved interpretation: David’s second son: Chileab of 2 Samuel 3:3 and Daniel of 1 Chronicles 3:1
  • 2 Samuel 3:2–3 says, “Sons were born to David in Hebron. His firstborn was Amnon, of Ahinoam the Jezreelitess; and his second, Chileab, of Abigail the wife of Nabal the Carmelite”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 3:2–5, engwebp

      2Sons were born to David in Hebron. His firstborn was Amnon, of Ahinoam the Jezreelitess;

      3and his second, Chileab, of Abigail the wife of Nabal the Carmelite; and the third, Absalom the son of Maacah the daughter of Talmai king of Geshur;

      4and the fourth, Adonijah the son of Haggith; and the fifth, Shephatiah the son of Abital;

      5and the sixth, Ithream, of Eglah, David’s wife. These were born to David in Hebron.

  • 1 Chronicles 3:1 says, “Now these were the sons of David, who were born to him in Hebron: the firstborn, Amnon, of Ahinoam the Jezreelitess; the second, Daniel, of Abigail the Carmelitess”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:1–4, engwebp

      1Now these were the sons of David, who were born to him in Hebron: the firstborn, Amnon, of Ahinoam the Jezreelitess; the second, Daniel, of Abigail the Carmelitess;

      2the third, Absalom the son of Maacah the daughter of Talmai king of Geshur; the fourth, Adonijah the son of Haggith;

      3the fifth, Shephatiah of Abital; the sixth, Ithream by Eglah his wife:

      4six were born to him in Hebron; and he reigned there seven years and six months. He reigned thirty-three years in Jerusalem;

2 Samuel 3:3 names David’s second son born in Hebron “Chileab, of Abigail the wife of Nabal the Carmelite”, and 1 Chronicles 3:1 names the second “Daniel, of Abigail the Carmelitess”. Both editions write the two names differently (the Korean Revised Version 길르압 and 다니엘, WEB Chileab and Daniel). This collection records the Abigail of 1 Chronicles 3:1 in the entry of Abigail the wife of Nabal, and records Daniel in a list of names as the son of David and Abigail, linked to no entry. The text does not say whether Chileab and Daniel are the same son, and this collection does not decide whether they are.

Unresolved interpretation: The sons born to David in Jerusalem: 2 Samuel 5:13–16, 1 Chronicles 3:5–9 and 14:3–7
  • 2 Samuel 5:13–16 says, “David took more concubines and wives for himself out of Jerusalem, after he had come from Hebron; and more sons and daughters were born to David. These are the names of those who were born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon, Ibhar, Elishua, Nepheg, Japhia, Elishama, Eliada, and Eliphelet.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 5:13–16, engwebp

      13David took more concubines and wives for himself out of Jerusalem, after he had come from Hebron; and more sons and daughters were born to David.

      14These are the names of those who were born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon,

      15Ibhar, Elishua, Nepheg, Japhia,

      16Elishama, Eliada, and Eliphelet.

  • 1 Chronicles 3:5–9 says, “and these were born to him in Jerusalem: Shimea, Shobab, Nathan, and Solomon, four, by Bathshua the daughter of Ammiel; and Ibhar, Elishama, Eliphelet, Nogah, Nepheg, Japhia, Elishama, Eliada, and Eliphelet, nine. All these were the sons of David, in addition to the sons of the concubines; and Tamar was their sister.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:5–9, engwebp

      5and these were born to him in Jerusalem: Shimea, Shobab, Nathan, and Solomon, four, by Bathshua the daughter of Ammiel;

      6and Ibhar, Elishama, Eliphelet,

      7Nogah, Nepheg, Japhia,

      8Elishama, Eliada, and Eliphelet, nine.

      9All these were the sons of David, in addition to the sons of the concubines; and Tamar was their sister.

  • 1 Chronicles 14:3–7 says, “David took more wives in Jerusalem, and David became the father of more sons and daughters. These are the names of the children whom he had in Jerusalem: Shammua, Shobab, Nathan, Solomon, Ibhar, Elishua, Elpelet, Nogah, Nepheg, Japhia, Elishama, Beeliada, and Eliphelet.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 14:3–7, engwebp

      3David took more wives in Jerusalem, and David became the father of more sons and daughters.

      4These are the names of the children whom he had in Jerusalem: Shammua, Shobab, Nathan, Solomon,

      5Ibhar, Elishua, Elpelet,

      6Nogah, Nepheg, Japhia,

      7Elishama, Beeliada, and Eliphelet.

2 Samuel 5:14–16 names those born to David in Jerusalem Shammua, Shobab, Nathan, Solomon, Ibhar, Elishua, Nepheg, Japhia, Elishama, Eliada, and Eliphelet, and gives no number. 1 Chronicles 3:5–8 names Shimea, Shobab, Nathan, and Solomon, “four, by Bathshua the daughter of Ammiel”, and then Ibhar, Elishama, Eliphelet, Nogah, Nepheg, Japhia, Elishama, Eliada, and Eliphelet, “nine”. 1 Chronicles 14:4–7 names Shammua, Shobab, Nathan, Solomon, Ibhar, Elishua, Elpelet, Nogah, Nepheg, Japhia, Elishama, Beeliada, and Eliphelet, and gives no number. The Korean Revised Version gives the same names in the same places, and writes Japhia 야비야 at 3:7 and 야비아 at 2 Samuel 5:15 and 1 Chronicles 14:6. This collection holds the sons of 2 Samuel 5:14–16 as entries, records the names of 1 Chronicles 3:5–9 and 14:3–7 in their lists as each verse spells them, and links only a son whose name, in at least one edition, is the same in the same father’s list; it records Bathshua and Ammiel of 3:5 as names of the list, linked to no entry. The text does not say whether sons of other names are the same men, and this collection does not decide it.

Unresolved interpretation: The census as 2 Samuel 24 and 1 Chronicles 21 tell it
  • 2 Samuel 24:1 says, “Again the LORD’s anger burned against Israel, and he moved David against them, saying, ‘Go, count Israel and Judah.’”; 24:2 that the king said to Joab the captain of the army, “Now go back and forth through all the tribes of Israel, from Dan even to Beersheba, and count the people, that I may know the sum of the people”; and 24:9, “Joab gave up the sum of the counting of the people to the king; and there were in Israel eight hundred thousand valiant men who drew the sword, and the men of Judah were five hundred thousand men.” 24:13 says that Gad asked David, “Shall seven years of famine come to you in your land?”; 24:18 names “the threshing floor of Araunah the Jebusite”; and 24:24 says, “So David bought the threshing floor and the oxen for fifty shekels of silver.”
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 24:1–3, engwebp

      1Again the LORD’s anger burned against Israel, and he moved David against them, saying, “Go, count Israel and Judah.”

      2The king said to Joab the captain of the army, who was with him, “Now go back and forth through all the tribes of Israel, from Dan even to Beersheba, and count the people, that I may know the sum of the people.”

      3Joab said to the king, “Now may the LORD your God add to the people, however many they may be, one hundred times; and may the eyes of my lord the king see it. But why does my lord the king delight in this thing?”

    • 2SA 24:8–9, engwebp

      8So when they had gone back and forth through all the land, they came to Jerusalem at the end of nine months and twenty days.

      9Joab gave up the sum of the counting of the people to the king; and there were in Israel eight hundred thousand valiant men who drew the sword, and the men of Judah were five hundred thousand men.

    • 2SA 24:10–14, engwebp

      10David’s heart struck him after he had counted the people. David said to the LORD, “I have sinned greatly in that which I have done. But now, the LORD, put away, I beg you, the iniquity of your servant; for I have done very foolishly.”

      11When David rose up in the morning, the LORD’s word came to the prophet Gad, David’s seer, saying,

      12“Go and speak to David, ‘The LORD says, “I offer you three things. Choose one of them, that I may do it to you.”’”

      13So Gad came to David, and told him, saying, “Shall seven years of famine come to you in your land? Or will you flee three months before your foes while they pursue you? Or shall there be three days’ pestilence in your land? Now answer, and consider what answer I shall return to him who sent me.”

      14David said to Gad, “I am in distress. Let us fall now into the LORD’s hand, for his mercies are great. Let me not fall into man’s hand.”

    • 2SA 24:18–25, engwebp

      18Gad came that day to David and said to him, “Go up, build an altar to the LORD on the threshing floor of Araunah the Jebusite.”

      19David went up according to the saying of Gad, as the LORD commanded.

      20Araunah looked out, and saw the king and his servants coming on toward him. Then Araunah went out and bowed himself before the king with his face to the ground.

      21Araunah said, “Why has my lord the king come to his servant?” David said, “To buy your threshing floor, to build an altar to the LORD, that the plague may be stopped from afflicting the people.”

      22Araunah said to David, “Let my lord the king take and offer up what seems good to him. Behold, the cattle for the burnt offering, and the threshing sledges and the yokes of the oxen for the wood.

      23All this, O king, does Araunah give to the king.” Araunah said to the king, “May the LORD your God accept you.”

      24The king said to Araunah, “No, but I will most certainly buy it from you for a price. I will not offer burnt offerings to the LORD my God which cost me nothing.” So David bought the threshing floor and the oxen for fifty shekels of silver.

      25David built an altar to the LORD there, and offered burnt offerings and peace offerings. So the LORD was entreated for the land, and the plague was removed from Israel.

  • 1 Chronicles 21:1 says, “Satan stood up against Israel, and moved David to take a census of Israel”; 21:2 that David said to Joab and to the princes of the people, “Go, count Israel from Beersheba even to Dan; and bring me word, that I may know how many there are”; and 21:5–6, “Joab gave the sum of the census of the people to David. All those of Israel were one million one hundred thousand men who drew a sword; and in Judah were four hundred seventy thousand men who drew a sword. But he didn’t count Levi and Benjamin among them, for the king’s word was abominable to Joab.” In the LORD’s word as Gad tells it, 21:12 reads “either three years of famine”; 21:18 names “the threshing floor of Ornan the Jebusite”; 21:25 says, “So David gave to Ornan six hundred shekels of gold by weight for the place”; and 21:26 says that David “called on the LORD; and he answered him from the sky by fire on the altar of burnt offering.”
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 21:1–6, engwebp

      1Satan stood up against Israel, and moved David to take a census of Israel.

      2David said to Joab and to the princes of the people, “Go, count Israel from Beersheba even to Dan; and bring me word, that I may know how many there are.”

      3Joab said, “May the LORD make his people a hundred times as many as they are. But, my lord the king, aren’t they all my lord’s servants? Why does my lord require this thing? Why will he be a cause of guilt to Israel?”

      4Nevertheless the king’s word prevailed against Joab. Therefore Joab departed and went throughout all Israel, then came to Jerusalem.

      5Joab gave the sum of the census of the people to David. All those of Israel were one million one hundred thousand men who drew a sword; and in Judah were four hundred seventy thousand men who drew a sword.

      6But he didn’t count Levi and Benjamin among them, for the king’s word was abominable to Joab.

    • 1CH 21:9–13, engwebp

      9The LORD spoke to Gad, David’s seer, saying,

      10“Go and speak to David, saying, ‘The LORD says, “I offer you three things. Choose one of them, that I may do it to you.”’”

      11So Gad came to David and said to him, “The LORD says, ‘Take your choice:

      12either three years of famine; or three months to be consumed before your foes, while the sword of your enemies overtakes you; or else three days of the sword of the LORD, even pestilence in the land, and the LORD’s angel destroying throughout all the borders of Israel. Now therefore consider what answer I shall return to him who sent me.’”

      13David said to Gad, “I am in distress. Let me fall, I pray, into the LORD’s hand, for his mercies are very great. Don’t let me fall into man’s hand.”

    • 1CH 21:18–25, engwebp

      18Then the LORD’s angel commanded Gad to tell David that David should go up and raise an altar to the LORD on the threshing floor of Ornan the Jebusite.

      19David went up at the saying of Gad, which he spoke in the LORD’s name.

      20Ornan turned back and saw the angel; and his four sons who were with him hid themselves. Now Ornan was threshing wheat.

      21As David came to Ornan, Ornan looked and saw David, and went out of the threshing floor, and bowed himself to David with his face to the ground.

      22Then David said to Ornan, “Sell me the place of this threshing floor, that I may build an altar to the LORD on it. You shall sell it to me for the full price, that the plague may be stopped from afflicting the people.”

      23Ornan said to David, “Take it for yourself, and let my lord the king do that which is good in his eyes. Behold, I give the oxen for burnt offerings, and the threshing instruments for wood, and the wheat for the meal offering. I give it all.”

      24King David said to Ornan, “No, but I will most certainly buy it for the full price. For I will not take that which is yours for the LORD, nor offer a burnt offering that costs me nothing.”

      25So David gave to Ornan six hundred shekels of gold by weight for the place.

    • 1CH 21:26–27, engwebp

      26David built an altar to the LORD there, and offered burnt offerings and peace offerings, and called on the LORD; and he answered him from the sky by fire on the altar of burnt offering.

      27Then the LORD commanded the angel, and he put his sword back into its sheath.

  • 1 Chronicles 27:23–24 says, “But David didn’t take the number of them from twenty years old and under, because the LORD had said he would increase Israel like the stars of the sky. Joab the son of Zeruiah began to take a census, but didn’t finish; and wrath came on Israel for this. The number wasn’t put into the account in the chronicles of King David.” The Korean Revised Version gives the LORD’s word at 27:23 as he said it (여호와께서 전에 말씀하시기를 이스라엘 사람을 하늘의 별 같이 많게 하리라 하셨음이라).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 27:23–24, engwebp

      23But David didn’t take the number of them from twenty years old and under, because the LORD had said he would increase Israel like the stars of the sky.

      24Joab the son of Zeruiah began to take a census, but didn’t finish; and wrath came on Israel for this. The number wasn’t put into the account in the chronicles of King David.

The two books each tell, in their own words, of a census of Israel. 2 Samuel 24:1 says that the LORD’s anger burned against Israel, and he moved David against them; 1 Chronicles 21:1 says that Satan stood up against Israel, and moved David to take a census of Israel. 2 Samuel 24:2 gives the count “from Dan even to Beersheba”, and 1 Chronicles 21:2 “from Beersheba even to Dan”. 2 Samuel 24:9 gives eight hundred thousand valiant men who drew the sword in Israel and five hundred thousand men of Judah; 1 Chronicles 21:5 gives one million one hundred thousand men of Israel who drew a sword and four hundred seventy thousand in Judah, and 21:6 says that Levi and Benjamin were not counted among them; 2 Samuel 24:1–3 and 24:8–9 say nothing of Levi and Benjamin. 2 Samuel 24:13 names seven years of famine, and 1 Chronicles 21:12 three years of famine. 2 Samuel 24:18 names “the threshing floor of Araunah the Jebusite”, and 1 Chronicles 21:18 “the threshing floor of Ornan the Jebusite”; in both editions the two names differ (the Korean Revised Version 아라우나 and 오르난, WEB Araunah and Ornan). 2 Samuel 24:24 says that David bought the threshing floor and the oxen for fifty shekels of silver, and 1 Chronicles 21:25 that David gave to Ornan six hundred shekels of gold by weight for the place. 1 Chronicles 21:26 says that the LORD answered David from the sky by fire on the altar of burnt offering; 2 Samuel 24:18–25 says nothing of fire. The text does not say how the two accounts stand to each other. This collection records each account from its own verses, keeps Araunah and Ornan and their threshing floors apart, does not relate or reconcile the numbers of the two accounts, and does not decide whether Araunah and Ornan are one man or the two threshing floors one place.

Unresolved interpretation: Elihu, one of the brothers of David, at 1 Chronicles 27:18
  • 1 Chronicles 27:18 reads, “of Judah, Elihu, one of the brothers of David”; the Korean Revised Version reads 다윗의 형 엘리후, Elihu, David’s elder brother.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 27:16–22, engwebp

      16Furthermore over the tribes of Israel: of the Reubenites, Eliezer the son of Zichri was the ruler; of the Simeonites, Shephatiah the son of Maacah;

      17of Levi, Hashabiah the son of Kemuel; of Aaron, Zadok;

      18of Judah, Elihu, one of the brothers of David; of Issachar, Omri the son of Michael;

      19of Zebulun, Ishmaiah the son of Obadiah; of Naphtali, Jeremoth the son of Azriel;

      20of the children of Ephraim, Hoshea the son of Azaziah; of the half-tribe of Manasseh, Joel the son of Pedaiah;

      21of the half-tribe of Manasseh in Gilead, Iddo the son of Zechariah; of Benjamin, Jaasiel the son of Abner;

      22of Dan, Azarel the son of Jeroham. These were the captains of the tribes of Israel.

  • 1 Chronicles 2:13–15 reads, “and Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third, Nethanel the fourth, Raddai the fifth, Ozem the sixth, and David the seventh”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:13–17, engwebp

      13and Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third,

      14Nethanel the fourth, Raddai the fifth,

      15Ozem the sixth, and David the seventh;

      16and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three.

      17Abigail bore Amasa; and the father of Amasa was Jether the Ishmaelite.

  • 1 Samuel 16:6–10 names Eliab, Abinadab and Shammah among the sons of Jesse and says, “Jesse made seven of his sons to pass before Samuel”; 17:12–14 says of Jesse, “he had eight sons”, names “his three sons who went to the battle”, “Eliab the firstborn, and next to him Abinadab, and the third Shammah”, and says, “David was the youngest”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 16:6–10, engwebp

      6When they had come, he looked at Eliab, and said, “Surely the LORD’s anointed is before him.”

      7But the LORD said to Samuel, “Don’t look on his face, or on the height of his stature, because I have rejected him; for I don’t see as man sees. For man looks at the outward appearance, but the LORD looks at the heart.”

      8Then Jesse called Abinadab, and made him pass before Samuel. He said, “The LORD has not chosen this one, either.”

      9Then Jesse made Shammah to pass by. He said, “The LORD has not chosen this one, either.”

      10Jesse made seven of his sons to pass before Samuel. Samuel said to Jesse, “The LORD has not chosen these.”

    • 1SA 17:12–16, engwebp

      12Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse; and he had eight sons. The man was an elderly old man in the days of Saul.

      13The three oldest sons of Jesse had gone after Saul to the battle; and the names of his three sons who went to the battle were Eliab the firstborn, and next to him Abinadab, and the third Shammah.

      14David was the youngest; and the three oldest followed Saul.

      15Now David went back and forth from Saul to feed his father’s sheep at Bethlehem.

      16The Philistine came near morning and evening, and presented himself forty days.

1 Chronicles 27:18 names the ruler of Judah “Elihu, one of the brothers of David” (the Korean Revised Version: 다윗의 형 엘리후, David’s elder brother). The sons of Jesse whom 1 Chronicles 2:13–15 and 1 Samuel 16:6–10 and 17:12–14 name do not include the name Elihu. This collection records the Elihu of 27:18 as a brother of David and keeps him apart, and does not decide whether he is one of the sons of Jesse whom the other passages name.

Unresolved interpretation: Whether the Preacher of Ecclesiastes is Solomon
  • Ecclesiastes 1:1 calls the Preacher a son of David and king in Jerusalem; 1:12 says he was king over Israel. The book does not use the name Solomon.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 1:1–2, engwebp

      1The words of the Preacher, the son of David, king in Jerusalem:

      2“Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.”

    • ECC 1:12–18, engwebp

      12I, the Preacher, was king over Israel in Jerusalem.

      13I applied my heart to seek and to search out by wisdom concerning all that is done under the sky. It is a heavy burden that God has given to the sons of men to be afflicted with.

      14I have seen all the works that are done under the sun; and behold, all is vanity and a chasing after wind.

      15That which is crooked can’t be made straight; and that which is lacking can’t be counted.

      16I said to myself, “Behold, I have obtained for myself great wisdom above all who were before me in Jerusalem. Yes, my heart has had great experience of wisdom and knowledge.”

      17I applied my heart to know wisdom, and to know madness and folly. I perceived that this also was a chasing after wind.

      18For in much wisdom is much grief; and he who increases knowledge increases sorrow.

  • 1 Kings 1:32–40 names Solomon as David’s choice to be anointed king over Israel. It does not mention the speaker of Ecclesiastes.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 1:32–40, engwebp

      32King David said, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada.” They came before the king.

      33The king said to them, “Take with you the servants of your lord, and cause Solomon my son to ride on my own mule, and bring him down to Gihon.

      34Let Zadok the priest and Nathan the prophet anoint him there king over Israel. Blow the trumpet, and say, ‘Long live King Solomon!’

      35Then come up after him, and he shall come and sit on my throne; for he shall be king in my place. I have appointed him to be prince over Israel and over Judah.”

      36Benaiah the son of Jehoiada answered the king, and said, “Amen. May the LORD, the God of my lord the king, say so.

      37As the LORD has been with my lord the king, even so may he be with Solomon, and make his throne greater than the throne of my lord King David.”

      38So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, and the Cherethites and the Pelethites went down and had Solomon ride on King David’s mule, and brought him to Gihon.

      39Zadok the priest took the horn of oil from the Tent, and anointed Solomon. They blew the trumpet; and all the people said, “Long live King Solomon!”

      40All the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth shook with their sound.

The speaker remains a separate entry; identity with Solomon and whether “son of David” in 1:1 names an immediate father–son relation remain unresolved.

Ethan son of Kishi at 1 Chronicles 6:44 and Ethan son of Kushaiah at 15:17

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Ethan son of Kishi at 1 Chronicles 6:44 and Ethan son of Kushaiah at 15:17
  • 1 Chronicles 6:44 says, “On the left hand their brothers the sons of Merari: Ethan the son of Kishi, the son of Abdi, the son of Malluch,” and 6:45–47 go on with his forebears to Merari and Levi.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 6:44–48, engwebp

      44On the left hand their brothers the sons of Merari: Ethan the son of Kishi, the son of Abdi, the son of Malluch,

      45the son of Hashabiah, the son of Amaziah, the son of Hilkiah,

      46the son of Amzi, the son of Bani, the son of Shemer,

      47the son of Mahli, the son of Mushi, the son of Merari, the son of Levi.

      48Their brothers the Levites were appointed for all the service of the tabernacle of God’s house.

  • 1 Chronicles 15:17 says, “So the Levites appointed Heman the son of Joel; and of his brothers, Asaph the son of Berechiah; and of the sons of Merari their brothers, Ethan the son of Kushaiah,” and 15:19, “So the singers, Heman, Asaph, and Ethan, were given cymbals of bronze to sound aloud”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 15:16–24, engwebp

      16David spoke to the chief of the Levites to appoint their brothers as singers with instruments of music, stringed instruments, harps, and cymbals, sounding aloud and lifting up their voices with joy.

      17So the Levites appointed Heman the son of Joel; and of his brothers, Asaph the son of Berechiah; and of the sons of Merari their brothers, Ethan the son of Kushaiah;

      18and with them their brothers of the second rank: Zechariah, Ben, Jaaziel, Shemiramoth, Jehiel, Unni, Eliab, Benaiah, Maaseiah, Mattithiah, Eliphelehu, Mikneiah, Obed-Edom, and Jeiel, the doorkeepers.

      19So the singers, Heman, Asaph, and Ethan, were given cymbals of bronze to sound aloud;

      20and Zechariah, Aziel, Shemiramoth, Jehiel, Unni, Eliab, Maaseiah, and Benaiah, with stringed instruments set to Alamoth;

      21and Mattithiah, Eliphelehu, Mikneiah, Obed-Edom, Jeiel, and Azaziah, with harps tuned to the eight-stringed lyre, to lead.

      22Chenaniah, chief of the Levites, was over the singing. He taught the singers, because he was skillful.

      23Berechiah and Elkanah were doorkeepers for the ark.

      24Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer, the priests, blew the trumpets before God’s ark; and Obed-Edom and Jehiah were doorkeepers for the ark.

1 Chronicles 6:44 names Ethan, of the sons of Merari, on the left hand, the son of Kishi; 15:17 names Ethan, of the sons of Merari, whom the Levites appointed, the son of Kushaiah. Both editions write the father’s name differently (the Korean 기시 and 구사야, WEB Kishi and Kushaiah). The text does not say whether the two Ethans are one man. This collection records Ethan son of Kishi and Ethan son of Kushaiah apart, and does not decide whether they are the same man.

Unresolved interpretation: Jeduthun of 1 Chronicles 16 and Ethan of 1 Chronicles 6 and 15
  • 1 Chronicles 6:44 says, “On the left hand their brothers the sons of Merari: Ethan the son of Kishi, the son of Abdi, the son of Malluch”, and 6:45–47 give his line on to Levi.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 6:44–48, engwebp

      44On the left hand their brothers the sons of Merari: Ethan the son of Kishi, the son of Abdi, the son of Malluch,

      45the son of Hashabiah, the son of Amaziah, the son of Hilkiah,

      46the son of Amzi, the son of Bani, the son of Shemer,

      47the son of Mahli, the son of Mushi, the son of Merari, the son of Levi.

      48Their brothers the Levites were appointed for all the service of the tabernacle of God’s house.

  • 1 Chronicles 15:17 says, “So the Levites appointed Heman the son of Joel; and of his brothers, Asaph the son of Berechiah; and of the sons of Merari their brothers, Ethan the son of Kushaiah”, and 15:19, “So the singers, Heman, Asaph, and Ethan, were given cymbals of bronze to sound aloud”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 15:16–24, engwebp

      16David spoke to the chief of the Levites to appoint their brothers as singers with instruments of music, stringed instruments, harps, and cymbals, sounding aloud and lifting up their voices with joy.

      17So the Levites appointed Heman the son of Joel; and of his brothers, Asaph the son of Berechiah; and of the sons of Merari their brothers, Ethan the son of Kushaiah;

      18and with them their brothers of the second rank: Zechariah, Ben, Jaaziel, Shemiramoth, Jehiel, Unni, Eliab, Benaiah, Maaseiah, Mattithiah, Eliphelehu, Mikneiah, Obed-Edom, and Jeiel, the doorkeepers.

      19So the singers, Heman, Asaph, and Ethan, were given cymbals of bronze to sound aloud;

      20and Zechariah, Aziel, Shemiramoth, Jehiel, Unni, Eliab, Maaseiah, and Benaiah, with stringed instruments set to Alamoth;

      21and Mattithiah, Eliphelehu, Mikneiah, Obed-Edom, Jeiel, and Azaziah, with harps tuned to the eight-stringed lyre, to lead.

      22Chenaniah, chief of the Levites, was over the singing. He taught the singers, because he was skillful.

      23Berechiah and Elkanah were doorkeepers for the ark.

      24Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer, the priests, blew the trumpets before God’s ark; and Obed-Edom and Jehiah were doorkeepers for the ark.

  • 1 Chronicles 16:41 names “Heman and Jeduthun and the rest who were chosen, who were mentioned by name, to give thanks to the LORD, because his loving kindness endures forever”, and 16:42, “Heman and Jeduthun with trumpets and cymbals for those that should sound aloud, and with instruments for the songs of God, and the sons of Jeduthun to be at the gate.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 16:37–42, engwebp

      37So he left Asaph and his brothers there before the ark of the LORD’s covenant, to minister before the ark continually, as every day’s work required;

      38and Obed-Edom with their sixty-eight relatives; Obed-Edom also the son of Jeduthun and Hosah to be doorkeepers;

      39and Zadok the priest and his brothers the priests, before the LORD’s tabernacle in the high place that was at Gibeon,

      40to offer burnt offerings to the LORD on the altar of burnt offering continually morning and evening, even according to all that is written in the LORD’s law, which he commanded to Israel;

      41and with them Heman and Jeduthun and the rest who were chosen, who were mentioned by name, to give thanks to the LORD, because his loving kindness endures forever;

      42and with them Heman and Jeduthun with trumpets and cymbals for those that should sound aloud, and with instruments for the songs of God, and the sons of Jeduthun to be at the gate.

1 Chronicles 6:44 names Ethan the son of Kishi, of the sons of Merari, on the left hand; 15:17 and 15:19 name Ethan the son of Kushaiah, of the sons of Merari, with Heman the son of Joel and Asaph the son of Berechiah, the singers. 16:41–42 name Jeduthun with Heman, “to give thanks to the LORD”, and “with trumpets and cymbals for those that should sound aloud”. The text does not say whether Jeduthun is Ethan. This collection records Jeduthun and the two Ethans apart, and does not decide whether any of them are one man.

Jeduthun of 1 Chronicles 16 and Ethan of 1 Chronicles 6 and 15

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jeduthun of 1 Chronicles 16 and Ethan of 1 Chronicles 6 and 15
  • 1 Chronicles 6:44 says, “On the left hand their brothers the sons of Merari: Ethan the son of Kishi, the son of Abdi, the son of Malluch”, and 6:45–47 give his line on to Levi.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 6:44–48, engwebp

      44On the left hand their brothers the sons of Merari: Ethan the son of Kishi, the son of Abdi, the son of Malluch,

      45the son of Hashabiah, the son of Amaziah, the son of Hilkiah,

      46the son of Amzi, the son of Bani, the son of Shemer,

      47the son of Mahli, the son of Mushi, the son of Merari, the son of Levi.

      48Their brothers the Levites were appointed for all the service of the tabernacle of God’s house.

  • 1 Chronicles 15:17 says, “So the Levites appointed Heman the son of Joel; and of his brothers, Asaph the son of Berechiah; and of the sons of Merari their brothers, Ethan the son of Kushaiah”, and 15:19, “So the singers, Heman, Asaph, and Ethan, were given cymbals of bronze to sound aloud”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 15:16–24, engwebp

      16David spoke to the chief of the Levites to appoint their brothers as singers with instruments of music, stringed instruments, harps, and cymbals, sounding aloud and lifting up their voices with joy.

      17So the Levites appointed Heman the son of Joel; and of his brothers, Asaph the son of Berechiah; and of the sons of Merari their brothers, Ethan the son of Kushaiah;

      18and with them their brothers of the second rank: Zechariah, Ben, Jaaziel, Shemiramoth, Jehiel, Unni, Eliab, Benaiah, Maaseiah, Mattithiah, Eliphelehu, Mikneiah, Obed-Edom, and Jeiel, the doorkeepers.

      19So the singers, Heman, Asaph, and Ethan, were given cymbals of bronze to sound aloud;

      20and Zechariah, Aziel, Shemiramoth, Jehiel, Unni, Eliab, Maaseiah, and Benaiah, with stringed instruments set to Alamoth;

      21and Mattithiah, Eliphelehu, Mikneiah, Obed-Edom, Jeiel, and Azaziah, with harps tuned to the eight-stringed lyre, to lead.

      22Chenaniah, chief of the Levites, was over the singing. He taught the singers, because he was skillful.

      23Berechiah and Elkanah were doorkeepers for the ark.

      24Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer, the priests, blew the trumpets before God’s ark; and Obed-Edom and Jehiah were doorkeepers for the ark.

  • 1 Chronicles 16:41 names “Heman and Jeduthun and the rest who were chosen, who were mentioned by name, to give thanks to the LORD, because his loving kindness endures forever”, and 16:42, “Heman and Jeduthun with trumpets and cymbals for those that should sound aloud, and with instruments for the songs of God, and the sons of Jeduthun to be at the gate.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 16:37–42, engwebp

      37So he left Asaph and his brothers there before the ark of the LORD’s covenant, to minister before the ark continually, as every day’s work required;

      38and Obed-Edom with their sixty-eight relatives; Obed-Edom also the son of Jeduthun and Hosah to be doorkeepers;

      39and Zadok the priest and his brothers the priests, before the LORD’s tabernacle in the high place that was at Gibeon,

      40to offer burnt offerings to the LORD on the altar of burnt offering continually morning and evening, even according to all that is written in the LORD’s law, which he commanded to Israel;

      41and with them Heman and Jeduthun and the rest who were chosen, who were mentioned by name, to give thanks to the LORD, because his loving kindness endures forever;

      42and with them Heman and Jeduthun with trumpets and cymbals for those that should sound aloud, and with instruments for the songs of God, and the sons of Jeduthun to be at the gate.

1 Chronicles 6:44 names Ethan the son of Kishi, of the sons of Merari, on the left hand; 15:17 and 15:19 name Ethan the son of Kushaiah, of the sons of Merari, with Heman the son of Joel and Asaph the son of Berechiah, the singers. 16:41–42 name Jeduthun with Heman, “to give thanks to the LORD”, and “with trumpets and cymbals for those that should sound aloud”. The text does not say whether Jeduthun is Ethan. This collection records Jeduthun and the two Ethans apart, and does not decide whether any of them are one man.

Unresolved interpretation: Obed-Edom in 1 Chronicles 13–26
  • 1 Chronicles 13:12–14 say, “David was afraid of God that day, saying, ‘How can I bring God’s ark home to me?’ So David didn’t move the ark with him into David’s city, but carried it aside into Obed-Edom the Gittite’s house. God’s ark remained with the family of Obed-Edom in his house three months; and the LORD blessed Obed-Edom’s house and all that he had.” 15:25 says, “So David, the elders of Israel, and the captains over thousands went to bring the ark of the LORD’s covenant up out of the house of Obed-Edom with joy.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 13:9–14, engwebp

      9When they came to Chidon’s threshing floor, Uzza put out his hand to hold the ark, for the oxen stumbled.

      10The LORD’s anger burned against Uzza, and he struck him because he put his hand on the ark; and he died there before God.

      11David was displeased, because the LORD had broken out against Uzza. He called that place Perez Uzza, to this day.

      12David was afraid of God that day, saying, “How can I bring God’s ark home to me?”

      13So David didn’t move the ark with him into David’s city, but carried it aside into Obed-Edom the Gittite’s house.

      14God’s ark remained with the family of Obed-Edom in his house three months; and the LORD blessed Obed-Edom’s house and all that he had.

    • 1CH 15:25–28, engwebp

      25So David, the elders of Israel, and the captains over thousands went to bring the ark of the LORD’s covenant up out of the house of Obed-Edom with joy.

      26When God helped the Levites who bore the ark of the LORD’s covenant, they sacrificed seven bulls and seven rams.

      27David was clothed with a robe of fine linen, as were all the Levites who bore the ark, the singers, and Chenaniah the choir master with the singers; and David had an ephod of linen on him.

      28Thus all Israel brought the ark of the LORD’s covenant up with shouting, with sound of the cornet, with trumpets, and with cymbals, sounding aloud with stringed instruments and harps.

  • 1 Chronicles 15:18 names among “their brothers of the second rank” “Obed-Edom, and Jeiel, the doorkeepers”; 15:21 names Obed-Edom among those “with harps tuned to the eight-stringed lyre, to lead”; and 15:24 says, “Obed-Edom and Jehiah were doorkeepers for the ark.” 16:4–5 name Obed-Edom among the Levites appointed to minister before the LORD’s ark, after “Asaph the chief”, and 16:38 names “Obed-Edom with their sixty-eight relatives; Obed-Edom also the son of Jeduthun and Hosah to be doorkeepers”. The Korean Revised Version reads 16:38 오벧에돔과 그 형제 육십 팔인과 여두둔의 아들 오벧에돔과 호사로 문지기를 삼았고 (Obed-Edom and his sixty-eight brothers, and Obed-Edom the son of Jeduthun, and Hosah, he made doorkeepers).
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 15:16–24, engwebp

      16David spoke to the chief of the Levites to appoint their brothers as singers with instruments of music, stringed instruments, harps, and cymbals, sounding aloud and lifting up their voices with joy.

      17So the Levites appointed Heman the son of Joel; and of his brothers, Asaph the son of Berechiah; and of the sons of Merari their brothers, Ethan the son of Kushaiah;

      18and with them their brothers of the second rank: Zechariah, Ben, Jaaziel, Shemiramoth, Jehiel, Unni, Eliab, Benaiah, Maaseiah, Mattithiah, Eliphelehu, Mikneiah, Obed-Edom, and Jeiel, the doorkeepers.

      19So the singers, Heman, Asaph, and Ethan, were given cymbals of bronze to sound aloud;

      20and Zechariah, Aziel, Shemiramoth, Jehiel, Unni, Eliab, Maaseiah, and Benaiah, with stringed instruments set to Alamoth;

      21and Mattithiah, Eliphelehu, Mikneiah, Obed-Edom, Jeiel, and Azaziah, with harps tuned to the eight-stringed lyre, to lead.

      22Chenaniah, chief of the Levites, was over the singing. He taught the singers, because he was skillful.

      23Berechiah and Elkanah were doorkeepers for the ark.

      24Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer, the priests, blew the trumpets before God’s ark; and Obed-Edom and Jehiah were doorkeepers for the ark.

    • 1CH 16:4–6, engwebp

      4He appointed some of the Levites to minister before the LORD’s ark, and to commemorate, to thank, and to praise the LORD, the God of Israel:

      5Asaph the chief, and second to him Zechariah, then Jeiel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obed-Edom, and Jeiel, with stringed instruments and with harps; and Asaph with cymbals, sounding aloud;

      6with Benaiah and Jahaziel the priests with trumpets continually, before the ark of the covenant of God.

    • 1CH 16:37–42, engwebp

      37So he left Asaph and his brothers there before the ark of the LORD’s covenant, to minister before the ark continually, as every day’s work required;

      38and Obed-Edom with their sixty-eight relatives; Obed-Edom also the son of Jeduthun and Hosah to be doorkeepers;

      39and Zadok the priest and his brothers the priests, before the LORD’s tabernacle in the high place that was at Gibeon,

      40to offer burnt offerings to the LORD on the altar of burnt offering continually morning and evening, even according to all that is written in the LORD’s law, which he commanded to Israel;

      41and with them Heman and Jeduthun and the rest who were chosen, who were mentioned by name, to give thanks to the LORD, because his loving kindness endures forever;

      42and with them Heman and Jeduthun with trumpets and cymbals for those that should sound aloud, and with instruments for the songs of God, and the sons of Jeduthun to be at the gate.

  • 1 Chronicles 26:4–5 name among the divisions of the doorkeepers “Obed-Edom had sons: Shemaiah the firstborn” and the rest to “Peullethai the eighth; for God blessed him.” 26:8 ends, “sixty-two of Obed-Edom”, and 26:15 says, “To Obed-Edom southward; and to his sons the storehouse.” The Korean Revised Version names Obed-Edom at 26:5 (이는 하나님이 오벧에돔에게 복을 주셨음이며, for God blessed Obed-Edom), where WEB says “him”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 26:1–11, engwebp

      1For the divisions of the doorkeepers: of the Korahites, Meshelemiah the son of Kore, of the sons of Asaph.

      2Meshelemiah had sons: Zechariah the firstborn, Jediael the second, Zebadiah the third, Jathniel the fourth,

      3Elam the fifth, Jehohanan the sixth, and Eliehoenai the seventh.

      4Obed-Edom had sons: Shemaiah the firstborn, Jehozabad the second, Joah the third, Sacar the fourth, Nethanel the fifth,

      5Ammiel the sixth, Issachar the seventh, and Peullethai the eighth; for God blessed him.

      6Sons were also born to Shemaiah his son, who ruled over the house of their father; for they were mighty men of valor.

      7The sons of Shemaiah: Othni, Rephael, Obed, and Elzabad, whose relatives were valiant men, Elihu, and Semachiah.

      8All these were of the sons of Obed-Edom with their sons and their brothers, able men in strength for the service: sixty-two of Obed-Edom.

      9Meshelemiah had sons and brothers, eighteen valiant men.

      10Also Hosah, of the children of Merari, had sons: Shimri the chief (for though he was not the firstborn, yet his father made him chief),

      11Hilkiah the second, Tebaliah the third, and Zechariah the fourth. All the sons and brothers of Hosah were thirteen.

    • 1CH 26:12–19, engwebp

      12Of these were the divisions of the doorkeepers, even of the chief men, having offices like their brothers, to minister in the LORD’s house.

      13They cast lots, the small as well as the great, according to their fathers’ houses, for every gate.

      14The lot eastward fell to Shelemiah. Then for Zechariah his son, a wise counselor, they cast lots; and his lot came out northward.

      15To Obed-Edom southward; and to his sons the storehouse.

      16To Shuppim and Hosah westward, by the gate of Shallecheth, at the causeway that goes up, watchman opposite watchman.

      17Eastward were six Levites, northward four a day, southward four a day, and for the storehouse two and two.

      18For Parbar westward, four at the causeway, and two at Parbar.

      19These were the divisions of the doorkeepers; of the sons of the Korahites, and of the sons of Merari.

  • 2 Samuel 6:9–11 say, “David was afraid of the LORD that day; and he said, ‘How could the LORD’s ark come to me?’ So David would not move the LORD’s ark to be with him in David’s city; but David carried it aside into Obed-Edom the Gittite’s house. The LORD’s ark remained in Obed-Edom the Gittite’s house three months; and the LORD blessed Obed-Edom and all his house.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 6:6–11, engwebp

      6When they came to the threshing floor of Nacon, Uzzah reached for God’s ark and took hold of it, for the cattle stumbled.

      7The LORD’s anger burned against Uzzah, and God struck him there for his error; and he died there by God’s ark.

      8David was displeased because the LORD had broken out against Uzzah; and he called that place Perez Uzzah to this day.

      9David was afraid of the LORD that day; and he said, “How could the LORD’s ark come to me?”

      10So David would not move the LORD’s ark to be with him in David’s city; but David carried it aside into Obed-Edom the Gittite’s house.

      11The LORD’s ark remained in Obed-Edom the Gittite’s house three months; and the LORD blessed Obed-Edom and all his house.

2 Samuel 6:10–11 and 1 Chronicles 13:13–14 call the man in whose house the ark remained three months Obed-Edom the Gittite, and say, “the LORD blessed Obed-Edom and all his house” (2 Samuel 6:11) and “the LORD blessed Obed-Edom’s house and all that he had” (1 Chronicles 13:14). 1 Chronicles 15:25 says, “So David, the elders of Israel, and the captains over thousands went to bring the ark of the LORD’s covenant up out of the house of Obed-Edom with joy.” The text does not call Obed-Edom the Gittite a Levite. 1 Chronicles 15:18, 15:21 and 15:24 name Obed-Edom among the brothers the Levites appointed, as a doorkeeper and with harps; 16:5 names him among the Levites appointed to minister before the ark; and 16:38 names “Obed-Edom with their sixty-eight relatives; Obed-Edom also the son of Jeduthun and Hosah to be doorkeepers” (the Korean Revised Version: 오벧에돔과 그 형제 육십 팔인과 여두둔의 아들 오벧에돔과 호사로 문지기를 삼았고). 26:4–8 and 26:15 name Obed-Edom’s sons among the divisions of the doorkeepers and his lot southward, and 26:5 says, “for God blessed him” (the Korean Revised Version: 이는 하나님이 오벧에돔에게 복을 주셨음이며, for God blessed Obed-Edom). The text does not say whether Obed-Edom the Gittite and the doorkeeper are one man, or whether 16:38 names one man twice or two men. This collection records the Gittite and the doorkeeper apart, gives the Gittite the mentions of 13:13–14 and 15:25 and the doorkeeper those of 15:18–24 and chapters 16 and 26, records no relation from Jeduthun, and decides none of it.

Toi and Joram of 2 Samuel 8:9–10, and Tou and Hadoram of 1 Chronicles 18:9–10

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Toi and Joram of 2 Samuel 8:9–10, and Tou and Hadoram of 1 Chronicles 18:9–10
  • 2 Samuel 8:9–10 says, “When Toi king of Hamath heard that David had struck all the army of Hadadezer, then Toi sent Joram his son to King David to greet him and to bless him”. The Korean Revised Version writes the names 도이 and 요람.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 8:9–12, engwebp

      9When Toi king of Hamath heard that David had struck all the army of Hadadezer,

      10then Toi sent Joram his son to King David to greet him and to bless him, because he had fought against Hadadezer and struck him; for Hadadezer had wars with Toi. Joram brought with him vessels of silver, vessels of gold, and vessels of bronze.

      11King David also dedicated these to the LORD, with the silver and gold that he dedicated of all the nations which he subdued—

      12of Syria, of Moab, of the children of Ammon, of the Philistines, of Amalek, and of the plunder of Hadadezer, son of Rehob, king of Zobah.

  • 1 Chronicles 18:9–10 says, “When Tou king of Hamath heard that David had struck all the army of Hadadezer king of Zobah, he sent Hadoram his son to King David to greet him and to bless him”. The Korean Revised Version writes the names 도우 and 하도람.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 18:9–11, engwebp

      9When Tou king of Hamath heard that David had struck all the army of Hadadezer king of Zobah,

      10he sent Hadoram his son to King David to greet him and to bless him, because he had fought against Hadadezer and struck him (for Hadadezer had wars with Tou); and he had with him all kinds of vessels of gold and silver and bronze.

      11King David also dedicated these to the LORD, with the silver and the gold that he carried away from all the nations: from Edom, from Moab, from the children of Ammon, from the Philistines, and from Amalek.

2 Samuel 8:9–10 says that Toi king of Hamath sent Joram his son to King David to greet him and to bless him, and 1 Chronicles 18:9–10 that Tou king of Hamath sent Hadoram his son to do so. The two passages give the same title, king of Hamath, and the same sending, but both editions write the names of the king and of his son differently (the Korean Revised Version 도이 and 도우, 요람 and 하도람; WEB Toi and Tou, Joram and Hadoram). The text does not say whether they are the same men. This collection records the four differently written names apart and does not decide whether they are the same men.

Those born to the giant in 2 Samuel 21:18–22 and 1 Chronicles 20:4–8

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: David’s mighty men at 1 Chronicles 11:10–47 and 2 Samuel 23:8–39
  • 1 Chronicles 11:11 names “Jashobeam, the son of a Hachmonite, the chief of the thirty; he lifted up his spear against three hundred and killed them at one time”; 11:12–14 name “Eleazar the son of Dodo, the Ahohite, who was one of the three mighty men”, who was with David at Pasdammim, where there was a plot of ground full of barley, and say, “They stood in the middle of the plot, defended it, and killed the Philistines”. 11:26–47 give the names that open with “The mighty men of the armies also include Asahel the brother of Joab”, among them “Sibbecai the Hushathite” (11:29), and give no total.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 11:10–14, engwebp

      10Now these are the chief of the mighty men whom David had, who showed themselves strong with him in his kingdom, together with all Israel, to make him king, according to the LORD’s word concerning Israel.

      11This is the number of the mighty men whom David had: Jashobeam, the son of a Hachmonite, the chief of the thirty; he lifted up his spear against three hundred and killed them at one time.

      12After him was Eleazar the son of Dodo, the Ahohite, who was one of the three mighty men.

      13He was with David at Pasdammim, and there the Philistines were gathered together to battle, where there was a plot of ground full of barley; and the people fled from before the Philistines.

      14They stood in the middle of the plot, defended it, and killed the Philistines; and the LORD saved them by a great victory.

    • 1CH 11:26–47, engwebp

      26The mighty men of the armies also include Asahel the brother of Joab, Elhanan the son of Dodo of Bethlehem,

      27Shammoth the Harorite, Helez the Pelonite,

      28Ira the son of Ikkesh the Tekoite, Abiezer the Anathothite,

      29Sibbecai the Hushathite, Ilai the Ahohite,

      30Maharai the Netophathite, Heled the son of Baanah the Netophathite,

      31Ithai the son of Ribai of Gibeah of the children of Benjamin, Benaiah the Pirathonite,

      32Hurai of the brooks of Gaash, Abiel the Arbathite,

      33Azmaveth the Baharumite, Eliahba the Shaalbonite,

      34the sons of Hashem the Gizonite, Jonathan the son of Shagee the Hararite,

      35Ahiam the son of Sacar the Hararite, Eliphal the son of Ur,

      36Hepher the Mecherathite, Ahijah the Pelonite,

      37Hezro the Carmelite, Naarai the son of Ezbai,

      38Joel the brother of Nathan, Mibhar the son of Hagri,

      39Zelek the Ammonite, Naharai the Berothite (the armor bearer of Joab the son of Zeruiah),

      40Ira the Ithrite, Gareb the Ithrite,

      41Uriah the Hittite, Zabad the son of Ahlai,

      42Adina the son of Shiza the Reubenite (a chief of the Reubenites), and thirty with him,

      43Hanan the son of Maacah, Joshaphat the Mithnite,

      44Uzzia the Ashterathite, Shama and Jeiel the sons of Hotham the Aroerite,

      45Jediael the son of Shimri, and Joha his brother, the Tizite,

      46Eliel the Mahavite, and Jeribai, and Joshaviah, the sons of Elnaam, and Ithmah the Moabite,

      47Eliel, Obed, and Jaasiel the Mezobaite.

  • 2 Samuel 23:8 names “Josheb Basshebeth, a Tahchemonite, chief of the captains; he was called Adino the Eznite, who killed eight hundred at one time”; 23:9–10 name “Eleazar the son of Dodai the son of an Ahohite, one of the three mighty men with David”, who arose and struck the Philistines until his hand was weary. 23:11–12 say that Shammah the son of Agee, a Hararite, stood in the middle of a plot of ground full of lentils, defended it, and killed the Philistines; and 23:24–39 give the names that open with “Asahel the brother of Joab was one of the thirty”, among them “Mebunnai the Hushathite” (23:27).
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 23:8, engwebp

      8These are the names of the mighty men whom David had: Josheb Basshebeth, a Tahchemonite, chief of the captains; he was called Adino the Eznite, who killed eight hundred at one time.

    • 2SA 23:9–10, engwebp

      9After him was Eleazar the son of Dodai the son of an Ahohite, one of the three mighty men with David when they defied the Philistines who were there gathered together to battle, and the men of Israel had gone away.

      10He arose and struck the Philistines until his hand was weary, and his hand froze to the sword; and the LORD worked a great victory that day; and the people returned after him only to take plunder.

    • 2SA 23:11–12, engwebp

      11After him was Shammah the son of Agee, a Hararite. The Philistines had gathered together into a troop where there was a plot of ground full of lentils; and the people fled from the Philistines.

      12But he stood in the middle of the plot and defended it, and killed the Philistines; and the LORD worked a great victory.

    • 2SA 23:24–39, engwebp

      24Asahel the brother of Joab was one of the thirty: Elhanan the son of Dodo of Bethlehem,

      25Shammah the Harodite, Elika the Harodite,

      26Helez the Paltite, Ira the son of Ikkesh the Tekoite,

      27Abiezer the Anathothite, Mebunnai the Hushathite,

      28Zalmon the Ahohite, Maharai the Netophathite,

      29Heleb the son of Baanah the Netophathite, Ittai the son of Ribai of Gibeah of the children of Benjamin,

      30Benaiah a Pirathonite, Hiddai of the brooks of Gaash.

      31Abialbon the Arbathite, Azmaveth the Barhumite,

      32Eliahba the Shaalbonite, the sons of Jashen, Jonathan,

      33Shammah the Hararite, Ahiam the son of Sharar the Ararite,

      34Eliphelet the son of Ahasbai, the son of the Maacathite, Eliam the son of Ahithophel the Gilonite,

      35Hezro the Carmelite, Paarai the Arbite,

      36Igal the son of Nathan of Zobah, Bani the Gadite,

      37Zelek the Ammonite, Naharai the Beerothite, armor bearers to Joab the son of Zeruiah,

      38Ira the Ithrite, Gareb the Ithrite,

      39and Uriah the Hittite: thirty-seven in all.

  • 1 Chronicles 27:2–15 names the captain of each month’s division: for the first month “Jashobeam the son of Zabdiel”; for the second “Dodai the Ahohite”; for the third “Benaiah, the son of Jehoiada the chief priest”, of whom 27:6 says, “This is that Benaiah who was the mighty man of the thirty and over the thirty”; for the fourth “Asahel the brother of Joab, and Zebadiah his son after him”; and from the fifth month to the twelfth “Shamhuth the Izrahite”, “Ira the son of Ikkesh the Tekoite”, “Helez the Pelonite, of the children of Ephraim”, “Sibbecai the Hushathite, of the Zerahites”, “Abiezer the Anathothite, of the Benjamites”, “Maharai the Netophathite, of the Zerahites”, “Benaiah the Pirathonite, of the children of Ephraim” and “Heldai the Netophathite, of Othniel”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 27:1–15, engwebp

      1Now the children of Israel after their number, the heads of fathers’ households and the captains of thousands and of hundreds, and their officers who served the king in any matter of the divisions which came in and went out month by month throughout all the months of the year—of every division were twenty-four thousand.

      2Over the first division for the first month was Jashobeam the son of Zabdiel. In his division were twenty-four thousand.

      3He was of the children of Perez, the chief of all the captains of the army for the first month.

      4Over the division of the second month was Dodai the Ahohite and his division, and Mikloth the ruler; and in his division were twenty-four thousand.

      5The third captain of the army for the third month was Benaiah, the son of Jehoiada the chief priest. In his division were twenty-four thousand.

      6This is that Benaiah who was the mighty man of the thirty and over the thirty. Of his division was Ammizabad his son.

      7The fourth captain for the fourth month was Asahel the brother of Joab, and Zebadiah his son after him. In his division were twenty-four thousand.

      8The fifth captain for the fifth month was Shamhuth the Izrahite. In his division were twenty-four thousand.

      9The sixth captain for the sixth month was Ira the son of Ikkesh the Tekoite. In his division were twenty-four thousand.

      10The seventh captain for the seventh month was Helez the Pelonite, of the children of Ephraim. In his division were twenty-four thousand.

      11The eighth captain for the eighth month was Sibbecai the Hushathite, of the Zerahites. In his division were twenty-four thousand.

      12The ninth captain for the ninth month was Abiezer the Anathothite, of the Benjamites. In his division were twenty-four thousand.

      13The tenth captain for the tenth month was Maharai the Netophathite, of the Zerahites. In his division were twenty-four thousand.

      14The eleventh captain for the eleventh month was Benaiah the Pirathonite, of the children of Ephraim. In his division were twenty-four thousand.

      15The twelfth captain for the twelfth month was Heldai the Netophathite, of Othniel. In his division were twenty-four thousand.

1 Chronicles 11:11 calls Jashobeam, the son of a Hachmonite, the chief of the thirty, who killed three hundred at one time; 2 Samuel 23:8 calls Josheb Basshebeth, a Tahchemonite, chief of the captains, who killed eight hundred at one time. 1 Chronicles 11:12–14 say that Eleazar the son of Dodo was with David at Pasdammim, and that “They stood in the middle of the plot” full of barley and killed the Philistines; 2 Samuel 23:9–10 say that Eleazar the son of Dodai, one of the three mighty men with David, struck the Philistines, and 23:11–12 that Shammah the son of Agee stood in the middle of a plot full of lentils and killed the Philistines. 1 Chronicles 11 does not name Shammah the son of Agee. 1 Chronicles 11:29 names Sibbecai the Hushathite and 2 Samuel 23:27 Mebunnai the Hushathite, and there are more places where the two lists have another name or a name spelled otherwise (the notes of the list of names of 1 Chronicles 11:26–47). 1 Chronicles 11:26–47 gives no total. This collection records each passage as it gives it and links only the same names; where it does not, the notes of the list say why. Jashobeam and Josheb Basshebeth have other names in both editions, and Eleazar the son of Dodo and Eleazar the son of Dodai have fathers named otherwise in both editions; they are kept apart. The text does not say whether they are the same men, and the collection does not decide.

Unresolved interpretation: Those born to the giant in 2 Samuel 21:18–22 and 1 Chronicles 20:4–8
  • 2 Samuel 21:18–22 says that at Gob “Sibbecai the Hushathite killed Saph, who was of the sons of the giant”; that again at Gob “Elhanan the son of Jaare-Oregim the Bethlehemite killed Goliath the Gittite’s brother, the staff of whose spear was like a weaver’s beam”; that at Gath “Jonathan the son of Shimei, David’s brother” killed a man of great stature who had six fingers on every hand and six toes on every foot; and, “These four were born to the giant in Gath; and they fell by the hand of David and by the hand of his servants.” The Korean Revised Version names the brother of 21:19 (가드 골리앗의 아우 라흐미, Lahmi the brother of Goliath of Gath) and writes Jonathan’s father 삼마.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 21:18–22, engwebp

      18After this, there was again war with the Philistines at Gob. Then Sibbecai the Hushathite killed Saph, who was of the sons of the giant.

      19There was again war with the Philistines at Gob, and Elhanan the son of Jaare-Oregim the Bethlehemite killed Goliath the Gittite’s brother, the staff of whose spear was like a weaver’s beam.

      20There was again war at Gath, where there was a man of great stature, who had six fingers on every hand and six toes on every foot, twenty-four in number, and he also was born to the giant.

      21When he defied Israel, Jonathan the son of Shimei, David’s brother, killed him.

      22These four were born to the giant in Gath; and they fell by the hand of David and by the hand of his servants.

  • 1 Chronicles 20:4–8 says that at Gezer “Sibbecai the Hushathite killed Sippai, of the sons of the giant”; that in another war with the Philistines “Elhanan the son of Jair killed Lahmi the brother of Goliath the Gittite, the staff of whose spear was like a weaver’s beam”; that at Gath “Jonathan the son of Shimea, David’s brother” killed a man of great stature who had twenty-four fingers and toes, six on each hand and six on each foot; and, “These were born to the giant in Gath; and they fell by the hand of David and by the hand of his servants.” The Korean Revised Version writes Jonathan’s father 시므아.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 20:4–8, engwebp

      4After this, war arose at Gezer with the Philistines. Then Sibbecai the Hushathite killed Sippai, of the sons of the giant; and they were subdued.

      5Again there was war with the Philistines; and Elhanan the son of Jair killed Lahmi the brother of Goliath the Gittite, the staff of whose spear was like a weaver’s beam.

      6There was again war at Gath, where there was a man of great stature, who had twenty-four fingers and toes, six on each hand and six on each foot; and he also was born to the giant.

      7When he defied Israel, Jonathan the son of Shimea, David’s brother, killed him.

      8These were born to the giant in Gath; and they fell by the hand of David and by the hand of his servants.

2 Samuel 21:18–22 and 1 Chronicles 20:4–8 tell of those born to the giant who fell in the wars with the Philistines, and give several names and places differently. 2 Samuel 21:18 says, “there was again war with the Philistines at Gob. Then Sibbecai the Hushathite killed Saph, who was of the sons of the giant”; 1 Chronicles 20:4 says, “war arose at Gezer with the Philistines. Then Sibbecai the Hushathite killed Sippai, of the sons of the giant”. 2 Samuel 21:19 says, “Elhanan the son of Jaare-Oregim the Bethlehemite killed Goliath the Gittite’s brother” (the Korean Revised Version 베들레헴 사람 야레오르김의 아들 엘하난이 가드 골리앗의 아우 라흐미를 죽였는데, Elhanan the son of Jaare-Oregim the Bethlehemite killed Lahmi the brother of Goliath of Gath); 1 Chronicles 20:5 says, “Elhanan the son of Jair killed Lahmi the brother of Goliath the Gittite” (the Korean Revised Version 야일의 아들 엘하난이 가드 사람 골리앗의 아우 라흐미를 죽였는데). 2 Samuel 21:21 calls Jonathan “the son of Shimei, David’s brother” (the Korean 다윗의 형 삼마의 아들), and 1 Chronicles 20:7 “the son of Shimea, David’s brother” (the Korean 다윗의 형 시므아의 아들). 2 Samuel 21:22 says “These four”, and 1 Chronicles 20:8 gives no number. The text does not say whether these are the same men or the same places. This collection records Sibbecai, Elhanan and Jonathan, whose names and deeds 1 Chronicles 20 gives again, under the entries of 2 Samuel; keeps Sippai, whose name both editions write differently, apart from Saph; records Lahmi from 1 Chronicles 20:5; and relates neither Jair nor Shimea to Elhanan or Jonathan as a father. It does not decide whether Gob and Gezer, Saph and Sippai, Jaare-Oregim and Jair, or Shimei and Shimea are the same.

The census as 2 Samuel 24 and 1 Chronicles 21 tell it

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: David, for whom Saul sent messengers to Jesse (1 Samuel 16:18–23), and Saul’s question, “Abner, whose son is this youth?” (17:55–58)
  • 1 Samuel 16:18 has one of the young men answer, “Behold, I have seen a son of Jesse the Bethlehemite who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the LORD is with him.” At 16:19–22 Saul sends messengers to Jesse, and says, “Send me David your son, who is with the sheep”; David comes to Saul and stands before him, and the text says, “He loved him greatly; and he became his armor bearer”; and Saul sends to Jesse, saying, “Please let David stand before me, for he has found favor in my sight.” At 16:23, when the spirit from God is on Saul, David takes the harp and plays with his hand. The Korean Revised Version says at 16:21 that Saul loved David greatly and made him his armor bearer.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 16:14–18, engwebp

      14Now the LORD’s Spirit departed from Saul, and an evil spirit from the LORD troubled him.

      15Saul’s servants said to him, “See now, an evil spirit from God troubles you.

      16Let our lord now command your servants who are in front of you to seek out a man who is a skillful player on the harp. Then when the evil spirit from God is on you, he will play with his hand, and you will be well.”

      17Saul said to his servants, “Provide me now a man who can play well, and bring him to me.”

      18Then one of the young men answered and said, “Behold, I have seen a son of Jesse the Bethlehemite who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the LORD is with him.”

    • 1SA 16:19–23, engwebp

      19Therefore Saul sent messengers to Jesse, and said, “Send me David your son, who is with the sheep.”

      20Jesse took a donkey loaded with bread, a container of wine, and a young goat, and sent them by David his son to Saul.

      21David came to Saul and stood before him. He loved him greatly; and he became his armor bearer.

      22Saul sent to Jesse, saying, “Please let David stand before me, for he has found favor in my sight.”

      23When the spirit from God was on Saul, David took the harp and played with his hand; so Saul was refreshed and was well, and the evil spirit departed from him.

  • 1 Samuel 17:55 says that when Saul saw David go out against the Philistine, he said to Abner, the captain of the army, “Abner, whose son is this youth?” and Abner said, “As your soul lives, O king, I can’t tell.” At 17:56 the king says, “Inquire whose son the young man is!” At 17:57–58 Abner brings David before Saul with the head of the Philistine in his hand, Saul says to him, “Whose son are you, you young man?” and David answers, “I am the son of your servant Jesse the Bethlehemite.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 17:55–58, engwebp

      55When Saul saw David go out against the Philistine, he said to Abner, the captain of the army, “Abner, whose son is this youth?” Abner said, “As your soul lives, O king, I can’t tell.”

      56The king said, “Inquire whose son the young man is!”

      57As David returned from the slaughter of the Philistine, Abner took him and brought him before Saul with the head of the Philistine in his hand.

      58Saul said to him, “Whose son are you, you young man?” David answered, “I am the son of your servant Jesse the Bethlehemite.”

1 Samuel 16:18–23 says that when one of the young men spoke of a son of Jesse the Bethlehemite, Saul sent messengers to Jesse, and said, “Send me David your son, who is with the sheep”; that when David came to Saul and stood before him, “He loved him greatly; and he became his armor bearer”; that Saul sent to Jesse, asking that David stand before him; and that when the spirit from God was on Saul, David took the harp and played with his hand. The Korean Revised Version says at 16:21 that Saul loved David greatly and made him his armor bearer. 17:55–58 says that when David went out against the Philistine, Saul asked Abner whose son the youth was, and Abner said he could not tell; and that when Saul asked David, David answered, “I am the son of your servant Jesse the Bethlehemite.” The text does not say how the two passages go together. This collection records each passage as its verses read, and neither reconciles them nor decides between them.

Unresolved interpretation: Jesse’s sons from his firstborn to the seventh at 1 Chronicles 2:13–15, and his eight sons at 1 Samuel 17:12
  • 1 Chronicles 2:13–15 says, “Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third, Nethanel the fourth, Raddai the fifth, Ozem the sixth, and David the seventh”. The text gives no total of Jesse’s sons.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:13–17, engwebp

      13and Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third,

      14Nethanel the fourth, Raddai the fifth,

      15Ozem the sixth, and David the seventh;

      16and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three.

      17Abigail bore Amasa; and the father of Amasa was Jether the Ishmaelite.

  • 1 Samuel 16:6–9 names Eliab, Abinadab and Shammah, and 16:10 says, “Jesse made seven of his sons to pass before Samuel”. 17:12 says, “Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse; and he had eight sons,” and 17:13–14 name the three sons who went to the battle, “Eliab the firstborn, and next to him Abinadab, and the third Shammah”, and say, “David was the youngest”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 16:6–10, engwebp

      6When they had come, he looked at Eliab, and said, “Surely the LORD’s anointed is before him.”

      7But the LORD said to Samuel, “Don’t look on his face, or on the height of his stature, because I have rejected him; for I don’t see as man sees. For man looks at the outward appearance, but the LORD looks at the heart.”

      8Then Jesse called Abinadab, and made him pass before Samuel. He said, “The LORD has not chosen this one, either.”

      9Then Jesse made Shammah to pass by. He said, “The LORD has not chosen this one, either.”

      10Jesse made seven of his sons to pass before Samuel. Samuel said to Jesse, “The LORD has not chosen these.”

    • 1SA 17:12–16, engwebp

      12Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse; and he had eight sons. The man was an elderly old man in the days of Saul.

      13The three oldest sons of Jesse had gone after Saul to the battle; and the names of his three sons who went to the battle were Eliab the firstborn, and next to him Abinadab, and the third Shammah.

      14David was the youngest; and the three oldest followed Saul.

      15Now David went back and forth from Saul to feed his father’s sheep at Bethlehem.

      16The Philistine came near morning and evening, and presented himself forty days.

1 Chronicles 2:13–15 names the sons Jesse became the father of by order, from his firstborn Eliab to David the seventh. 1 Samuel 16:10 says that Jesse made seven of his sons pass before Samuel, 17:12 that he had eight sons, and 17:13–14 name the three sons who went to the battle and call David the youngest. 1 Chronicles 2:13 names Shimea the third, and 1 Samuel 17:13 names Shammah the third (the Korean 시므아 and 삼마). The Nethanel, Raddai and Ozem of 1 Chronicles 2:14–15 are not named in 1 Samuel 16:6–10 and 17:12–16. This collection records the names of 1 Chronicles 2:13–15 in the list 1ch-2-13-17, links Eliab, Abinadab, Shimea and David to their entries and makes no entry for Nethanel, Raddai and Ozem, and does not decide how the sons the two books name fit.

Unresolved interpretation: David’s second son: Chileab of 2 Samuel 3:3 and Daniel of 1 Chronicles 3:1
  • 2 Samuel 3:2–3 says, “Sons were born to David in Hebron. His firstborn was Amnon, of Ahinoam the Jezreelitess; and his second, Chileab, of Abigail the wife of Nabal the Carmelite”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 3:2–5, engwebp

      2Sons were born to David in Hebron. His firstborn was Amnon, of Ahinoam the Jezreelitess;

      3and his second, Chileab, of Abigail the wife of Nabal the Carmelite; and the third, Absalom the son of Maacah the daughter of Talmai king of Geshur;

      4and the fourth, Adonijah the son of Haggith; and the fifth, Shephatiah the son of Abital;

      5and the sixth, Ithream, of Eglah, David’s wife. These were born to David in Hebron.

  • 1 Chronicles 3:1 says, “Now these were the sons of David, who were born to him in Hebron: the firstborn, Amnon, of Ahinoam the Jezreelitess; the second, Daniel, of Abigail the Carmelitess”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:1–4, engwebp

      1Now these were the sons of David, who were born to him in Hebron: the firstborn, Amnon, of Ahinoam the Jezreelitess; the second, Daniel, of Abigail the Carmelitess;

      2the third, Absalom the son of Maacah the daughter of Talmai king of Geshur; the fourth, Adonijah the son of Haggith;

      3the fifth, Shephatiah of Abital; the sixth, Ithream by Eglah his wife:

      4six were born to him in Hebron; and he reigned there seven years and six months. He reigned thirty-three years in Jerusalem;

2 Samuel 3:3 names David’s second son born in Hebron “Chileab, of Abigail the wife of Nabal the Carmelite”, and 1 Chronicles 3:1 names the second “Daniel, of Abigail the Carmelitess”. Both editions write the two names differently (the Korean Revised Version 길르압 and 다니엘, WEB Chileab and Daniel). This collection records the Abigail of 1 Chronicles 3:1 in the entry of Abigail the wife of Nabal, and records Daniel in a list of names as the son of David and Abigail, linked to no entry. The text does not say whether Chileab and Daniel are the same son, and this collection does not decide whether they are.

Unresolved interpretation: The sons born to David in Jerusalem: 2 Samuel 5:13–16, 1 Chronicles 3:5–9 and 14:3–7
  • 2 Samuel 5:13–16 says, “David took more concubines and wives for himself out of Jerusalem, after he had come from Hebron; and more sons and daughters were born to David. These are the names of those who were born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon, Ibhar, Elishua, Nepheg, Japhia, Elishama, Eliada, and Eliphelet.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 5:13–16, engwebp

      13David took more concubines and wives for himself out of Jerusalem, after he had come from Hebron; and more sons and daughters were born to David.

      14These are the names of those who were born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon,

      15Ibhar, Elishua, Nepheg, Japhia,

      16Elishama, Eliada, and Eliphelet.

  • 1 Chronicles 3:5–9 says, “and these were born to him in Jerusalem: Shimea, Shobab, Nathan, and Solomon, four, by Bathshua the daughter of Ammiel; and Ibhar, Elishama, Eliphelet, Nogah, Nepheg, Japhia, Elishama, Eliada, and Eliphelet, nine. All these were the sons of David, in addition to the sons of the concubines; and Tamar was their sister.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:5–9, engwebp

      5and these were born to him in Jerusalem: Shimea, Shobab, Nathan, and Solomon, four, by Bathshua the daughter of Ammiel;

      6and Ibhar, Elishama, Eliphelet,

      7Nogah, Nepheg, Japhia,

      8Elishama, Eliada, and Eliphelet, nine.

      9All these were the sons of David, in addition to the sons of the concubines; and Tamar was their sister.

  • 1 Chronicles 14:3–7 says, “David took more wives in Jerusalem, and David became the father of more sons and daughters. These are the names of the children whom he had in Jerusalem: Shammua, Shobab, Nathan, Solomon, Ibhar, Elishua, Elpelet, Nogah, Nepheg, Japhia, Elishama, Beeliada, and Eliphelet.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 14:3–7, engwebp

      3David took more wives in Jerusalem, and David became the father of more sons and daughters.

      4These are the names of the children whom he had in Jerusalem: Shammua, Shobab, Nathan, Solomon,

      5Ibhar, Elishua, Elpelet,

      6Nogah, Nepheg, Japhia,

      7Elishama, Beeliada, and Eliphelet.

2 Samuel 5:14–16 names those born to David in Jerusalem Shammua, Shobab, Nathan, Solomon, Ibhar, Elishua, Nepheg, Japhia, Elishama, Eliada, and Eliphelet, and gives no number. 1 Chronicles 3:5–8 names Shimea, Shobab, Nathan, and Solomon, “four, by Bathshua the daughter of Ammiel”, and then Ibhar, Elishama, Eliphelet, Nogah, Nepheg, Japhia, Elishama, Eliada, and Eliphelet, “nine”. 1 Chronicles 14:4–7 names Shammua, Shobab, Nathan, Solomon, Ibhar, Elishua, Elpelet, Nogah, Nepheg, Japhia, Elishama, Beeliada, and Eliphelet, and gives no number. The Korean Revised Version gives the same names in the same places, and writes Japhia 야비야 at 3:7 and 야비아 at 2 Samuel 5:15 and 1 Chronicles 14:6. This collection holds the sons of 2 Samuel 5:14–16 as entries, records the names of 1 Chronicles 3:5–9 and 14:3–7 in their lists as each verse spells them, and links only a son whose name, in at least one edition, is the same in the same father’s list; it records Bathshua and Ammiel of 3:5 as names of the list, linked to no entry. The text does not say whether sons of other names are the same men, and this collection does not decide it.

Unresolved interpretation: The census as 2 Samuel 24 and 1 Chronicles 21 tell it
  • 2 Samuel 24:1 says, “Again the LORD’s anger burned against Israel, and he moved David against them, saying, ‘Go, count Israel and Judah.’”; 24:2 that the king said to Joab the captain of the army, “Now go back and forth through all the tribes of Israel, from Dan even to Beersheba, and count the people, that I may know the sum of the people”; and 24:9, “Joab gave up the sum of the counting of the people to the king; and there were in Israel eight hundred thousand valiant men who drew the sword, and the men of Judah were five hundred thousand men.” 24:13 says that Gad asked David, “Shall seven years of famine come to you in your land?”; 24:18 names “the threshing floor of Araunah the Jebusite”; and 24:24 says, “So David bought the threshing floor and the oxen for fifty shekels of silver.”
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 24:1–3, engwebp

      1Again the LORD’s anger burned against Israel, and he moved David against them, saying, “Go, count Israel and Judah.”

      2The king said to Joab the captain of the army, who was with him, “Now go back and forth through all the tribes of Israel, from Dan even to Beersheba, and count the people, that I may know the sum of the people.”

      3Joab said to the king, “Now may the LORD your God add to the people, however many they may be, one hundred times; and may the eyes of my lord the king see it. But why does my lord the king delight in this thing?”

    • 2SA 24:8–9, engwebp

      8So when they had gone back and forth through all the land, they came to Jerusalem at the end of nine months and twenty days.

      9Joab gave up the sum of the counting of the people to the king; and there were in Israel eight hundred thousand valiant men who drew the sword, and the men of Judah were five hundred thousand men.

    • 2SA 24:10–14, engwebp

      10David’s heart struck him after he had counted the people. David said to the LORD, “I have sinned greatly in that which I have done. But now, the LORD, put away, I beg you, the iniquity of your servant; for I have done very foolishly.”

      11When David rose up in the morning, the LORD’s word came to the prophet Gad, David’s seer, saying,

      12“Go and speak to David, ‘The LORD says, “I offer you three things. Choose one of them, that I may do it to you.”’”

      13So Gad came to David, and told him, saying, “Shall seven years of famine come to you in your land? Or will you flee three months before your foes while they pursue you? Or shall there be three days’ pestilence in your land? Now answer, and consider what answer I shall return to him who sent me.”

      14David said to Gad, “I am in distress. Let us fall now into the LORD’s hand, for his mercies are great. Let me not fall into man’s hand.”

    • 2SA 24:18–25, engwebp

      18Gad came that day to David and said to him, “Go up, build an altar to the LORD on the threshing floor of Araunah the Jebusite.”

      19David went up according to the saying of Gad, as the LORD commanded.

      20Araunah looked out, and saw the king and his servants coming on toward him. Then Araunah went out and bowed himself before the king with his face to the ground.

      21Araunah said, “Why has my lord the king come to his servant?” David said, “To buy your threshing floor, to build an altar to the LORD, that the plague may be stopped from afflicting the people.”

      22Araunah said to David, “Let my lord the king take and offer up what seems good to him. Behold, the cattle for the burnt offering, and the threshing sledges and the yokes of the oxen for the wood.

      23All this, O king, does Araunah give to the king.” Araunah said to the king, “May the LORD your God accept you.”

      24The king said to Araunah, “No, but I will most certainly buy it from you for a price. I will not offer burnt offerings to the LORD my God which cost me nothing.” So David bought the threshing floor and the oxen for fifty shekels of silver.

      25David built an altar to the LORD there, and offered burnt offerings and peace offerings. So the LORD was entreated for the land, and the plague was removed from Israel.

  • 1 Chronicles 21:1 says, “Satan stood up against Israel, and moved David to take a census of Israel”; 21:2 that David said to Joab and to the princes of the people, “Go, count Israel from Beersheba even to Dan; and bring me word, that I may know how many there are”; and 21:5–6, “Joab gave the sum of the census of the people to David. All those of Israel were one million one hundred thousand men who drew a sword; and in Judah were four hundred seventy thousand men who drew a sword. But he didn’t count Levi and Benjamin among them, for the king’s word was abominable to Joab.” In the LORD’s word as Gad tells it, 21:12 reads “either three years of famine”; 21:18 names “the threshing floor of Ornan the Jebusite”; 21:25 says, “So David gave to Ornan six hundred shekels of gold by weight for the place”; and 21:26 says that David “called on the LORD; and he answered him from the sky by fire on the altar of burnt offering.”
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 21:1–6, engwebp

      1Satan stood up against Israel, and moved David to take a census of Israel.

      2David said to Joab and to the princes of the people, “Go, count Israel from Beersheba even to Dan; and bring me word, that I may know how many there are.”

      3Joab said, “May the LORD make his people a hundred times as many as they are. But, my lord the king, aren’t they all my lord’s servants? Why does my lord require this thing? Why will he be a cause of guilt to Israel?”

      4Nevertheless the king’s word prevailed against Joab. Therefore Joab departed and went throughout all Israel, then came to Jerusalem.

      5Joab gave the sum of the census of the people to David. All those of Israel were one million one hundred thousand men who drew a sword; and in Judah were four hundred seventy thousand men who drew a sword.

      6But he didn’t count Levi and Benjamin among them, for the king’s word was abominable to Joab.

    • 1CH 21:9–13, engwebp

      9The LORD spoke to Gad, David’s seer, saying,

      10“Go and speak to David, saying, ‘The LORD says, “I offer you three things. Choose one of them, that I may do it to you.”’”

      11So Gad came to David and said to him, “The LORD says, ‘Take your choice:

      12either three years of famine; or three months to be consumed before your foes, while the sword of your enemies overtakes you; or else three days of the sword of the LORD, even pestilence in the land, and the LORD’s angel destroying throughout all the borders of Israel. Now therefore consider what answer I shall return to him who sent me.’”

      13David said to Gad, “I am in distress. Let me fall, I pray, into the LORD’s hand, for his mercies are very great. Don’t let me fall into man’s hand.”

    • 1CH 21:18–25, engwebp

      18Then the LORD’s angel commanded Gad to tell David that David should go up and raise an altar to the LORD on the threshing floor of Ornan the Jebusite.

      19David went up at the saying of Gad, which he spoke in the LORD’s name.

      20Ornan turned back and saw the angel; and his four sons who were with him hid themselves. Now Ornan was threshing wheat.

      21As David came to Ornan, Ornan looked and saw David, and went out of the threshing floor, and bowed himself to David with his face to the ground.

      22Then David said to Ornan, “Sell me the place of this threshing floor, that I may build an altar to the LORD on it. You shall sell it to me for the full price, that the plague may be stopped from afflicting the people.”

      23Ornan said to David, “Take it for yourself, and let my lord the king do that which is good in his eyes. Behold, I give the oxen for burnt offerings, and the threshing instruments for wood, and the wheat for the meal offering. I give it all.”

      24King David said to Ornan, “No, but I will most certainly buy it for the full price. For I will not take that which is yours for the LORD, nor offer a burnt offering that costs me nothing.”

      25So David gave to Ornan six hundred shekels of gold by weight for the place.

    • 1CH 21:26–27, engwebp

      26David built an altar to the LORD there, and offered burnt offerings and peace offerings, and called on the LORD; and he answered him from the sky by fire on the altar of burnt offering.

      27Then the LORD commanded the angel, and he put his sword back into its sheath.

  • 1 Chronicles 27:23–24 says, “But David didn’t take the number of them from twenty years old and under, because the LORD had said he would increase Israel like the stars of the sky. Joab the son of Zeruiah began to take a census, but didn’t finish; and wrath came on Israel for this. The number wasn’t put into the account in the chronicles of King David.” The Korean Revised Version gives the LORD’s word at 27:23 as he said it (여호와께서 전에 말씀하시기를 이스라엘 사람을 하늘의 별 같이 많게 하리라 하셨음이라).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 27:23–24, engwebp

      23But David didn’t take the number of them from twenty years old and under, because the LORD had said he would increase Israel like the stars of the sky.

      24Joab the son of Zeruiah began to take a census, but didn’t finish; and wrath came on Israel for this. The number wasn’t put into the account in the chronicles of King David.

The two books each tell, in their own words, of a census of Israel. 2 Samuel 24:1 says that the LORD’s anger burned against Israel, and he moved David against them; 1 Chronicles 21:1 says that Satan stood up against Israel, and moved David to take a census of Israel. 2 Samuel 24:2 gives the count “from Dan even to Beersheba”, and 1 Chronicles 21:2 “from Beersheba even to Dan”. 2 Samuel 24:9 gives eight hundred thousand valiant men who drew the sword in Israel and five hundred thousand men of Judah; 1 Chronicles 21:5 gives one million one hundred thousand men of Israel who drew a sword and four hundred seventy thousand in Judah, and 21:6 says that Levi and Benjamin were not counted among them; 2 Samuel 24:1–3 and 24:8–9 say nothing of Levi and Benjamin. 2 Samuel 24:13 names seven years of famine, and 1 Chronicles 21:12 three years of famine. 2 Samuel 24:18 names “the threshing floor of Araunah the Jebusite”, and 1 Chronicles 21:18 “the threshing floor of Ornan the Jebusite”; in both editions the two names differ (the Korean Revised Version 아라우나 and 오르난, WEB Araunah and Ornan). 2 Samuel 24:24 says that David bought the threshing floor and the oxen for fifty shekels of silver, and 1 Chronicles 21:25 that David gave to Ornan six hundred shekels of gold by weight for the place. 1 Chronicles 21:26 says that the LORD answered David from the sky by fire on the altar of burnt offering; 2 Samuel 24:18–25 says nothing of fire. The text does not say how the two accounts stand to each other. This collection records each account from its own verses, keeps Araunah and Ornan and their threshing floors apart, does not relate or reconcile the numbers of the two accounts, and does not decide whether Araunah and Ornan are one man or the two threshing floors one place.

Unresolved interpretation: Elihu, one of the brothers of David, at 1 Chronicles 27:18
  • 1 Chronicles 27:18 reads, “of Judah, Elihu, one of the brothers of David”; the Korean Revised Version reads 다윗의 형 엘리후, Elihu, David’s elder brother.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 27:16–22, engwebp

      16Furthermore over the tribes of Israel: of the Reubenites, Eliezer the son of Zichri was the ruler; of the Simeonites, Shephatiah the son of Maacah;

      17of Levi, Hashabiah the son of Kemuel; of Aaron, Zadok;

      18of Judah, Elihu, one of the brothers of David; of Issachar, Omri the son of Michael;

      19of Zebulun, Ishmaiah the son of Obadiah; of Naphtali, Jeremoth the son of Azriel;

      20of the children of Ephraim, Hoshea the son of Azaziah; of the half-tribe of Manasseh, Joel the son of Pedaiah;

      21of the half-tribe of Manasseh in Gilead, Iddo the son of Zechariah; of Benjamin, Jaasiel the son of Abner;

      22of Dan, Azarel the son of Jeroham. These were the captains of the tribes of Israel.

  • 1 Chronicles 2:13–15 reads, “and Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third, Nethanel the fourth, Raddai the fifth, Ozem the sixth, and David the seventh”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:13–17, engwebp

      13and Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third,

      14Nethanel the fourth, Raddai the fifth,

      15Ozem the sixth, and David the seventh;

      16and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three.

      17Abigail bore Amasa; and the father of Amasa was Jether the Ishmaelite.

  • 1 Samuel 16:6–10 names Eliab, Abinadab and Shammah among the sons of Jesse and says, “Jesse made seven of his sons to pass before Samuel”; 17:12–14 says of Jesse, “he had eight sons”, names “his three sons who went to the battle”, “Eliab the firstborn, and next to him Abinadab, and the third Shammah”, and says, “David was the youngest”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 16:6–10, engwebp

      6When they had come, he looked at Eliab, and said, “Surely the LORD’s anointed is before him.”

      7But the LORD said to Samuel, “Don’t look on his face, or on the height of his stature, because I have rejected him; for I don’t see as man sees. For man looks at the outward appearance, but the LORD looks at the heart.”

      8Then Jesse called Abinadab, and made him pass before Samuel. He said, “The LORD has not chosen this one, either.”

      9Then Jesse made Shammah to pass by. He said, “The LORD has not chosen this one, either.”

      10Jesse made seven of his sons to pass before Samuel. Samuel said to Jesse, “The LORD has not chosen these.”

    • 1SA 17:12–16, engwebp

      12Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse; and he had eight sons. The man was an elderly old man in the days of Saul.

      13The three oldest sons of Jesse had gone after Saul to the battle; and the names of his three sons who went to the battle were Eliab the firstborn, and next to him Abinadab, and the third Shammah.

      14David was the youngest; and the three oldest followed Saul.

      15Now David went back and forth from Saul to feed his father’s sheep at Bethlehem.

      16The Philistine came near morning and evening, and presented himself forty days.

1 Chronicles 27:18 names the ruler of Judah “Elihu, one of the brothers of David” (the Korean Revised Version: 다윗의 형 엘리후, David’s elder brother). The sons of Jesse whom 1 Chronicles 2:13–15 and 1 Samuel 16:6–10 and 17:12–14 name do not include the name Elihu. This collection records the Elihu of 27:18 as a brother of David and keeps him apart, and does not decide whether he is one of the sons of Jesse whom the other passages name.

Unresolved interpretation: Whether the Preacher of Ecclesiastes is Solomon
  • Ecclesiastes 1:1 calls the Preacher a son of David and king in Jerusalem; 1:12 says he was king over Israel. The book does not use the name Solomon.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 1:1–2, engwebp

      1The words of the Preacher, the son of David, king in Jerusalem:

      2“Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.”

    • ECC 1:12–18, engwebp

      12I, the Preacher, was king over Israel in Jerusalem.

      13I applied my heart to seek and to search out by wisdom concerning all that is done under the sky. It is a heavy burden that God has given to the sons of men to be afflicted with.

      14I have seen all the works that are done under the sun; and behold, all is vanity and a chasing after wind.

      15That which is crooked can’t be made straight; and that which is lacking can’t be counted.

      16I said to myself, “Behold, I have obtained for myself great wisdom above all who were before me in Jerusalem. Yes, my heart has had great experience of wisdom and knowledge.”

      17I applied my heart to know wisdom, and to know madness and folly. I perceived that this also was a chasing after wind.

      18For in much wisdom is much grief; and he who increases knowledge increases sorrow.

  • 1 Kings 1:32–40 names Solomon as David’s choice to be anointed king over Israel. It does not mention the speaker of Ecclesiastes.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 1:32–40, engwebp

      32King David said, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada.” They came before the king.

      33The king said to them, “Take with you the servants of your lord, and cause Solomon my son to ride on my own mule, and bring him down to Gihon.

      34Let Zadok the priest and Nathan the prophet anoint him there king over Israel. Blow the trumpet, and say, ‘Long live King Solomon!’

      35Then come up after him, and he shall come and sit on my throne; for he shall be king in my place. I have appointed him to be prince over Israel and over Judah.”

      36Benaiah the son of Jehoiada answered the king, and said, “Amen. May the LORD, the God of my lord the king, say so.

      37As the LORD has been with my lord the king, even so may he be with Solomon, and make his throne greater than the throne of my lord King David.”

      38So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, and the Cherethites and the Pelethites went down and had Solomon ride on King David’s mule, and brought him to Gihon.

      39Zadok the priest took the horn of oil from the Tent, and anointed Solomon. They blew the trumpet; and all the people said, “Long live King Solomon!”

      40All the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth shook with their sound.

The speaker remains a separate entry; identity with Solomon and whether “son of David” in 1:1 names an immediate father–son relation remain unresolved.

Ladan of the Gershonites at 1 Chronicles 23:7 and Libni

AI-assisted, human review pending, 2026-09-20

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The father of Jonathan at Judges 18:30: 게르손 (Gershon) in the Korean Revised Version, Gershom in WEB
  • Judges 18:30 names “Jonathan, the son of Gershom, the son of Moses”; the Korean Revised Version calls him the grandson of Moses and the son of 게르손. Exodus 18:3 says of Moses’ two sons, “The name of one son was Gershom”; the Korean Revised Version spells him 게르솜 there.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EXO 18:1–6, engwebp

      1Now Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses and for Israel his people, how the LORD had brought Israel out of Egypt.

      2Jethro, Moses’ father-in-law, received Zipporah, Moses’ wife, after he had sent her away,

      3and her two sons. The name of one son was Gershom, for Moses said, “I have lived as a foreigner in a foreign land”.

      4The name of the other was Eliezer, for he said, “My father’s God was my help and delivered me from Pharaoh’s sword.”

      5Jethro, Moses’ father-in-law, came with Moses’ sons and his wife to Moses into the wilderness where he was encamped, at the Mountain of God.

      6He said to Moses, “I, your father-in-law Jethro, have come to you with your wife, and her two sons with her.”

    • JDG 18:30, engwebp

      30The children of Dan set up for themselves the engraved image; and Jonathan, the son of Gershom, the son of Moses, and his sons were priests to the tribe of the Danites until the day of the captivity of the land.

  • Exodus 6:16 says, “These are the names of the sons of Levi according to their generations: Gershon, and Kohath, and Merari”, and Numbers 3:17, “These were the sons of Levi by their names: Gershon, Kohath, and Merari.” The Korean Revised Version spells this son of Levi 게르손, as it spells the father of Jonathan at Judges 18:30.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • 1 Chronicles 6:16–17 says, “The sons of Levi: Gershom, Kohath, and Merari. These are the names of the sons of Gershom: Libni and Shimei.” WEB writes Levi’s son Gershom here; the Korean Revised Version writes 게르손 in these verses.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 6:16–19, engwebp

      16The sons of Levi: Gershom, Kohath, and Merari.

      17These are the names of the sons of Gershom: Libni and Shimei.

      18The sons of Kohath were Amram, Izhar, Hebron, and Uzziel.

      19The sons of Merari: Mahli and Mushi. These are the families of the Levites according to their fathers’ households.

At Judges 18:30 the Korean Revised Version calls Jonathan the grandson of Moses and the son of 게르손, and WEB names “Jonathan, the son of Gershom, the son of Moses”. This collection follows father and son and records his father as Gershom, the son of Moses (person-gershom-moses), notes that the Korean Revised Version spells the name as it spells Gershon, the son of Levi (person-gershon, Exodus 6:16), and does not decide which spelling is right.

Unresolved interpretation: Ladan of the Gershonites at 1 Chronicles 23:7 and Libni
  • Exodus 6:17 says, “The sons of Gershon: Libni and Shimei, according to their families.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EXO 6:16–20, engwebp

      16These are the names of the sons of Levi according to their generations: Gershon, and Kohath, and Merari; and the years of the life of Levi were one hundred thirty-seven years.

      17The sons of Gershon: Libni and Shimei, according to their families.

      18The sons of Kohath: Amram, and Izhar, and Hebron, and Uzziel; and the years of the life of Kohath were one hundred thirty-three years.

      19The sons of Merari: Mahli and Mushi. These are the families of the Levites according to their generations.

      20Amram took Jochebed his father’s sister to himself as wife; and she bore him Aaron and Moses. The years of the life of Amram were one hundred thirty-seven years.

  • Numbers 3:18 says, “These are the names of the sons of Gershon by their families: Libni and Shimei.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • 1 Chronicles 6:17 says, “These are the names of the sons of Gershom: Libni and Shimei.” The Korean Revised Version writes the name 게르손 (Gershon) here.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 6:16–19, engwebp

      16The sons of Levi: Gershom, Kohath, and Merari.

      17These are the names of the sons of Gershom: Libni and Shimei.

      18The sons of Kohath were Amram, Izhar, Hebron, and Uzziel.

      19The sons of Merari: Mahli and Mushi. These are the families of the Levites according to their fathers’ households.

  • 1 Chronicles 23:7 says, “Of the Gershonites: Ladan and Shimei.” The Korean Revised Version reads 게르손 자손은 라단과 시므이라 (the children of Gershon are Ladan and Shimei).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 23:6–11, engwebp

      6David divided them into divisions according to the sons of Levi: Gershon, Kohath, and Merari.

      7Of the Gershonites: Ladan and Shimei.

      8The sons of Ladan: Jehiel the chief, Zetham, and Joel, three.

      9The sons of Shimei: Shelomoth, Haziel, and Haran, three. These were the heads of the fathers’ households of Ladan.

      10The sons of Shimei: Jahath, Zina, Jeush, and Beriah. These four were the sons of Shimei.

      11Jahath was the chief, and Zizah the second; but Jeush and Beriah didn’t have many sons; therefore they became a fathers’ house in one reckoning.

Exodus 6:17 and Numbers 3:18 name the sons of Gershon Libni and Shimei, and 1 Chronicles 6:17 names “the sons of Gershom: Libni and Shimei” (the Korean 게르손); 1 Chronicles 23:7 says, “Of the Gershonites: Ladan and Shimei.” Both editions write Ladan and Libni as two names (the Korean 라단 and 립니). The text does not say whether Ladan is Libni. This collection links the Shimei of 23:7 to Shimei (son of Gershon), records Ladan in the list of 23:6–11 without linking him to any entry, and does not decide whether Ladan and Libni are the same man.

The ages at which the Levites were counted in 1 Chronicles 23

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The age at which the Levites begin their work
  • Numbers 4 counts the Levites from thirty to fifty years old for the work of the Tent of Meeting (4:3, 4:23, 4:30, 4:35, 4:39, 4:43, 4:47), in both editions.
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 4:1–20, engwebp

      1The LORD spoke to Moses and to Aaron, saying,

      2“Take a census of the sons of Kohath from among the sons of Levi, by their families, by their fathers’ houses,

      3from thirty years old and upward even until fifty years old, all who enter into the service to do the work in the Tent of Meeting.

      4“This is the service of the sons of Kohath in the Tent of Meeting, regarding the most holy things.

      5When the camp moves forward, Aaron shall go in with his sons; and they shall take down the veil of the screen, cover the ark of the Testimony with it,

      6put a covering of sealskin on it, spread a blue cloth over it, and put in its poles.

      7“On the table of show bread they shall spread a blue cloth, and put on it the dishes, the spoons, the bowls, and the cups with which to pour out; and the continual bread shall be on it.

      8They shall spread on them a scarlet cloth, and cover it with a covering of sealskin, and shall put in its poles.

      9“They shall take a blue cloth and cover the lamp stand of the light, its lamps, its snuffers, its snuff dishes, and all its oil vessels, with which they minister to it.

      10They shall put it and all its vessels within a covering of sealskin, and shall put it on the frame.

      11“On the golden altar they shall spread a blue cloth, and cover it with a covering of sealskin, and shall put in its poles.

      12“They shall take all the vessels of ministry with which they minister in the sanctuary, and put them in a blue cloth, cover them with a covering of sealskin, and shall put them on the frame.

      13“They shall take away the ashes from the altar, and spread a purple cloth on it.

      14They shall put on it all its vessels with which they minister about it, the fire pans, the meat hooks, the shovels, and the basins—all the vessels of the altar; and they shall spread on it a covering of sealskin, and put in its poles.

      15“When Aaron and his sons have finished covering the sanctuary and all the furniture of the sanctuary, as the camp moves forward; after that, the sons of Kohath shall come to carry it; but they shall not touch the sanctuary, lest they die. The sons of Kohath shall carry these things belonging to the Tent of Meeting.

      16“The duty of Eleazar the son of Aaron the priest shall be the oil for the light, the sweet incense, the continual meal offering, and the anointing oil, the requirements of all the tabernacle, and of all that is in it, the sanctuary, and its furnishings.”

      17The LORD spoke to Moses and to Aaron, saying,

      18“Don’t cut off the tribe of the families of the Kohathites from among the Levites;

      19but do this to them, that they may live, and not die, when they approach the most holy things: Aaron and his sons shall go in and appoint everyone to his service and to his burden;

      20but they shall not go in to see the sanctuary even for a moment, lest they die.”

    • NUM 4:21–28, engwebp

      21The LORD spoke to Moses, saying,

      22“Take a census of the sons of Gershon also, by their fathers’ houses, by their families;

      23you shall count them from thirty years old and upward until fifty years old: all who enter in to wait on the service, to do the work in the Tent of Meeting.

      24“This is the service of the families of the Gershonites, in serving and in bearing burdens:

      25they shall carry the curtains of the tabernacle and the Tent of Meeting, its covering, the covering of sealskin that is on it, the screen for the door of the Tent of Meeting,

      26the hangings of the court, the screen for the door of the gate of the court which is by the tabernacle and around the altar, their cords, and all the instruments of their service, and whatever shall be done with them. They shall serve in there.

      27At the commandment of Aaron and his sons shall be all the service of the sons of the Gershonites, in all their burden and in all their service; and you shall appoint their duty to them in all their responsibilities.

      28This is the service of the families of the sons of the Gershonites in the Tent of Meeting. Their duty shall be under the hand of Ithamar the son of Aaron the priest.

    • NUM 4:29–33, engwebp

      29“As for the sons of Merari, you shall count them by their families, by their fathers’ houses;

      30you shall count them from thirty years old and upward even to fifty years old—everyone who enters on the service, to do the work of the Tent of Meeting.

      31This is the duty of their burden, according to all their service in the Tent of Meeting: the tabernacle’s boards, its bars, its pillars, its sockets,

      32the pillars of the court around it, their sockets, their pins, their cords, with all their instruments, and with all their service. You shall appoint the instruments of the duty of their burden to them by name.

      33This is the service of the families of the sons of Merari, according to all their service in the Tent of Meeting, under the hand of Ithamar the son of Aaron the priest.”

    • NUM 4:34–49, engwebp

      34Moses and Aaron and the princes of the congregation counted the sons of the Kohathites by their families, and by their fathers’ houses,

      35from thirty years old and upward even to fifty years old, everyone who entered into the service for work in the Tent of Meeting.

      36Those who were counted of them by their families were two thousand seven hundred fifty.

      37These are those who were counted of the families of the Kohathites, all who served in the Tent of Meeting, whom Moses and Aaron counted according to the commandment of the LORD by Moses.

      38Those who were counted of the sons of Gershon, by their families, and by their fathers’ houses,

      39from thirty years old and upward even to fifty years old—everyone who entered into the service for work in the Tent of Meeting,

      40even those who were counted of them, by their families, by their fathers’ houses, were two thousand six hundred thirty.

      41These are those who were counted of the families of the sons of Gershon, all who served in the Tent of Meeting, whom Moses and Aaron counted according to the commandment of the LORD.

      42Those who were counted of the families of the sons of Merari, by their families, by their fathers’ houses,

      43from thirty years old and upward even to fifty years old—everyone who entered into the service for work in the Tent of Meeting,

      44even those who were counted of them by their families, were three thousand two hundred.

      45These are those who were counted of the families of the sons of Merari, whom Moses and Aaron counted according to the commandment of the LORD by Moses.

      46All those who were counted of the Levites whom Moses and Aaron and the princes of Israel counted, by their families and by their fathers’ houses,

      47from thirty years old and upward even to fifty years old, everyone who entered in to do the work of service and the work of bearing burdens in the Tent of Meeting,

      48even those who were counted of them, were eight thousand five hundred eighty.

      49According to the commandment of the LORD they were counted by Moses, everyone according to his service and according to his burden. Thus they were counted by him, as the LORD commanded Moses.

  • Numbers 8:24 has them go in to serve from twenty-five years old and upward, and 8:25 has them retire from the work at fifty, in both editions.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 8:23–26, engwebp

      23The LORD spoke to Moses, saying,

      24“This is what is assigned to the Levites: from twenty-five years old and upward they shall go in to wait on the service in the work of the Tent of Meeting;

      25and from the age of fifty years they shall retire from doing the work, and shall serve no more,

      26but shall assist their brothers in the Tent of Meeting, to perform the duty, and shall perform no service. This is how you shall have the Levites do their duties.”

  • Ezra 3:8 says that they appointed the Levites, from twenty years old and upward, to have the oversight of the work of the LORD’s house, in both editions.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 3:8–9, engwebp

      8Now in the second year of their coming to God’s house at Jerusalem, in the second month, Zerubbabel the son of Shealtiel, Jeshua the son of Jozadak, and the rest of their brothers the priests and the Levites, and all those who had come out of the captivity to Jerusalem, began the work and appointed the Levites, from twenty years old and upward, to have the oversight of the work of the LORD’s house.

      9Then Jeshua stood with his sons and his brothers, Kadmiel and his sons, the sons of Judah, together to have the oversight of the workmen in God’s house: the sons of Henadad, with their sons and their brothers the Levites.

Numbers 4 counts the Levites from thirty to fifty years old for the work of the Tent of Meeting, and Numbers 8:24–25 has them go in to serve from twenty-five years old and upward and retire from the work at fifty. Ezra 3:8 says that they appointed the Levites, from twenty years old and upward, to have the oversight of the work of the LORD’s house, and gives no age for ending it. This collection does not choose an explanation that reconciles them and keeps the three records as written.

Unresolved interpretation: The ages at which the Levites were counted in 1 Chronicles 23
  • Numbers 4:34–35 says that Moses and Aaron and the princes of the congregation counted the sons of the Kohathites “from thirty years old and upward even to fifty years old, everyone who entered into the service for work in the Tent of Meeting”, and 4:46–47 counts the Levites “from thirty years old and upward even to fifty years old, everyone who entered in to do the work of service and the work of bearing burdens in the Tent of Meeting”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 4:34–49, engwebp

      34Moses and Aaron and the princes of the congregation counted the sons of the Kohathites by their families, and by their fathers’ houses,

      35from thirty years old and upward even to fifty years old, everyone who entered into the service for work in the Tent of Meeting.

      36Those who were counted of them by their families were two thousand seven hundred fifty.

      37These are those who were counted of the families of the Kohathites, all who served in the Tent of Meeting, whom Moses and Aaron counted according to the commandment of the LORD by Moses.

      38Those who were counted of the sons of Gershon, by their families, and by their fathers’ houses,

      39from thirty years old and upward even to fifty years old—everyone who entered into the service for work in the Tent of Meeting,

      40even those who were counted of them, by their families, by their fathers’ houses, were two thousand six hundred thirty.

      41These are those who were counted of the families of the sons of Gershon, all who served in the Tent of Meeting, whom Moses and Aaron counted according to the commandment of the LORD.

      42Those who were counted of the families of the sons of Merari, by their families, by their fathers’ houses,

      43from thirty years old and upward even to fifty years old—everyone who entered into the service for work in the Tent of Meeting,

      44even those who were counted of them by their families, were three thousand two hundred.

      45These are those who were counted of the families of the sons of Merari, whom Moses and Aaron counted according to the commandment of the LORD by Moses.

      46All those who were counted of the Levites whom Moses and Aaron and the princes of Israel counted, by their families and by their fathers’ houses,

      47from thirty years old and upward even to fifty years old, everyone who entered in to do the work of service and the work of bearing burdens in the Tent of Meeting,

      48even those who were counted of them, were eight thousand five hundred eighty.

      49According to the commandment of the LORD they were counted by Moses, everyone according to his service and according to his burden. Thus they were counted by him, as the LORD commanded Moses.

  • Numbers 8:23–25 says that the LORD spoke to Moses, “This is what is assigned to the Levites: from twenty-five years old and upward they shall go in to wait on the service in the work of the Tent of Meeting; and from the age of fifty years they shall retire from doing the work, and shall serve no more”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 8:23–26, engwebp

      23The LORD spoke to Moses, saying,

      24“This is what is assigned to the Levites: from twenty-five years old and upward they shall go in to wait on the service in the work of the Tent of Meeting;

      25and from the age of fifty years they shall retire from doing the work, and shall serve no more,

      26but shall assist their brothers in the Tent of Meeting, to perform the duty, and shall perform no service. This is how you shall have the Levites do their duties.”

  • 1 Chronicles 23:3 says, “The Levites were counted from thirty years old and upward; and their number by their polls, man by man, was thirty-eight thousand.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 23:3–5, engwebp

      3The Levites were counted from thirty years old and upward; and their number by their polls, man by man, was thirty-eight thousand.

      4David said, “Of these, twenty-four thousand were to oversee the work of the LORD’s house, six thousand were officers and judges,

      5four thousand were doorkeepers, and four thousand praised the LORD with the instruments which I made for giving praise.”

  • 1 Chronicles 23:24 names the heads of the fathers’ houses of the sons of Levi “who did the work for the service of the LORD’s house, from twenty years old and upward”, and 23:27 says, “For by the last words of David the sons of Levi were counted, from twenty years old and upward.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 23:24–27, engwebp

      24These were the sons of Levi after their fathers’ houses, even the heads of the fathers’ houses of those who were counted individually, in the number of names by their polls, who did the work for the service of the LORD’s house, from twenty years old and upward.

      25For David said, “The LORD, the God of Israel, has given rest to his people; and he dwells in Jerusalem forever.

      26Also the Levites will no longer need to carry the tabernacle and all its vessels for its service.”

      27For by the last words of David the sons of Levi were counted, from twenty years old and upward.

  • Ezra 3:8 says that Zerubbabel the son of Shealtiel, Jeshua the son of Jozadak, the rest of their brothers the priests and the Levites, and all those who had come out of the captivity to Jerusalem began the work “and appointed the Levites, from twenty years old and upward, to have the oversight of the work of the LORD’s house”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 3:8–9, engwebp

      8Now in the second year of their coming to God’s house at Jerusalem, in the second month, Zerubbabel the son of Shealtiel, Jeshua the son of Jozadak, and the rest of their brothers the priests and the Levites, and all those who had come out of the captivity to Jerusalem, began the work and appointed the Levites, from twenty years old and upward, to have the oversight of the work of the LORD’s house.

      9Then Jeshua stood with his sons and his brothers, Kadmiel and his sons, the sons of Judah, together to have the oversight of the workmen in God’s house: the sons of Henadad, with their sons and their brothers the Levites.

Numbers 4:34–49 counts the Levites from thirty years old and upward even to fifty years old for the service of the Tent of Meeting, and Numbers 8:23–25 says that the LORD told Moses that the Levites shall go in to serve from twenty-five years old and upward and retire from the work at fifty. 1 Chronicles 23:3 says that the Levites were counted from thirty years old and upward; 23:24 and 23:27 give twenty years old and upward, and 23:27 says that they were counted so “by the last words of David”. Ezra 3:8 says that Zerubbabel the son of Shealtiel, Jeshua the son of Jozadak, the rest of their brothers the priests and the Levites, and all those who had come out of the captivity to Jerusalem appointed the Levites, from twenty years old and upward, to have the oversight of the work of the LORD’s house. The text does not say why 1 Chronicles 23 gives thirty years in one verse and twenty in others. This collection records the age each passage gives and reconciles none of them.

Obed-Edom in 1 Chronicles 13–26

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Obed-Edom in 1 Chronicles 13–26
  • 1 Chronicles 13:12–14 say, “David was afraid of God that day, saying, ‘How can I bring God’s ark home to me?’ So David didn’t move the ark with him into David’s city, but carried it aside into Obed-Edom the Gittite’s house. God’s ark remained with the family of Obed-Edom in his house three months; and the LORD blessed Obed-Edom’s house and all that he had.” 15:25 says, “So David, the elders of Israel, and the captains over thousands went to bring the ark of the LORD’s covenant up out of the house of Obed-Edom with joy.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 13:9–14, engwebp

      9When they came to Chidon’s threshing floor, Uzza put out his hand to hold the ark, for the oxen stumbled.

      10The LORD’s anger burned against Uzza, and he struck him because he put his hand on the ark; and he died there before God.

      11David was displeased, because the LORD had broken out against Uzza. He called that place Perez Uzza, to this day.

      12David was afraid of God that day, saying, “How can I bring God’s ark home to me?”

      13So David didn’t move the ark with him into David’s city, but carried it aside into Obed-Edom the Gittite’s house.

      14God’s ark remained with the family of Obed-Edom in his house three months; and the LORD blessed Obed-Edom’s house and all that he had.

    • 1CH 15:25–28, engwebp

      25So David, the elders of Israel, and the captains over thousands went to bring the ark of the LORD’s covenant up out of the house of Obed-Edom with joy.

      26When God helped the Levites who bore the ark of the LORD’s covenant, they sacrificed seven bulls and seven rams.

      27David was clothed with a robe of fine linen, as were all the Levites who bore the ark, the singers, and Chenaniah the choir master with the singers; and David had an ephod of linen on him.

      28Thus all Israel brought the ark of the LORD’s covenant up with shouting, with sound of the cornet, with trumpets, and with cymbals, sounding aloud with stringed instruments and harps.

  • 1 Chronicles 15:18 names among “their brothers of the second rank” “Obed-Edom, and Jeiel, the doorkeepers”; 15:21 names Obed-Edom among those “with harps tuned to the eight-stringed lyre, to lead”; and 15:24 says, “Obed-Edom and Jehiah were doorkeepers for the ark.” 16:4–5 name Obed-Edom among the Levites appointed to minister before the LORD’s ark, after “Asaph the chief”, and 16:38 names “Obed-Edom with their sixty-eight relatives; Obed-Edom also the son of Jeduthun and Hosah to be doorkeepers”. The Korean Revised Version reads 16:38 오벧에돔과 그 형제 육십 팔인과 여두둔의 아들 오벧에돔과 호사로 문지기를 삼았고 (Obed-Edom and his sixty-eight brothers, and Obed-Edom the son of Jeduthun, and Hosah, he made doorkeepers).
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 15:16–24, engwebp

      16David spoke to the chief of the Levites to appoint their brothers as singers with instruments of music, stringed instruments, harps, and cymbals, sounding aloud and lifting up their voices with joy.

      17So the Levites appointed Heman the son of Joel; and of his brothers, Asaph the son of Berechiah; and of the sons of Merari their brothers, Ethan the son of Kushaiah;

      18and with them their brothers of the second rank: Zechariah, Ben, Jaaziel, Shemiramoth, Jehiel, Unni, Eliab, Benaiah, Maaseiah, Mattithiah, Eliphelehu, Mikneiah, Obed-Edom, and Jeiel, the doorkeepers.

      19So the singers, Heman, Asaph, and Ethan, were given cymbals of bronze to sound aloud;

      20and Zechariah, Aziel, Shemiramoth, Jehiel, Unni, Eliab, Maaseiah, and Benaiah, with stringed instruments set to Alamoth;

      21and Mattithiah, Eliphelehu, Mikneiah, Obed-Edom, Jeiel, and Azaziah, with harps tuned to the eight-stringed lyre, to lead.

      22Chenaniah, chief of the Levites, was over the singing. He taught the singers, because he was skillful.

      23Berechiah and Elkanah were doorkeepers for the ark.

      24Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer, the priests, blew the trumpets before God’s ark; and Obed-Edom and Jehiah were doorkeepers for the ark.

    • 1CH 16:4–6, engwebp

      4He appointed some of the Levites to minister before the LORD’s ark, and to commemorate, to thank, and to praise the LORD, the God of Israel:

      5Asaph the chief, and second to him Zechariah, then Jeiel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obed-Edom, and Jeiel, with stringed instruments and with harps; and Asaph with cymbals, sounding aloud;

      6with Benaiah and Jahaziel the priests with trumpets continually, before the ark of the covenant of God.

    • 1CH 16:37–42, engwebp

      37So he left Asaph and his brothers there before the ark of the LORD’s covenant, to minister before the ark continually, as every day’s work required;

      38and Obed-Edom with their sixty-eight relatives; Obed-Edom also the son of Jeduthun and Hosah to be doorkeepers;

      39and Zadok the priest and his brothers the priests, before the LORD’s tabernacle in the high place that was at Gibeon,

      40to offer burnt offerings to the LORD on the altar of burnt offering continually morning and evening, even according to all that is written in the LORD’s law, which he commanded to Israel;

      41and with them Heman and Jeduthun and the rest who were chosen, who were mentioned by name, to give thanks to the LORD, because his loving kindness endures forever;

      42and with them Heman and Jeduthun with trumpets and cymbals for those that should sound aloud, and with instruments for the songs of God, and the sons of Jeduthun to be at the gate.

  • 1 Chronicles 26:4–5 name among the divisions of the doorkeepers “Obed-Edom had sons: Shemaiah the firstborn” and the rest to “Peullethai the eighth; for God blessed him.” 26:8 ends, “sixty-two of Obed-Edom”, and 26:15 says, “To Obed-Edom southward; and to his sons the storehouse.” The Korean Revised Version names Obed-Edom at 26:5 (이는 하나님이 오벧에돔에게 복을 주셨음이며, for God blessed Obed-Edom), where WEB says “him”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 26:1–11, engwebp

      1For the divisions of the doorkeepers: of the Korahites, Meshelemiah the son of Kore, of the sons of Asaph.

      2Meshelemiah had sons: Zechariah the firstborn, Jediael the second, Zebadiah the third, Jathniel the fourth,

      3Elam the fifth, Jehohanan the sixth, and Eliehoenai the seventh.

      4Obed-Edom had sons: Shemaiah the firstborn, Jehozabad the second, Joah the third, Sacar the fourth, Nethanel the fifth,

      5Ammiel the sixth, Issachar the seventh, and Peullethai the eighth; for God blessed him.

      6Sons were also born to Shemaiah his son, who ruled over the house of their father; for they were mighty men of valor.

      7The sons of Shemaiah: Othni, Rephael, Obed, and Elzabad, whose relatives were valiant men, Elihu, and Semachiah.

      8All these were of the sons of Obed-Edom with their sons and their brothers, able men in strength for the service: sixty-two of Obed-Edom.

      9Meshelemiah had sons and brothers, eighteen valiant men.

      10Also Hosah, of the children of Merari, had sons: Shimri the chief (for though he was not the firstborn, yet his father made him chief),

      11Hilkiah the second, Tebaliah the third, and Zechariah the fourth. All the sons and brothers of Hosah were thirteen.

    • 1CH 26:12–19, engwebp

      12Of these were the divisions of the doorkeepers, even of the chief men, having offices like their brothers, to minister in the LORD’s house.

      13They cast lots, the small as well as the great, according to their fathers’ houses, for every gate.

      14The lot eastward fell to Shelemiah. Then for Zechariah his son, a wise counselor, they cast lots; and his lot came out northward.

      15To Obed-Edom southward; and to his sons the storehouse.

      16To Shuppim and Hosah westward, by the gate of Shallecheth, at the causeway that goes up, watchman opposite watchman.

      17Eastward were six Levites, northward four a day, southward four a day, and for the storehouse two and two.

      18For Parbar westward, four at the causeway, and two at Parbar.

      19These were the divisions of the doorkeepers; of the sons of the Korahites, and of the sons of Merari.

  • 2 Samuel 6:9–11 say, “David was afraid of the LORD that day; and he said, ‘How could the LORD’s ark come to me?’ So David would not move the LORD’s ark to be with him in David’s city; but David carried it aside into Obed-Edom the Gittite’s house. The LORD’s ark remained in Obed-Edom the Gittite’s house three months; and the LORD blessed Obed-Edom and all his house.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 6:6–11, engwebp

      6When they came to the threshing floor of Nacon, Uzzah reached for God’s ark and took hold of it, for the cattle stumbled.

      7The LORD’s anger burned against Uzzah, and God struck him there for his error; and he died there by God’s ark.

      8David was displeased because the LORD had broken out against Uzzah; and he called that place Perez Uzzah to this day.

      9David was afraid of the LORD that day; and he said, “How could the LORD’s ark come to me?”

      10So David would not move the LORD’s ark to be with him in David’s city; but David carried it aside into Obed-Edom the Gittite’s house.

      11The LORD’s ark remained in Obed-Edom the Gittite’s house three months; and the LORD blessed Obed-Edom and all his house.

2 Samuel 6:10–11 and 1 Chronicles 13:13–14 call the man in whose house the ark remained three months Obed-Edom the Gittite, and say, “the LORD blessed Obed-Edom and all his house” (2 Samuel 6:11) and “the LORD blessed Obed-Edom’s house and all that he had” (1 Chronicles 13:14). 1 Chronicles 15:25 says, “So David, the elders of Israel, and the captains over thousands went to bring the ark of the LORD’s covenant up out of the house of Obed-Edom with joy.” The text does not call Obed-Edom the Gittite a Levite. 1 Chronicles 15:18, 15:21 and 15:24 name Obed-Edom among the brothers the Levites appointed, as a doorkeeper and with harps; 16:5 names him among the Levites appointed to minister before the ark; and 16:38 names “Obed-Edom with their sixty-eight relatives; Obed-Edom also the son of Jeduthun and Hosah to be doorkeepers” (the Korean Revised Version: 오벧에돔과 그 형제 육십 팔인과 여두둔의 아들 오벧에돔과 호사로 문지기를 삼았고). 26:4–8 and 26:15 name Obed-Edom’s sons among the divisions of the doorkeepers and his lot southward, and 26:5 says, “for God blessed him” (the Korean Revised Version: 이는 하나님이 오벧에돔에게 복을 주셨음이며, for God blessed Obed-Edom). The text does not say whether Obed-Edom the Gittite and the doorkeeper are one man, or whether 16:38 names one man twice or two men. This collection records the Gittite and the doorkeeper apart, gives the Gittite the mentions of 13:13–14 and 15:25 and the doorkeeper those of 15:18–24 and chapters 16 and 26, records no relation from Jeduthun, and decides none of it.

Jehoiada of 1 Chronicles 27:5, Benaiah’s father, and Jehoiada the son of Benaiah of 27:34

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jehoiada of 1 Chronicles 27:5, Benaiah’s father, and Jehoiada the son of Benaiah of 27:34
  • 1 Chronicles 27:5 reads, “The third captain of the army for the third month was Benaiah, the son of Jehoiada the chief priest”, where “the chief priest” can be read with Jehoiada or with Benaiah; the Korean Revised Version sets 대제사장 (the chief priest) before Jehoiada’s name (대제사장 여호야다의 아들 브나야). 27:34 reads, “After Ahithophel was Jehoiada the son of Benaiah, and Abiathar.” Neither edition says whose son the Benaiah of 27:34 is.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 27:1–15, engwebp

      1Now the children of Israel after their number, the heads of fathers’ households and the captains of thousands and of hundreds, and their officers who served the king in any matter of the divisions which came in and went out month by month throughout all the months of the year—of every division were twenty-four thousand.

      2Over the first division for the first month was Jashobeam the son of Zabdiel. In his division were twenty-four thousand.

      3He was of the children of Perez, the chief of all the captains of the army for the first month.

      4Over the division of the second month was Dodai the Ahohite and his division, and Mikloth the ruler; and in his division were twenty-four thousand.

      5The third captain of the army for the third month was Benaiah, the son of Jehoiada the chief priest. In his division were twenty-four thousand.

      6This is that Benaiah who was the mighty man of the thirty and over the thirty. Of his division was Ammizabad his son.

      7The fourth captain for the fourth month was Asahel the brother of Joab, and Zebadiah his son after him. In his division were twenty-four thousand.

      8The fifth captain for the fifth month was Shamhuth the Izrahite. In his division were twenty-four thousand.

      9The sixth captain for the sixth month was Ira the son of Ikkesh the Tekoite. In his division were twenty-four thousand.

      10The seventh captain for the seventh month was Helez the Pelonite, of the children of Ephraim. In his division were twenty-four thousand.

      11The eighth captain for the eighth month was Sibbecai the Hushathite, of the Zerahites. In his division were twenty-four thousand.

      12The ninth captain for the ninth month was Abiezer the Anathothite, of the Benjamites. In his division were twenty-four thousand.

      13The tenth captain for the tenth month was Maharai the Netophathite, of the Zerahites. In his division were twenty-four thousand.

      14The eleventh captain for the eleventh month was Benaiah the Pirathonite, of the children of Ephraim. In his division were twenty-four thousand.

      15The twelfth captain for the twelfth month was Heldai the Netophathite, of Othniel. In his division were twenty-four thousand.

    • 1CH 27:32–34, engwebp

      32Also Jonathan, David’s uncle, was a counselor, a man of understanding, and a scribe. Jehiel the son of Hachmoni was with the king’s sons.

      33Ahithophel was the king’s counselor. Hushai the Archite was the king’s friend.

      34After Ahithophel was Jehoiada the son of Benaiah, and Abiathar. Joab was the captain of the king’s army.

  • 1 Chronicles 12:27 reads, “Jehoiada was the leader of the household of Aaron; and with him were three thousand seven hundred”. The verse names neither his father nor a son of his.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 12:23–37, engwebp

      23These are the numbers of the heads of those who were armed for war, who came to David to Hebron to turn the kingdom of Saul to him, according to the LORD’s word.

      24The children of Judah who bore shield and spear were six thousand eight hundred, armed for war.

      25Of the children of Simeon, mighty men of valor for the war: seven thousand one hundred.

      26Of the children of Levi: four thousand six hundred.

      27Jehoiada was the leader of the household of Aaron; and with him were three thousand seven hundred,

      28and Zadok, a young man mighty of valor, and of his father’s house twenty-two captains.

      29Of the children of Benjamin, Saul’s relatives: three thousand, for until then, the greatest part of them had kept their allegiance to Saul’s house.

      30Of the children of Ephraim: twenty thousand eight hundred, mighty men of valor, famous men in their fathers’ houses.

      31Of the half-tribe of Manasseh: eighteen thousand, who were mentioned by name, to come and make David king.

      32Of the children of Issachar, men who had understanding of the times, to know what Israel ought to do, their heads were two hundred; and all their brothers were at their command.

      33Of Zebulun, such as were able to go out in the army, who could set the battle in array with all kinds of instruments of war: fifty thousand who could command and were not of double heart.

      34Of Naphtali: one thousand captains, and with them with shield and spear thirty-seven thousand.

      35Of the Danites who could set the battle in array: twenty-eight thousand six hundred.

      36Of Asher, such as were able to go out in the army, who could set the battle in array: forty thousand.

      37On the other side of the Jordan, of the Reubenites, the Gadites, and of the half-tribe of Manasseh, with all kinds of instruments of war for the battle: one hundred twenty thousand.

  • 2 Samuel 23:20 names “Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done mighty deeds”, and 23:22 says again, “Benaiah the son of Jehoiada did these things”. These verses give Jehoiada no title. The Korean Revised Version reads at 23:20 갑스엘 용사의 손자 여호야다의 아들 브나야, Benaiah the son of Jehoiada, the grandson of a valiant man of Kabzeel.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2SA 23:20–23, engwebp

      20Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done mighty deeds, killed the two sons of Ariel of Moab. He also went down and killed a lion in the middle of a pit in a time of snow.

      21He killed a huge Egyptian, and the Egyptian had a spear in his hand; but he went down to him with a staff and plucked the spear out of the Egyptian’s hand, and killed him with his own spear.

      22Benaiah the son of Jehoiada did these things, and had a name among the three mighty men.

      23He was more honorable than the thirty, but he didn’t attain to the three. David set him over his guard.

  • 2 Kings 11:9 reads, “The captains over hundreds did according to all that Jehoiada the priest commanded; and they each took his men, those who were to come in on the Sabbath with those who were to go out on the Sabbath, and came to Jehoiada the priest.” At 11:12 the Korean Revised Version names Jehoiada (여호야다가 왕자를 인도하여 내어, Jehoiada brought out the king’s son), where WEB reads “Then he brought out the king’s son”. These verses name neither his father nor a son of his.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 11:9–12, engwebp

      9The captains over hundreds did according to all that Jehoiada the priest commanded; and they each took his men, those who were to come in on the Sabbath with those who were to go out on the Sabbath, and came to Jehoiada the priest.

      10The priest delivered to the captains over hundreds the spears and shields that had been King David’s, which were in the LORD’s house.

      11The guard stood, every man with his weapons in his hand, from the right side of the house to the left side of the house, along by the altar and the house, around the king.

      12Then he brought out the king’s son, and put the crown on him, and gave him the covenant; and they made him king and anointed him; and they clapped their hands, and said, “Long live the king!”

1 Chronicles 27:5 names the third captain of the army for the third month “Benaiah, the son of Jehoiada the chief priest” (the Korean Revised Version sets 대제사장, the chief priest, before Jehoiada’s name; WEB’s words can be read either way), and 27:34 names “Jehoiada the son of Benaiah” after Ahithophel. 1 Chronicles 12:27 names Jehoiada the leader of the household of Aaron; 2 Samuel 23:20–23 names Benaiah the son of Jehoiada and gives Jehoiada no title; 2 Kings 11:9–12 names Jehoiada the priest. This collection records the Jehoiada of 27:5 with the Jehoiada of 2 Samuel 23:20–23, whose son is the same, and keeps Jehoiada the priest of 2 Kings 11:9–12, the Jehoiada of 12:27 and Jehoiada the son of Benaiah of 27:34 apart. The text does not say whether the Jehoiada of 27:5 is the priest of 2 Kings 11:9–12 or the Jehoiada of 12:27, or whether the Benaiah of 27:34 is Benaiah the son of Jehoiada, and the collection does not decide.

Elihu, one of the brothers of David, at 1 Chronicles 27:18

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Elihu, one of the brothers of David, at 1 Chronicles 27:18
  • 1 Chronicles 27:18 reads, “of Judah, Elihu, one of the brothers of David”; the Korean Revised Version reads 다윗의 형 엘리후, Elihu, David’s elder brother.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 27:16–22, engwebp

      16Furthermore over the tribes of Israel: of the Reubenites, Eliezer the son of Zichri was the ruler; of the Simeonites, Shephatiah the son of Maacah;

      17of Levi, Hashabiah the son of Kemuel; of Aaron, Zadok;

      18of Judah, Elihu, one of the brothers of David; of Issachar, Omri the son of Michael;

      19of Zebulun, Ishmaiah the son of Obadiah; of Naphtali, Jeremoth the son of Azriel;

      20of the children of Ephraim, Hoshea the son of Azaziah; of the half-tribe of Manasseh, Joel the son of Pedaiah;

      21of the half-tribe of Manasseh in Gilead, Iddo the son of Zechariah; of Benjamin, Jaasiel the son of Abner;

      22of Dan, Azarel the son of Jeroham. These were the captains of the tribes of Israel.

  • 1 Chronicles 2:13–15 reads, “and Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third, Nethanel the fourth, Raddai the fifth, Ozem the sixth, and David the seventh”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 2:13–17, engwebp

      13and Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third,

      14Nethanel the fourth, Raddai the fifth,

      15Ozem the sixth, and David the seventh;

      16and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three.

      17Abigail bore Amasa; and the father of Amasa was Jether the Ishmaelite.

  • 1 Samuel 16:6–10 names Eliab, Abinadab and Shammah among the sons of Jesse and says, “Jesse made seven of his sons to pass before Samuel”; 17:12–14 says of Jesse, “he had eight sons”, names “his three sons who went to the battle”, “Eliab the firstborn, and next to him Abinadab, and the third Shammah”, and says, “David was the youngest”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 16:6–10, engwebp

      6When they had come, he looked at Eliab, and said, “Surely the LORD’s anointed is before him.”

      7But the LORD said to Samuel, “Don’t look on his face, or on the height of his stature, because I have rejected him; for I don’t see as man sees. For man looks at the outward appearance, but the LORD looks at the heart.”

      8Then Jesse called Abinadab, and made him pass before Samuel. He said, “The LORD has not chosen this one, either.”

      9Then Jesse made Shammah to pass by. He said, “The LORD has not chosen this one, either.”

      10Jesse made seven of his sons to pass before Samuel. Samuel said to Jesse, “The LORD has not chosen these.”

    • 1SA 17:12–16, engwebp

      12Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse; and he had eight sons. The man was an elderly old man in the days of Saul.

      13The three oldest sons of Jesse had gone after Saul to the battle; and the names of his three sons who went to the battle were Eliab the firstborn, and next to him Abinadab, and the third Shammah.

      14David was the youngest; and the three oldest followed Saul.

      15Now David went back and forth from Saul to feed his father’s sheep at Bethlehem.

      16The Philistine came near morning and evening, and presented himself forty days.

1 Chronicles 27:18 names the ruler of Judah “Elihu, one of the brothers of David” (the Korean Revised Version: 다윗의 형 엘리후, David’s elder brother). The sons of Jesse whom 1 Chronicles 2:13–15 and 1 Samuel 16:6–10 and 17:12–14 name do not include the name Elihu. This collection records the Elihu of 27:18 as a brother of David and keeps him apart, and does not decide whether he is one of the sons of Jesse whom the other passages name.

Huram-abi in 2 Chronicles and Hiram the craftsman in 1 Kings

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Huram-abi in 2 Chronicles and Hiram the craftsman in 1 Kings
  • 2 Chronicles 2:13–14 says Huram king of Tyre sends a craftsman whose mother is one of the daughters of Dan and whose father is a man of Tyre. WEB names him Huram-abi; the Korean Revised Version does not clearly give him a personal name here.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 2:11–16, engwebp

      11Then Huram the king of Tyre answered in writing, which he sent to Solomon, “Because the LORD loves his people, he has made you king over them.”

      12Huram continued, “Blessed be the LORD, the God of Israel, who made heaven and earth, who has given to David the king a wise son, endowed with discretion and understanding, who would build a house for the LORD and a house for his kingdom.

      13Now I have sent a skillful man, endowed with understanding, Huram-abi,

      14the son of a woman of the daughters of Dan; and his father was a man of Tyre. He is skillful to work in gold, in silver, in bronze, in iron, in stone, in timber, in purple, in blue, in fine linen, and in crimson, also to engrave any kind of engraving and to devise any device, that there may be a place appointed to him with your skillful men, and with the skillful men of my lord David your father.

      15“Now therefore, the wheat, the barley, the oil, and the wine which my lord has spoken of, let him send to his servants;

      16and we will cut wood out of Lebanon, as much as you need. We will bring it to you in rafts by sea to Joppa; then you shall carry it up to Jerusalem.”

  • 1 Kings 7:13–14 says Solomon brings Hiram the craftsman from Tyre; his mother is a widow of the tribe of Naphtali and his father a man of Tyre.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 7:13–14, engwebp

      13King Solomon sent and brought Hiram out of Tyre.

      14He was the son of a widow of the tribe of Naphtali, and his father was a man of Tyre, a worker in bronze; and he was filled with wisdom and understanding and skill to work all works in bronze. He came to King Solomon and performed all his work.

  • 2 Chronicles 4:11–16 says Huram makes the pots, shovels, and basins and finishes the work for King Solomon. At 4:16 the Korean Revised Version reads 후람의 아비, while WEB reads Huram-abi.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 4:11–16, engwebp

      11Huram made the pots, the shovels, and the basins. So Huram finished doing the work that he did for King Solomon in God’s house:

      12the two pillars, the bowls, the two capitals which were on the top of the pillars, the two networks to cover the two bowls of the capitals that were on the top of the pillars,

      13and the four hundred pomegranates for the two networks—two rows of pomegranates for each network, to cover the two bowls of the capitals that were on the pillars.

      14He also made the bases, and he made the basins on the bases—

      15one sea, and the twelve oxen under it.

      16Huram-abi also made the pots, the shovels, the forks, and all its vessels for King Solomon, for the LORD’s house, of bright bronze.

2 Chronicles 2:13–14 and 4:11–16 describe the craftsman sent by the king of Tyre as Huram or, in the Korean text at 4:16, 후람의 아비; WEB calls him Huram-abi. 1 Kings 7:13–14 also connects a craftsman whose father was from Tyre with the house but gives a different description of his mother’s tribe. This collection keeps the craftsmen separate and does not decide whether they are the same man.

The land of Moriah in Genesis and Mount Moriah in 2 Chronicles

AI-assisted, human review pending, 2026-09-20

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The land of Moriah in Genesis and Mount Moriah in 2 Chronicles
  • Genesis 22:2 tells Abraham to go to the land of Moriah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • 2 Chronicles 3:1 says the house was begun on Mount Moriah at Jerusalem.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 3:1–2, engwebp

      1Then Solomon began to build the LORD’s house at Jerusalem on Mount Moriah, where the LORD appeared to David his father, which he prepared in the place that David had appointed, on the threshing floor of Ornan the Jebusite.

      2He began to build in the second day of the second month, in the fourth year of his reign.

Both passages use the name Moriah, but Genesis 22:2 speaks of a land and 2 Chronicles 3:1 of a mountain at Jerusalem. These verses alone do not establish that they are the same place.

The height of the two pillars before the temple

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The height of the two pillars before the temple
  • 1 Kings 7:15 gives the height of each bronze pillar as eighteen cubits.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 7:15–22, engwebp

      15For he fashioned the two pillars of bronze, eighteen cubits high apiece; and a line of twelve cubits encircled either of them.

      16He made two capitals of molten bronze to set on the tops of the pillars. The height of the one capital was five cubits, and the height of the other capital was five cubits.

      17There were nets of checker work and wreaths of chain work for the capitals which were on the top of the pillars: seven for the one capital, and seven for the other capital.

      18So he made the pillars; and there were two rows of pomegranates around the one network, to cover the capitals that were on the top of the pillars; and he did so for the other capital.

      19The capitals that were on the top of the pillars in the porch were of lily work, four cubits.

      20There were capitals above also on the two pillars, close by the belly which was beside the network. There were two hundred pomegranates in rows around the other capital.

      21He set up the pillars at the porch of the temple. He set up the right pillar and called its name Jachin; and he set up the left pillar and called its name Boaz.

      22On the tops of the pillars was lily work. So the work of the pillars was finished.

  • 2 Chronicles 3:15 gives the height of the two pillars before the house as thirty-five cubits.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 3:15–17, engwebp

      15Also he made before the house two pillars thirty-five cubits high, and the capital that was on the top of each of them was five cubits.

      16He made chains in the inner sanctuary, and put them on the tops of the pillars; and he made one hundred pomegranates, and put them on the chains.

      17He set up the pillars before the temple, one on the right hand and the other on the left; and called the name of that on the right hand Jachin, and the name of that on the left Boaz.

The collection records each passage’s figure and does not decide how one should be reconciled with the other.

The capacity of the molten sea

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The capacity of the molten sea
  • 1 Kings 7:26 says the sea held two thousand baths.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 7:23–26, engwebp

      23He made the molten sea ten cubits from brim to brim, round in shape. Its height was five cubits; and a line of thirty cubits encircled it.

      24Under its brim around there were buds which encircled it for ten cubits, encircling the sea. The buds were in two rows, cast when it was cast.

      25It stood on twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east; and the sea was set on them above, and all their hindquarters were inward.

      26It was a hand width thick. Its brim was worked like the brim of a cup, like the flower of a lily. It held two thousand baths.

  • 2 Chronicles 4:5 says the sea held three thousand baths.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 4:1–6, engwebp

      1Then he made an altar of bronze, twenty cubits long, twenty cubits wide, and ten cubits high.

      2Also he made the molten sea of ten cubits from brim to brim. It was round, five cubits high, and thirty cubits in circumference.

      3Under it was the likeness of oxen, which encircled it, for ten cubits, encircling the sea. The oxen were in two rows, cast when it was cast.

      4It stood on twelve oxen, three looking toward the north, three looking toward the west, three looking toward the south, and three looking toward the east; and the sea was set on them above, and all their hindquarters were inward.

      5It was a handbreadth thick. Its brim was made like the brim of a cup, like the flower of a lily. It received and held three thousand baths.

      6He also made ten basins, and put five on the right hand and five on the left, to wash in them. The things that belonged to the burnt offering were washed in them, but the sea was for the priests to wash in.

The passages give different capacities. This collection records the difference without adjusting either figure.

Zeredah and Zarethan at the casting place

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Zeredah and Zarethan at the casting place
  • 1 Kings 7:46 puts the casting between Succoth and Zarethan.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 7:40–47, engwebp

      40Hiram made the pots, the shovels, and the basins. So Hiram finished doing all the work that he worked for King Solomon in the LORD’s house:

      41the two pillars; the two bowls of the capitals that were on the top of the pillars; the two networks to cover the two bowls of the capitals that were on the top of the pillars;

      42the four hundred pomegranates for the two networks; two rows of pomegranates for each network, to cover the two bowls of the capitals that were on the pillars;

      43the ten bases; the ten basins on the bases;

      44the one sea; the twelve oxen under the sea;

      45the pots; the shovels; and the basins. All of these vessels, which Hiram made for King Solomon for the LORD’s house, were of burnished bronze.

      46The king cast them in the plain of the Jordan, in the clay ground between Succoth and Zarethan.

      47Solomon left all the vessels unweighed, because there were so many of them. The weight of the bronze could not be determined.

  • 2 Chronicles 4:17 puts the casting between Succoth and Zeredah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

The passages describe the casting of the bronze work but give different names for the second place. They do not by themselves settle whether the names refer to one location.

The solemn assembly and the dismissal after the temple dedication

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The solemn assembly and the dismissal after the temple dedication
  • 1 Kings 8:65–66 says Solomon held the feast seven days and seven more days, then sent the people away on the eighth day.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 8:62–66, engwebp

      62The king, and all Israel with him, offered sacrifice before the LORD.

      63Solomon offered for the sacrifice of peace offerings, which he offered to the LORD, twenty two thousand head of cattle and one hundred twenty thousand sheep. So the king and all the children of Israel dedicated the LORD’s house.

      64The same day the king made the middle of the court holy that was before the LORD’s house; for there he offered the burnt offering, the meal offering, and the fat of the peace offerings, because the bronze altar that was before the LORD was too little to receive the burnt offering, the meal offering, and the fat of the peace offerings.

      65So Solomon held the feast at that time, and all Israel with him, a great assembly, from the entrance of Hamath to the brook of Egypt, before the LORD our God, seven days and seven more days, even fourteen days.

      66On the eighth day he sent the people away; and they blessed the king, and went to their tents joyful and glad in their hearts for all the goodness that the LORD had shown to David his servant, and to Israel his people.

  • 2 Chronicles 7:8–10 says they held an assembly on the eighth day after seven days of altar dedication and seven days of the feast, and the king sent the people away on the twenty-third day of the seventh month.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 7:8–10, engwebp

      8So Solomon held the feast at that time for seven days, and all Israel with him, a very great assembly, from the entrance of Hamath to the brook of Egypt.

      9On the eighth day, they held a solemn assembly; for they kept the dedication of the altar seven days, and the feast seven days.

      10On the twenty-third day of the seventh month, he sent the people away to their tents, joyful and glad of heart for the goodness that the LORD had shown to David, to Solomon, and to Israel his people.

The accounts arrange the feast and dismissal differently. This collection does not decide how the eighth day relates to the twenty-third day of the seventh month.

Unresolved interpretation: The direction of the gift of cities between Solomon and Huram
  • 1 Kings 9:10–14 says Solomon gave Hiram king of Tyre twenty cities in the land of Galilee.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 9:10–14, engwebp

      10At the end of twenty years, in which Solomon had built the two houses, the LORD’s house and the king’s house

      11(now Hiram the king of Tyre had furnished Solomon with cedar trees and cypress trees, and with gold, according to all his desire), King Solomon gave Hiram twenty cities in the land of Galilee.

      12Hiram came out of Tyre to see the cities which Solomon had given him; and they didn’t please him.

      13He said, “What cities are these which you have given me, my brother?” He called them the land of Cabul to this day.

      14Hiram sent to the king one hundred twenty talents of gold.

  • 2 Chronicles 8:1–2 says Solomon built the cities Huram had given him and settled Israelites there.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

The passages name opposite givers and recipients. This collection does not infer a sequence of transactions or whether the same cities are meant.

Unresolved interpretation: The number of Solomon’s chief officers
  • 1 Kings 9:23 gives five hundred fifty chief officers over Solomon’s work.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 9:20–23, engwebp

      20As for all the people who were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the children of Israel—

      21their children who were left after them in the land, whom the children of Israel were not able utterly to destroy—of them Solomon raised a levy of bondservants to this day.

      22But of the children of Israel Solomon made no bondservants; but they were the men of war, his servants, his princes, his captains, and rulers of his chariots and of his horsemen.

      23These were the five hundred fifty chief officers who were over Solomon’s work, who ruled over the people who labored in the work.

  • 2 Chronicles 8:10 gives two hundred fifty chief officers who ruled over the people.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 8:7–10, engwebp

      7As for all the people who were left of the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, who were not of Israel—

      8of their children who were left after them in the land, whom the children of Israel didn’t consume—of them Solomon conscripted forced labor to this day.

      9But of the children of Israel, Solomon made no servants for his work, but they were men of war, chief of his captains, and rulers of his chariots and of his horsemen.

      10These were the chief officers of King Solomon, even two-hundred fifty, who ruled over the people.

The collection keeps both figures and does not assume that the passages count different groups.

Unresolved interpretation: The weight of gold brought from Ophir
  • 1 Kings 9:26–28 gives four hundred twenty talents of gold brought from Ophir.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 9:26–28, engwebp

      26King Solomon made a fleet of ships in Ezion Geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom.

      27Hiram sent in the fleet his servants, sailors who had knowledge of the sea, with the servants of Solomon.

      28They came to Ophir, and fetched from there gold, four hundred and twenty talents, and brought it to King Solomon.

  • 2 Chronicles 8:17–18 gives four hundred fifty talents of gold brought from Ophir.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 8:17–18, engwebp

      17Then Solomon went to Ezion Geber and to Eloth, on the seashore in the land of Edom.

      18Huram sent him ships and servants who had knowledge of the sea by the hands of his servants; and they came with the servants of Solomon to Ophir, and brought from there four hundred fifty talents of gold, and brought them to King Solomon.

The figures remain with their sources, without adjusting them or assuming separate voyages.

Unresolved interpretation: The number of Solomon’s horse stalls
  • 1 Kings 4:26 gives forty thousand stalls for Solomon’s chariot horses and twelve thousand horsemen.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 4:26–28, engwebp

      26Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen.

      27Those officers provided food for King Solomon, and for all who came to King Solomon’s table, every man in his month. They let nothing be lacking.

      28They also brought barley and straw for the horses and swift steeds to the place where the officers were, each man according to his duty.

  • 2 Chronicles 9:25 gives four thousand stalls for horses and chariots and twelve thousand horsemen.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 9:22–28, engwebp

      22So King Solomon exceeded all the kings of the earth in riches and wisdom.

      23All the kings of the earth sought the presence of Solomon to hear his wisdom, which God had put in his heart.

      24They each brought tribute: vessels of silver, vessels of gold, clothing, armor, spices, horses, and mules every year.

      25Solomon had four thousand stalls for horses and chariots, and twelve thousand horsemen that he stationed in the chariot cities and with the king at Jerusalem.

      26He ruled over all the kings from the River even to the land of the Philistines, and to the border of Egypt.

      27The king made silver as common in Jerusalem as stones, and he made cedars to be as abundant as the sycamore trees that are in the lowland.

      28They brought horses for Solomon out of Egypt and out of all lands.

The passages agree on the horsemen but differ on the stalls. This collection does not choose or correct either number.

Unresolved interpretation: Whether the Preacher of Ecclesiastes is Solomon
  • Ecclesiastes 1:1 calls the Preacher a son of David and king in Jerusalem; 1:12 says he was king over Israel. The book does not use the name Solomon.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 1:1–2, engwebp

      1The words of the Preacher, the son of David, king in Jerusalem:

      2“Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.”

    • ECC 1:12–18, engwebp

      12I, the Preacher, was king over Israel in Jerusalem.

      13I applied my heart to seek and to search out by wisdom concerning all that is done under the sky. It is a heavy burden that God has given to the sons of men to be afflicted with.

      14I have seen all the works that are done under the sun; and behold, all is vanity and a chasing after wind.

      15That which is crooked can’t be made straight; and that which is lacking can’t be counted.

      16I said to myself, “Behold, I have obtained for myself great wisdom above all who were before me in Jerusalem. Yes, my heart has had great experience of wisdom and knowledge.”

      17I applied my heart to know wisdom, and to know madness and folly. I perceived that this also was a chasing after wind.

      18For in much wisdom is much grief; and he who increases knowledge increases sorrow.

  • 1 Kings 1:32–40 names Solomon as David’s choice to be anointed king over Israel. It does not mention the speaker of Ecclesiastes.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 1:32–40, engwebp

      32King David said, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada.” They came before the king.

      33The king said to them, “Take with you the servants of your lord, and cause Solomon my son to ride on my own mule, and bring him down to Gihon.

      34Let Zadok the priest and Nathan the prophet anoint him there king over Israel. Blow the trumpet, and say, ‘Long live King Solomon!’

      35Then come up after him, and he shall come and sit on my throne; for he shall be king in my place. I have appointed him to be prince over Israel and over Judah.”

      36Benaiah the son of Jehoiada answered the king, and said, “Amen. May the LORD, the God of my lord the king, say so.

      37As the LORD has been with my lord the king, even so may he be with Solomon, and make his throne greater than the throne of my lord King David.”

      38So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, and the Cherethites and the Pelethites went down and had Solomon ride on King David’s mule, and brought him to Gihon.

      39Zadok the priest took the horn of oil from the Tent, and anointed Solomon. They blew the trumpet; and all the people said, “Long live King Solomon!”

      40All the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth shook with their sound.

The speaker remains a separate entry; identity with Solomon and whether “son of David” in 1:1 names an immediate father–son relation remain unresolved.

The direction of the gift of cities between Solomon and Huram

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The solemn assembly and the dismissal after the temple dedication
  • 1 Kings 8:65–66 says Solomon held the feast seven days and seven more days, then sent the people away on the eighth day.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 8:62–66, engwebp

      62The king, and all Israel with him, offered sacrifice before the LORD.

      63Solomon offered for the sacrifice of peace offerings, which he offered to the LORD, twenty two thousand head of cattle and one hundred twenty thousand sheep. So the king and all the children of Israel dedicated the LORD’s house.

      64The same day the king made the middle of the court holy that was before the LORD’s house; for there he offered the burnt offering, the meal offering, and the fat of the peace offerings, because the bronze altar that was before the LORD was too little to receive the burnt offering, the meal offering, and the fat of the peace offerings.

      65So Solomon held the feast at that time, and all Israel with him, a great assembly, from the entrance of Hamath to the brook of Egypt, before the LORD our God, seven days and seven more days, even fourteen days.

      66On the eighth day he sent the people away; and they blessed the king, and went to their tents joyful and glad in their hearts for all the goodness that the LORD had shown to David his servant, and to Israel his people.

  • 2 Chronicles 7:8–10 says they held an assembly on the eighth day after seven days of altar dedication and seven days of the feast, and the king sent the people away on the twenty-third day of the seventh month.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 7:8–10, engwebp

      8So Solomon held the feast at that time for seven days, and all Israel with him, a very great assembly, from the entrance of Hamath to the brook of Egypt.

      9On the eighth day, they held a solemn assembly; for they kept the dedication of the altar seven days, and the feast seven days.

      10On the twenty-third day of the seventh month, he sent the people away to their tents, joyful and glad of heart for the goodness that the LORD had shown to David, to Solomon, and to Israel his people.

The accounts arrange the feast and dismissal differently. This collection does not decide how the eighth day relates to the twenty-third day of the seventh month.

Unresolved interpretation: The direction of the gift of cities between Solomon and Huram
  • 1 Kings 9:10–14 says Solomon gave Hiram king of Tyre twenty cities in the land of Galilee.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 9:10–14, engwebp

      10At the end of twenty years, in which Solomon had built the two houses, the LORD’s house and the king’s house

      11(now Hiram the king of Tyre had furnished Solomon with cedar trees and cypress trees, and with gold, according to all his desire), King Solomon gave Hiram twenty cities in the land of Galilee.

      12Hiram came out of Tyre to see the cities which Solomon had given him; and they didn’t please him.

      13He said, “What cities are these which you have given me, my brother?” He called them the land of Cabul to this day.

      14Hiram sent to the king one hundred twenty talents of gold.

  • 2 Chronicles 8:1–2 says Solomon built the cities Huram had given him and settled Israelites there.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

The passages name opposite givers and recipients. This collection does not infer a sequence of transactions or whether the same cities are meant.

Unresolved interpretation: The number of Solomon’s chief officers
  • 1 Kings 9:23 gives five hundred fifty chief officers over Solomon’s work.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 9:20–23, engwebp

      20As for all the people who were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the children of Israel—

      21their children who were left after them in the land, whom the children of Israel were not able utterly to destroy—of them Solomon raised a levy of bondservants to this day.

      22But of the children of Israel Solomon made no bondservants; but they were the men of war, his servants, his princes, his captains, and rulers of his chariots and of his horsemen.

      23These were the five hundred fifty chief officers who were over Solomon’s work, who ruled over the people who labored in the work.

  • 2 Chronicles 8:10 gives two hundred fifty chief officers who ruled over the people.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 8:7–10, engwebp

      7As for all the people who were left of the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, who were not of Israel—

      8of their children who were left after them in the land, whom the children of Israel didn’t consume—of them Solomon conscripted forced labor to this day.

      9But of the children of Israel, Solomon made no servants for his work, but they were men of war, chief of his captains, and rulers of his chariots and of his horsemen.

      10These were the chief officers of King Solomon, even two-hundred fifty, who ruled over the people.

The collection keeps both figures and does not assume that the passages count different groups.

Unresolved interpretation: The weight of gold brought from Ophir
  • 1 Kings 9:26–28 gives four hundred twenty talents of gold brought from Ophir.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 9:26–28, engwebp

      26King Solomon made a fleet of ships in Ezion Geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom.

      27Hiram sent in the fleet his servants, sailors who had knowledge of the sea, with the servants of Solomon.

      28They came to Ophir, and fetched from there gold, four hundred and twenty talents, and brought it to King Solomon.

  • 2 Chronicles 8:17–18 gives four hundred fifty talents of gold brought from Ophir.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 8:17–18, engwebp

      17Then Solomon went to Ezion Geber and to Eloth, on the seashore in the land of Edom.

      18Huram sent him ships and servants who had knowledge of the sea by the hands of his servants; and they came with the servants of Solomon to Ophir, and brought from there four hundred fifty talents of gold, and brought them to King Solomon.

The figures remain with their sources, without adjusting them or assuming separate voyages.

Unresolved interpretation: The number of Solomon’s horse stalls
  • 1 Kings 4:26 gives forty thousand stalls for Solomon’s chariot horses and twelve thousand horsemen.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 4:26–28, engwebp

      26Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen.

      27Those officers provided food for King Solomon, and for all who came to King Solomon’s table, every man in his month. They let nothing be lacking.

      28They also brought barley and straw for the horses and swift steeds to the place where the officers were, each man according to his duty.

  • 2 Chronicles 9:25 gives four thousand stalls for horses and chariots and twelve thousand horsemen.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 9:22–28, engwebp

      22So King Solomon exceeded all the kings of the earth in riches and wisdom.

      23All the kings of the earth sought the presence of Solomon to hear his wisdom, which God had put in his heart.

      24They each brought tribute: vessels of silver, vessels of gold, clothing, armor, spices, horses, and mules every year.

      25Solomon had four thousand stalls for horses and chariots, and twelve thousand horsemen that he stationed in the chariot cities and with the king at Jerusalem.

      26He ruled over all the kings from the River even to the land of the Philistines, and to the border of Egypt.

      27The king made silver as common in Jerusalem as stones, and he made cedars to be as abundant as the sycamore trees that are in the lowland.

      28They brought horses for Solomon out of Egypt and out of all lands.

The passages agree on the horsemen but differ on the stalls. This collection does not choose or correct either number.

Unresolved interpretation: Whether the Preacher of Ecclesiastes is Solomon
  • Ecclesiastes 1:1 calls the Preacher a son of David and king in Jerusalem; 1:12 says he was king over Israel. The book does not use the name Solomon.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 1:1–2, engwebp

      1The words of the Preacher, the son of David, king in Jerusalem:

      2“Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.”

    • ECC 1:12–18, engwebp

      12I, the Preacher, was king over Israel in Jerusalem.

      13I applied my heart to seek and to search out by wisdom concerning all that is done under the sky. It is a heavy burden that God has given to the sons of men to be afflicted with.

      14I have seen all the works that are done under the sun; and behold, all is vanity and a chasing after wind.

      15That which is crooked can’t be made straight; and that which is lacking can’t be counted.

      16I said to myself, “Behold, I have obtained for myself great wisdom above all who were before me in Jerusalem. Yes, my heart has had great experience of wisdom and knowledge.”

      17I applied my heart to know wisdom, and to know madness and folly. I perceived that this also was a chasing after wind.

      18For in much wisdom is much grief; and he who increases knowledge increases sorrow.

  • 1 Kings 1:32–40 names Solomon as David’s choice to be anointed king over Israel. It does not mention the speaker of Ecclesiastes.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 1:32–40, engwebp

      32King David said, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada.” They came before the king.

      33The king said to them, “Take with you the servants of your lord, and cause Solomon my son to ride on my own mule, and bring him down to Gihon.

      34Let Zadok the priest and Nathan the prophet anoint him there king over Israel. Blow the trumpet, and say, ‘Long live King Solomon!’

      35Then come up after him, and he shall come and sit on my throne; for he shall be king in my place. I have appointed him to be prince over Israel and over Judah.”

      36Benaiah the son of Jehoiada answered the king, and said, “Amen. May the LORD, the God of my lord the king, say so.

      37As the LORD has been with my lord the king, even so may he be with Solomon, and make his throne greater than the throne of my lord King David.”

      38So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, and the Cherethites and the Pelethites went down and had Solomon ride on King David’s mule, and brought him to Gihon.

      39Zadok the priest took the horn of oil from the Tent, and anointed Solomon. They blew the trumpet; and all the people said, “Long live King Solomon!”

      40All the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth shook with their sound.

The speaker remains a separate entry; identity with Solomon and whether “son of David” in 1:1 names an immediate father–son relation remain unresolved.

The number of Solomon’s chief officers

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The solemn assembly and the dismissal after the temple dedication
  • 1 Kings 8:65–66 says Solomon held the feast seven days and seven more days, then sent the people away on the eighth day.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 8:62–66, engwebp

      62The king, and all Israel with him, offered sacrifice before the LORD.

      63Solomon offered for the sacrifice of peace offerings, which he offered to the LORD, twenty two thousand head of cattle and one hundred twenty thousand sheep. So the king and all the children of Israel dedicated the LORD’s house.

      64The same day the king made the middle of the court holy that was before the LORD’s house; for there he offered the burnt offering, the meal offering, and the fat of the peace offerings, because the bronze altar that was before the LORD was too little to receive the burnt offering, the meal offering, and the fat of the peace offerings.

      65So Solomon held the feast at that time, and all Israel with him, a great assembly, from the entrance of Hamath to the brook of Egypt, before the LORD our God, seven days and seven more days, even fourteen days.

      66On the eighth day he sent the people away; and they blessed the king, and went to their tents joyful and glad in their hearts for all the goodness that the LORD had shown to David his servant, and to Israel his people.

  • 2 Chronicles 7:8–10 says they held an assembly on the eighth day after seven days of altar dedication and seven days of the feast, and the king sent the people away on the twenty-third day of the seventh month.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 7:8–10, engwebp

      8So Solomon held the feast at that time for seven days, and all Israel with him, a very great assembly, from the entrance of Hamath to the brook of Egypt.

      9On the eighth day, they held a solemn assembly; for they kept the dedication of the altar seven days, and the feast seven days.

      10On the twenty-third day of the seventh month, he sent the people away to their tents, joyful and glad of heart for the goodness that the LORD had shown to David, to Solomon, and to Israel his people.

The accounts arrange the feast and dismissal differently. This collection does not decide how the eighth day relates to the twenty-third day of the seventh month.

Unresolved interpretation: The direction of the gift of cities between Solomon and Huram
  • 1 Kings 9:10–14 says Solomon gave Hiram king of Tyre twenty cities in the land of Galilee.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 9:10–14, engwebp

      10At the end of twenty years, in which Solomon had built the two houses, the LORD’s house and the king’s house

      11(now Hiram the king of Tyre had furnished Solomon with cedar trees and cypress trees, and with gold, according to all his desire), King Solomon gave Hiram twenty cities in the land of Galilee.

      12Hiram came out of Tyre to see the cities which Solomon had given him; and they didn’t please him.

      13He said, “What cities are these which you have given me, my brother?” He called them the land of Cabul to this day.

      14Hiram sent to the king one hundred twenty talents of gold.

  • 2 Chronicles 8:1–2 says Solomon built the cities Huram had given him and settled Israelites there.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

The passages name opposite givers and recipients. This collection does not infer a sequence of transactions or whether the same cities are meant.

Unresolved interpretation: The number of Solomon’s chief officers
  • 1 Kings 9:23 gives five hundred fifty chief officers over Solomon’s work.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 9:20–23, engwebp

      20As for all the people who were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the children of Israel—

      21their children who were left after them in the land, whom the children of Israel were not able utterly to destroy—of them Solomon raised a levy of bondservants to this day.

      22But of the children of Israel Solomon made no bondservants; but they were the men of war, his servants, his princes, his captains, and rulers of his chariots and of his horsemen.

      23These were the five hundred fifty chief officers who were over Solomon’s work, who ruled over the people who labored in the work.

  • 2 Chronicles 8:10 gives two hundred fifty chief officers who ruled over the people.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 8:7–10, engwebp

      7As for all the people who were left of the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, who were not of Israel—

      8of their children who were left after them in the land, whom the children of Israel didn’t consume—of them Solomon conscripted forced labor to this day.

      9But of the children of Israel, Solomon made no servants for his work, but they were men of war, chief of his captains, and rulers of his chariots and of his horsemen.

      10These were the chief officers of King Solomon, even two-hundred fifty, who ruled over the people.

The collection keeps both figures and does not assume that the passages count different groups.

Unresolved interpretation: The weight of gold brought from Ophir
  • 1 Kings 9:26–28 gives four hundred twenty talents of gold brought from Ophir.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 9:26–28, engwebp

      26King Solomon made a fleet of ships in Ezion Geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom.

      27Hiram sent in the fleet his servants, sailors who had knowledge of the sea, with the servants of Solomon.

      28They came to Ophir, and fetched from there gold, four hundred and twenty talents, and brought it to King Solomon.

  • 2 Chronicles 8:17–18 gives four hundred fifty talents of gold brought from Ophir.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 8:17–18, engwebp

      17Then Solomon went to Ezion Geber and to Eloth, on the seashore in the land of Edom.

      18Huram sent him ships and servants who had knowledge of the sea by the hands of his servants; and they came with the servants of Solomon to Ophir, and brought from there four hundred fifty talents of gold, and brought them to King Solomon.

The figures remain with their sources, without adjusting them or assuming separate voyages.

Unresolved interpretation: The number of Solomon’s horse stalls
  • 1 Kings 4:26 gives forty thousand stalls for Solomon’s chariot horses and twelve thousand horsemen.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 4:26–28, engwebp

      26Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen.

      27Those officers provided food for King Solomon, and for all who came to King Solomon’s table, every man in his month. They let nothing be lacking.

      28They also brought barley and straw for the horses and swift steeds to the place where the officers were, each man according to his duty.

  • 2 Chronicles 9:25 gives four thousand stalls for horses and chariots and twelve thousand horsemen.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 9:22–28, engwebp

      22So King Solomon exceeded all the kings of the earth in riches and wisdom.

      23All the kings of the earth sought the presence of Solomon to hear his wisdom, which God had put in his heart.

      24They each brought tribute: vessels of silver, vessels of gold, clothing, armor, spices, horses, and mules every year.

      25Solomon had four thousand stalls for horses and chariots, and twelve thousand horsemen that he stationed in the chariot cities and with the king at Jerusalem.

      26He ruled over all the kings from the River even to the land of the Philistines, and to the border of Egypt.

      27The king made silver as common in Jerusalem as stones, and he made cedars to be as abundant as the sycamore trees that are in the lowland.

      28They brought horses for Solomon out of Egypt and out of all lands.

The passages agree on the horsemen but differ on the stalls. This collection does not choose or correct either number.

Unresolved interpretation: Whether the Preacher of Ecclesiastes is Solomon
  • Ecclesiastes 1:1 calls the Preacher a son of David and king in Jerusalem; 1:12 says he was king over Israel. The book does not use the name Solomon.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 1:1–2, engwebp

      1The words of the Preacher, the son of David, king in Jerusalem:

      2“Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.”

    • ECC 1:12–18, engwebp

      12I, the Preacher, was king over Israel in Jerusalem.

      13I applied my heart to seek and to search out by wisdom concerning all that is done under the sky. It is a heavy burden that God has given to the sons of men to be afflicted with.

      14I have seen all the works that are done under the sun; and behold, all is vanity and a chasing after wind.

      15That which is crooked can’t be made straight; and that which is lacking can’t be counted.

      16I said to myself, “Behold, I have obtained for myself great wisdom above all who were before me in Jerusalem. Yes, my heart has had great experience of wisdom and knowledge.”

      17I applied my heart to know wisdom, and to know madness and folly. I perceived that this also was a chasing after wind.

      18For in much wisdom is much grief; and he who increases knowledge increases sorrow.

  • 1 Kings 1:32–40 names Solomon as David’s choice to be anointed king over Israel. It does not mention the speaker of Ecclesiastes.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 1:32–40, engwebp

      32King David said, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada.” They came before the king.

      33The king said to them, “Take with you the servants of your lord, and cause Solomon my son to ride on my own mule, and bring him down to Gihon.

      34Let Zadok the priest and Nathan the prophet anoint him there king over Israel. Blow the trumpet, and say, ‘Long live King Solomon!’

      35Then come up after him, and he shall come and sit on my throne; for he shall be king in my place. I have appointed him to be prince over Israel and over Judah.”

      36Benaiah the son of Jehoiada answered the king, and said, “Amen. May the LORD, the God of my lord the king, say so.

      37As the LORD has been with my lord the king, even so may he be with Solomon, and make his throne greater than the throne of my lord King David.”

      38So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, and the Cherethites and the Pelethites went down and had Solomon ride on King David’s mule, and brought him to Gihon.

      39Zadok the priest took the horn of oil from the Tent, and anointed Solomon. They blew the trumpet; and all the people said, “Long live King Solomon!”

      40All the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth shook with their sound.

The speaker remains a separate entry; identity with Solomon and whether “son of David” in 1:1 names an immediate father–son relation remain unresolved.

The weight of gold brought from Ophir

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The solemn assembly and the dismissal after the temple dedication
  • 1 Kings 8:65–66 says Solomon held the feast seven days and seven more days, then sent the people away on the eighth day.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 8:62–66, engwebp

      62The king, and all Israel with him, offered sacrifice before the LORD.

      63Solomon offered for the sacrifice of peace offerings, which he offered to the LORD, twenty two thousand head of cattle and one hundred twenty thousand sheep. So the king and all the children of Israel dedicated the LORD’s house.

      64The same day the king made the middle of the court holy that was before the LORD’s house; for there he offered the burnt offering, the meal offering, and the fat of the peace offerings, because the bronze altar that was before the LORD was too little to receive the burnt offering, the meal offering, and the fat of the peace offerings.

      65So Solomon held the feast at that time, and all Israel with him, a great assembly, from the entrance of Hamath to the brook of Egypt, before the LORD our God, seven days and seven more days, even fourteen days.

      66On the eighth day he sent the people away; and they blessed the king, and went to their tents joyful and glad in their hearts for all the goodness that the LORD had shown to David his servant, and to Israel his people.

  • 2 Chronicles 7:8–10 says they held an assembly on the eighth day after seven days of altar dedication and seven days of the feast, and the king sent the people away on the twenty-third day of the seventh month.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 7:8–10, engwebp

      8So Solomon held the feast at that time for seven days, and all Israel with him, a very great assembly, from the entrance of Hamath to the brook of Egypt.

      9On the eighth day, they held a solemn assembly; for they kept the dedication of the altar seven days, and the feast seven days.

      10On the twenty-third day of the seventh month, he sent the people away to their tents, joyful and glad of heart for the goodness that the LORD had shown to David, to Solomon, and to Israel his people.

The accounts arrange the feast and dismissal differently. This collection does not decide how the eighth day relates to the twenty-third day of the seventh month.

Unresolved interpretation: The direction of the gift of cities between Solomon and Huram
  • 1 Kings 9:10–14 says Solomon gave Hiram king of Tyre twenty cities in the land of Galilee.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 9:10–14, engwebp

      10At the end of twenty years, in which Solomon had built the two houses, the LORD’s house and the king’s house

      11(now Hiram the king of Tyre had furnished Solomon with cedar trees and cypress trees, and with gold, according to all his desire), King Solomon gave Hiram twenty cities in the land of Galilee.

      12Hiram came out of Tyre to see the cities which Solomon had given him; and they didn’t please him.

      13He said, “What cities are these which you have given me, my brother?” He called them the land of Cabul to this day.

      14Hiram sent to the king one hundred twenty talents of gold.

  • 2 Chronicles 8:1–2 says Solomon built the cities Huram had given him and settled Israelites there.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

The passages name opposite givers and recipients. This collection does not infer a sequence of transactions or whether the same cities are meant.

Unresolved interpretation: The number of Solomon’s chief officers
  • 1 Kings 9:23 gives five hundred fifty chief officers over Solomon’s work.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 9:20–23, engwebp

      20As for all the people who were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the children of Israel—

      21their children who were left after them in the land, whom the children of Israel were not able utterly to destroy—of them Solomon raised a levy of bondservants to this day.

      22But of the children of Israel Solomon made no bondservants; but they were the men of war, his servants, his princes, his captains, and rulers of his chariots and of his horsemen.

      23These were the five hundred fifty chief officers who were over Solomon’s work, who ruled over the people who labored in the work.

  • 2 Chronicles 8:10 gives two hundred fifty chief officers who ruled over the people.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 8:7–10, engwebp

      7As for all the people who were left of the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, who were not of Israel—

      8of their children who were left after them in the land, whom the children of Israel didn’t consume—of them Solomon conscripted forced labor to this day.

      9But of the children of Israel, Solomon made no servants for his work, but they were men of war, chief of his captains, and rulers of his chariots and of his horsemen.

      10These were the chief officers of King Solomon, even two-hundred fifty, who ruled over the people.

The collection keeps both figures and does not assume that the passages count different groups.

Unresolved interpretation: The weight of gold brought from Ophir
  • 1 Kings 9:26–28 gives four hundred twenty talents of gold brought from Ophir.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 9:26–28, engwebp

      26King Solomon made a fleet of ships in Ezion Geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom.

      27Hiram sent in the fleet his servants, sailors who had knowledge of the sea, with the servants of Solomon.

      28They came to Ophir, and fetched from there gold, four hundred and twenty talents, and brought it to King Solomon.

  • 2 Chronicles 8:17–18 gives four hundred fifty talents of gold brought from Ophir.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 8:17–18, engwebp

      17Then Solomon went to Ezion Geber and to Eloth, on the seashore in the land of Edom.

      18Huram sent him ships and servants who had knowledge of the sea by the hands of his servants; and they came with the servants of Solomon to Ophir, and brought from there four hundred fifty talents of gold, and brought them to King Solomon.

The figures remain with their sources, without adjusting them or assuming separate voyages.

Unresolved interpretation: The number of Solomon’s horse stalls
  • 1 Kings 4:26 gives forty thousand stalls for Solomon’s chariot horses and twelve thousand horsemen.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 4:26–28, engwebp

      26Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen.

      27Those officers provided food for King Solomon, and for all who came to King Solomon’s table, every man in his month. They let nothing be lacking.

      28They also brought barley and straw for the horses and swift steeds to the place where the officers were, each man according to his duty.

  • 2 Chronicles 9:25 gives four thousand stalls for horses and chariots and twelve thousand horsemen.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 9:22–28, engwebp

      22So King Solomon exceeded all the kings of the earth in riches and wisdom.

      23All the kings of the earth sought the presence of Solomon to hear his wisdom, which God had put in his heart.

      24They each brought tribute: vessels of silver, vessels of gold, clothing, armor, spices, horses, and mules every year.

      25Solomon had four thousand stalls for horses and chariots, and twelve thousand horsemen that he stationed in the chariot cities and with the king at Jerusalem.

      26He ruled over all the kings from the River even to the land of the Philistines, and to the border of Egypt.

      27The king made silver as common in Jerusalem as stones, and he made cedars to be as abundant as the sycamore trees that are in the lowland.

      28They brought horses for Solomon out of Egypt and out of all lands.

The passages agree on the horsemen but differ on the stalls. This collection does not choose or correct either number.

Unresolved interpretation: Whether the Preacher of Ecclesiastes is Solomon
  • Ecclesiastes 1:1 calls the Preacher a son of David and king in Jerusalem; 1:12 says he was king over Israel. The book does not use the name Solomon.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 1:1–2, engwebp

      1The words of the Preacher, the son of David, king in Jerusalem:

      2“Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.”

    • ECC 1:12–18, engwebp

      12I, the Preacher, was king over Israel in Jerusalem.

      13I applied my heart to seek and to search out by wisdom concerning all that is done under the sky. It is a heavy burden that God has given to the sons of men to be afflicted with.

      14I have seen all the works that are done under the sun; and behold, all is vanity and a chasing after wind.

      15That which is crooked can’t be made straight; and that which is lacking can’t be counted.

      16I said to myself, “Behold, I have obtained for myself great wisdom above all who were before me in Jerusalem. Yes, my heart has had great experience of wisdom and knowledge.”

      17I applied my heart to know wisdom, and to know madness and folly. I perceived that this also was a chasing after wind.

      18For in much wisdom is much grief; and he who increases knowledge increases sorrow.

  • 1 Kings 1:32–40 names Solomon as David’s choice to be anointed king over Israel. It does not mention the speaker of Ecclesiastes.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 1:32–40, engwebp

      32King David said, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada.” They came before the king.

      33The king said to them, “Take with you the servants of your lord, and cause Solomon my son to ride on my own mule, and bring him down to Gihon.

      34Let Zadok the priest and Nathan the prophet anoint him there king over Israel. Blow the trumpet, and say, ‘Long live King Solomon!’

      35Then come up after him, and he shall come and sit on my throne; for he shall be king in my place. I have appointed him to be prince over Israel and over Judah.”

      36Benaiah the son of Jehoiada answered the king, and said, “Amen. May the LORD, the God of my lord the king, say so.

      37As the LORD has been with my lord the king, even so may he be with Solomon, and make his throne greater than the throne of my lord King David.”

      38So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, and the Cherethites and the Pelethites went down and had Solomon ride on King David’s mule, and brought him to Gihon.

      39Zadok the priest took the horn of oil from the Tent, and anointed Solomon. They blew the trumpet; and all the people said, “Long live King Solomon!”

      40All the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth shook with their sound.

The speaker remains a separate entry; identity with Solomon and whether “son of David” in 1:1 names an immediate father–son relation remain unresolved.

The number of Solomon’s horse stalls

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The solemn assembly and the dismissal after the temple dedication
  • 1 Kings 8:65–66 says Solomon held the feast seven days and seven more days, then sent the people away on the eighth day.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 8:62–66, engwebp

      62The king, and all Israel with him, offered sacrifice before the LORD.

      63Solomon offered for the sacrifice of peace offerings, which he offered to the LORD, twenty two thousand head of cattle and one hundred twenty thousand sheep. So the king and all the children of Israel dedicated the LORD’s house.

      64The same day the king made the middle of the court holy that was before the LORD’s house; for there he offered the burnt offering, the meal offering, and the fat of the peace offerings, because the bronze altar that was before the LORD was too little to receive the burnt offering, the meal offering, and the fat of the peace offerings.

      65So Solomon held the feast at that time, and all Israel with him, a great assembly, from the entrance of Hamath to the brook of Egypt, before the LORD our God, seven days and seven more days, even fourteen days.

      66On the eighth day he sent the people away; and they blessed the king, and went to their tents joyful and glad in their hearts for all the goodness that the LORD had shown to David his servant, and to Israel his people.

  • 2 Chronicles 7:8–10 says they held an assembly on the eighth day after seven days of altar dedication and seven days of the feast, and the king sent the people away on the twenty-third day of the seventh month.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 7:8–10, engwebp

      8So Solomon held the feast at that time for seven days, and all Israel with him, a very great assembly, from the entrance of Hamath to the brook of Egypt.

      9On the eighth day, they held a solemn assembly; for they kept the dedication of the altar seven days, and the feast seven days.

      10On the twenty-third day of the seventh month, he sent the people away to their tents, joyful and glad of heart for the goodness that the LORD had shown to David, to Solomon, and to Israel his people.

The accounts arrange the feast and dismissal differently. This collection does not decide how the eighth day relates to the twenty-third day of the seventh month.

Unresolved interpretation: The direction of the gift of cities between Solomon and Huram
  • 1 Kings 9:10–14 says Solomon gave Hiram king of Tyre twenty cities in the land of Galilee.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 9:10–14, engwebp

      10At the end of twenty years, in which Solomon had built the two houses, the LORD’s house and the king’s house

      11(now Hiram the king of Tyre had furnished Solomon with cedar trees and cypress trees, and with gold, according to all his desire), King Solomon gave Hiram twenty cities in the land of Galilee.

      12Hiram came out of Tyre to see the cities which Solomon had given him; and they didn’t please him.

      13He said, “What cities are these which you have given me, my brother?” He called them the land of Cabul to this day.

      14Hiram sent to the king one hundred twenty talents of gold.

  • 2 Chronicles 8:1–2 says Solomon built the cities Huram had given him and settled Israelites there.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

The passages name opposite givers and recipients. This collection does not infer a sequence of transactions or whether the same cities are meant.

Unresolved interpretation: The number of Solomon’s chief officers
  • 1 Kings 9:23 gives five hundred fifty chief officers over Solomon’s work.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 9:20–23, engwebp

      20As for all the people who were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the children of Israel—

      21their children who were left after them in the land, whom the children of Israel were not able utterly to destroy—of them Solomon raised a levy of bondservants to this day.

      22But of the children of Israel Solomon made no bondservants; but they were the men of war, his servants, his princes, his captains, and rulers of his chariots and of his horsemen.

      23These were the five hundred fifty chief officers who were over Solomon’s work, who ruled over the people who labored in the work.

  • 2 Chronicles 8:10 gives two hundred fifty chief officers who ruled over the people.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 8:7–10, engwebp

      7As for all the people who were left of the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, who were not of Israel—

      8of their children who were left after them in the land, whom the children of Israel didn’t consume—of them Solomon conscripted forced labor to this day.

      9But of the children of Israel, Solomon made no servants for his work, but they were men of war, chief of his captains, and rulers of his chariots and of his horsemen.

      10These were the chief officers of King Solomon, even two-hundred fifty, who ruled over the people.

The collection keeps both figures and does not assume that the passages count different groups.

Unresolved interpretation: The weight of gold brought from Ophir
  • 1 Kings 9:26–28 gives four hundred twenty talents of gold brought from Ophir.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 9:26–28, engwebp

      26King Solomon made a fleet of ships in Ezion Geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom.

      27Hiram sent in the fleet his servants, sailors who had knowledge of the sea, with the servants of Solomon.

      28They came to Ophir, and fetched from there gold, four hundred and twenty talents, and brought it to King Solomon.

  • 2 Chronicles 8:17–18 gives four hundred fifty talents of gold brought from Ophir.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 8:17–18, engwebp

      17Then Solomon went to Ezion Geber and to Eloth, on the seashore in the land of Edom.

      18Huram sent him ships and servants who had knowledge of the sea by the hands of his servants; and they came with the servants of Solomon to Ophir, and brought from there four hundred fifty talents of gold, and brought them to King Solomon.

The figures remain with their sources, without adjusting them or assuming separate voyages.

Unresolved interpretation: The number of Solomon’s horse stalls
  • 1 Kings 4:26 gives forty thousand stalls for Solomon’s chariot horses and twelve thousand horsemen.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 4:26–28, engwebp

      26Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen.

      27Those officers provided food for King Solomon, and for all who came to King Solomon’s table, every man in his month. They let nothing be lacking.

      28They also brought barley and straw for the horses and swift steeds to the place where the officers were, each man according to his duty.

  • 2 Chronicles 9:25 gives four thousand stalls for horses and chariots and twelve thousand horsemen.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 9:22–28, engwebp

      22So King Solomon exceeded all the kings of the earth in riches and wisdom.

      23All the kings of the earth sought the presence of Solomon to hear his wisdom, which God had put in his heart.

      24They each brought tribute: vessels of silver, vessels of gold, clothing, armor, spices, horses, and mules every year.

      25Solomon had four thousand stalls for horses and chariots, and twelve thousand horsemen that he stationed in the chariot cities and with the king at Jerusalem.

      26He ruled over all the kings from the River even to the land of the Philistines, and to the border of Egypt.

      27The king made silver as common in Jerusalem as stones, and he made cedars to be as abundant as the sycamore trees that are in the lowland.

      28They brought horses for Solomon out of Egypt and out of all lands.

The passages agree on the horsemen but differ on the stalls. This collection does not choose or correct either number.

Unresolved interpretation: Whether the Preacher of Ecclesiastes is Solomon
  • Ecclesiastes 1:1 calls the Preacher a son of David and king in Jerusalem; 1:12 says he was king over Israel. The book does not use the name Solomon.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 1:1–2, engwebp

      1The words of the Preacher, the son of David, king in Jerusalem:

      2“Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.”

    • ECC 1:12–18, engwebp

      12I, the Preacher, was king over Israel in Jerusalem.

      13I applied my heart to seek and to search out by wisdom concerning all that is done under the sky. It is a heavy burden that God has given to the sons of men to be afflicted with.

      14I have seen all the works that are done under the sun; and behold, all is vanity and a chasing after wind.

      15That which is crooked can’t be made straight; and that which is lacking can’t be counted.

      16I said to myself, “Behold, I have obtained for myself great wisdom above all who were before me in Jerusalem. Yes, my heart has had great experience of wisdom and knowledge.”

      17I applied my heart to know wisdom, and to know madness and folly. I perceived that this also was a chasing after wind.

      18For in much wisdom is much grief; and he who increases knowledge increases sorrow.

  • 1 Kings 1:32–40 names Solomon as David’s choice to be anointed king over Israel. It does not mention the speaker of Ecclesiastes.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 1:32–40, engwebp

      32King David said, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada.” They came before the king.

      33The king said to them, “Take with you the servants of your lord, and cause Solomon my son to ride on my own mule, and bring him down to Gihon.

      34Let Zadok the priest and Nathan the prophet anoint him there king over Israel. Blow the trumpet, and say, ‘Long live King Solomon!’

      35Then come up after him, and he shall come and sit on my throne; for he shall be king in my place. I have appointed him to be prince over Israel and over Judah.”

      36Benaiah the son of Jehoiada answered the king, and said, “Amen. May the LORD, the God of my lord the king, say so.

      37As the LORD has been with my lord the king, even so may he be with Solomon, and make his throne greater than the throne of my lord King David.”

      38So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, and the Cherethites and the Pelethites went down and had Solomon ride on King David’s mule, and brought him to Gihon.

      39Zadok the priest took the horn of oil from the Tent, and anointed Solomon. They blew the trumpet; and all the people said, “Long live King Solomon!”

      40All the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth shook with their sound.

The speaker remains a separate entry; identity with Solomon and whether “son of David” in 1:1 names an immediate father–son relation remain unresolved.

Hadoram in 2 Chronicles 10:18 and Adoram in 1 Kings 12:18

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Hadoram in 2 Chronicles 10:18 and Adoram in 1 Kings 12:18
  • 2 Chronicles 10:18 says Rehoboam sent Hadoram, overseer of forced labor, and the children of Israel stoned him to death.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 10:16–19, engwebp

      16When all Israel saw that the king didn’t listen to them, the people answered the king, saying, “What portion do we have in David? We don’t have an inheritance in the son of Jesse! Every man to your tents, Israel! Now see to your own house, David.” So all Israel departed to their tents.

      17But as for the children of Israel who lived in the cities of Judah, Rehoboam reigned over them.

      18Then King Rehoboam sent Hadoram, who was over the men subject to forced labor; and the children of Israel stoned him to death with stones. King Rehoboam hurried to get himself up to his chariot, to flee to Jerusalem.

      19So Israel rebelled against David’s house to this day.

  • 1 Kings 12:18 says Rehoboam sent Adoram, overseer of forced labor, and all Israel stoned him to death.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 12:16–20, engwebp

      16When all Israel saw that the king didn’t listen to them, the people answered the king, saying, “What portion have we in David? We don’t have an inheritance in the son of Jesse. To your tents, Israel! Now see to your own house, David.” So Israel departed to their tents.

      17But as for the children of Israel who lived in the cities of Judah, Rehoboam reigned over them.

      18Then King Rehoboam sent Adoram, who was over the men subject to forced labor; and all Israel stoned him to death with stones. King Rehoboam hurried to get himself up to his chariot, to flee to Jerusalem.

      19So Israel rebelled against David’s house to this day.

      20When all Israel heard that Jeroboam had returned, they sent and called him to the congregation, and made him king over all Israel. There was no one who followed David’s house, except for the tribe of Judah only.

Both books describe the same office and a stoning in the corresponding scene, but each edition gives different names. This collection does not decide whether the men are one person.

Jeroboam’s death in the days of Abijah and Asa

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The “one tribe” of 1 Kings 11:32 and 11:36, and Judah and Benjamin at 12:20–23
  • 1 Kings 11:29–31 says that the prophet Ahijah the Shilonite took the new garment that was on him, tore it in twelve pieces, and said to Jeroboam, “Take ten pieces; for the LORD, the God of Israel, says, ‘Behold, I will tear the kingdom out of the hand of Solomon and will give ten tribes to you’”; 11:32 goes on, “(but he shall have one tribe, for my servant David’s sake and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel)”; and among the same words 11:35–36 gives, “but I will take the kingdom out of his son’s hand and will give it to you, even ten tribes. I will give one tribe to his son, that David my servant may have a lamp always before me in Jerusalem, the city which I have chosen for myself to put my name there.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 11:29–39, engwebp

      29At that time, when Jeroboam went out of Jerusalem, the prophet Ahijah the Shilonite found him on the way. Now Ahijah had clad himself with a new garment; and the two of them were alone in the field.

      30Ahijah took the new garment that was on him, and tore it in twelve pieces.

      31He said to Jeroboam, “Take ten pieces; for the LORD, the God of Israel, says, ‘Behold, I will tear the kingdom out of the hand of Solomon and will give ten tribes to you

      32(but he shall have one tribe, for my servant David’s sake and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel),

      33because they have forsaken me, and have worshiped Ashtoreth the goddess of the Sidonians, Chemosh the god of Moab, and Milcom the god of the children of Ammon. They have not walked in my ways, to do that which is right in my eyes, and to keep my statutes and my ordinances, as David his father did.

      34“‘However, I will not take the whole kingdom out of his hand, but I will make him prince all the days of his life for David my servant’s sake whom I chose, who kept my commandments and my statutes,

      35but I will take the kingdom out of his son’s hand and will give it to you, even ten tribes.

      36I will give one tribe to his son, that David my servant may have a lamp always before me in Jerusalem, the city which I have chosen for myself to put my name there.

      37I will take you, and you shall reign according to all that your soul desires, and shall be king over Israel.

      38It shall be, if you will listen to all that I command you, and will walk in my ways, and do that which is right in my eyes, to keep my statutes and my commandments, as David my servant did, that I will be with you, and will build you a sure house, as I built for David, and will give Israel to you.

      39I will afflict the offspring of David for this, but not forever.’”

  • 1 Kings 12:20 says that all Israel called Jeroboam to the congregation and made him king over all Israel, and that “There was no one who followed David’s house, except for the tribe of Judah only.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 12:16–20, engwebp

      16When all Israel saw that the king didn’t listen to them, the people answered the king, saying, “What portion have we in David? We don’t have an inheritance in the son of Jesse. To your tents, Israel! Now see to your own house, David.” So Israel departed to their tents.

      17But as for the children of Israel who lived in the cities of Judah, Rehoboam reigned over them.

      18Then King Rehoboam sent Adoram, who was over the men subject to forced labor; and all Israel stoned him to death with stones. King Rehoboam hurried to get himself up to his chariot, to flee to Jerusalem.

      19So Israel rebelled against David’s house to this day.

      20When all Israel heard that Jeroboam had returned, they sent and called him to the congregation, and made him king over all Israel. There was no one who followed David’s house, except for the tribe of Judah only.

  • 1 Kings 12:21 says, “When Rehoboam had come to Jerusalem, he assembled all the house of Judah and the tribe of Benjamin, a hundred and eighty thousand chosen men who were warriors”, and at 12:22–23 the word of God comes to Shemaiah the man of God and tells him to speak “to Rehoboam the son of Solomon, king of Judah, and to all the house of Judah and Benjamin, and to the rest of the people”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 12:21–24, engwebp

      21When Rehoboam had come to Jerusalem, he assembled all the house of Judah and the tribe of Benjamin, a hundred and eighty thousand chosen men who were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon.

      22But the word of God came to Shemaiah the man of God, saying,

      23“Speak to Rehoboam the son of Solomon, king of Judah, and to all the house of Judah and Benjamin, and to the rest of the people, saying,

      24‘The LORD says, “You shall not go up or fight against your brothers, the children of Israel. Everyone return to his house; for this thing is from me.”’” So they listened to the LORD’s word, and returned and went their way, according to the LORD’s word.

1 Kings 11:31–32 gives, among the words Ahijah speaks to Jeroboam as the word of the LORD, the God of Israel, ten tribes to Jeroboam and one tribe to Solomon (the Korean Revised Version reads 한 지파를 솔로몬에게 주리니; WEB “he shall have one tribe”), and 11:35–36 says, “I will give one tribe to his son”. 12:20 says that there was no one who followed David’s house, except for the tribe of Judah only; 12:21 names all the house of Judah and the tribe of Benjamin, whom Rehoboam assembled, and 12:23 all the house of Judah and Benjamin, to whom the word of God tells Shemaiah to speak. The text does not say how the one tribe of chapter 11 stands to the tribe of Judah and the tribe of Benjamin in chapter 12. This collection records what each passage says and does not decide how they fit together.

Unresolved interpretation: Jeroboam’s death in the days of Abijah and Asa
  • 2 Chronicles 13:19–20 says Jeroboam did not recover strength in Abijah’s days, and the LORD struck him and he died.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 13:19–20, engwebp

      19Abijah pursued Jeroboam, and took cities from him: Bethel with its villages, Jeshanah with its villages, and Ephron with its villages.

      20Jeroboam didn’t recover strength again in the days of Abijah. The LORD struck him, and he died.

  • 1 Kings 15:25–26 says Jeroboam’s son Nadab began to reign over Israel in Asa’s second year.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 15:25–31, engwebp

      25Nadab the son of Jeroboam began to reign over Israel in the second year of Asa king of Judah; and he reigned over Israel two years.

      26He did that which was evil in the LORD’s sight, and walked in the way of his father, and in his sin with which he made Israel to sin.

      27Baasha the son of Ahijah, of the house of Issachar, conspired against him; and Baasha struck him at Gibbethon, which belonged to the Philistines; for Nadab and all Israel were besieging Gibbethon.

      28Even in the third year of Asa king of Judah, Baasha killed him and reigned in his place.

      29As soon as he was king, he struck all the house of Jeroboam. He didn’t leave to Jeroboam any who breathed, until he had destroyed him, according to the saying of the LORD, which he spoke by his servant Ahijah the Shilonite;

      30for the sins of Jeroboam which he sinned, and with which he made Israel to sin, because of his provocation with which he provoked the LORD, the God of Israel, to anger.

      31Now the rest of the acts of Nadab, and all that he did, aren’t they written in the book of the chronicles of the kings of Israel?

The passages relate Jeroboam’s death and the succession of his son Nadab to different reigns. This collection does not fix the precise time or reconcile the accounts.

Azariah son of Oded and the prophecy of Oded

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Azariah son of Oded and the prophecy of Oded
  • 2 Chronicles 15:1–7 says God’s Spirit comes on Azariah son of Oded and Azariah goes out and speaks to Asa.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 15:1–7, engwebp

      1The Spirit of God came on Azariah the son of Oded.

      2He went out to meet Asa, and said to him, “Hear me, Asa, and all Judah and Benjamin! The LORD is with you while you are with him; and if you seek him, he will be found by you; but if you forsake him, he will forsake you.

      3Now for a long time Israel was without the true God, without a teaching priest, and without law.

      4But when in their distress they turned to the LORD, the God of Israel, and sought him, he was found by them.

      5In those times there was no peace to him who went out, nor to him who came in; but great troubles were on all the inhabitants of the lands.

      6They were broken in pieces, nation against nation, and city against city; for God troubled them with all adversity.

      7But you be strong! Don’t let your hands be slack, for your work will be rewarded.”

  • 2 Chronicles 15:8 says Asa heard these words and the prophecy of Oded the prophet.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 15:8–9, engwebp

      8When Asa heard these words and the prophecy of Oded the prophet, he took courage, and put away the abominations out of all the land of Judah and Benjamin, and out of the cities which he had taken from the hill country of Ephraim; and he renewed the LORD’s altar that was before the LORD’s porch.

      9He gathered all Judah and Benjamin, and those who lived with them out of Ephraim, Manasseh, and Simeon; for they came to him out of Israel in abundance when they saw that the LORD his God was with him.

The first passage presents Azariah as the speaker, while the next calls the words Oded’s prophecy. This collection does not decide how the father’s name and the attribution of the prophecy relate.

Hanani the seer who rebuked Asa and Hanani the father of Jehu

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Hanani the seer who rebuked Asa and Hanani the father of Jehu
  • 1 Kings 16:1 says the LORD’s word against Baasha came to Jehu son of Hanani.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 16:1–4, engwebp

      1The LORD’s word came to Jehu the son of Hanani against Baasha, saying,

      2“Because I exalted you out of the dust and made you prince over my people Israel, and you have walked in the way of Jeroboam and have made my people Israel to sin, to provoke me to anger with their sins,

      3behold, I will utterly sweep away Baasha and his house; and I will make your house like the house of Jeroboam the son of Nebat.

      4The dogs will eat Baasha’s descendants who die in the city; and he who dies of his in the field, the birds of the sky will eat.”

  • 2 Chronicles 16:7–9 says Hanani the seer came to Asa and rebuked him for relying on Syria’s king.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 16:7–9, engwebp

      7At that time Hanani the seer came to Asa king of Judah, and said to him, “Because you have relied on the king of Syria, and have not relied on the LORD your God, therefore the army of the king of Syria has escaped out of your hand.

      8Weren’t the Ethiopians and the Lubim a huge army, with chariots and exceedingly many horsemen? Yet, because you relied on the LORD, he delivered them into your hand.

      9For the LORD’s eyes run back and forth throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him. You have done foolishly in this; for from now on you will have wars.”

  • 2 Chronicles 19:2 calls Jehu “the son of Hanani the seer” in WEB, while the Korean Revised Version reads 하나니의 아들 선견자 예후. At 20:34 Jehoshaphat’s acts are said to be written in the history of Jehu son of Hanani.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 19:1–3, engwebp

      1Jehoshaphat the king of Judah returned to his house in peace to Jerusalem.

      2Jehu the son of Hanani the seer went out to meet him, and said to King Jehoshaphat, “Should you help the wicked, and love those who hate the LORD? Because of this, wrath is on you from before the LORD.

      3Nevertheless there are good things found in you, in that you have put away the Asheroth out of the land, and have set your heart to seek God.”

    • 2CH 20:31–34, engwebp

      31So Jehoshaphat reigned over Judah. He was thirty-five years old when he began to reign. He reigned twenty-five years in Jerusalem. His mother’s name was Azubah the daughter of Shilhi.

      32He walked in the way of Asa his father, and didn’t turn away from it, doing that which was right in the LORD’s eyes.

      33However the high places were not taken away, and the people had still not set their hearts on the God of their fathers.

      34Now the rest of the acts of Jehoshaphat, first and last, behold, they are written in the history of Jehu the son of Hanani, which is included in the book of the kings of Israel.

1 Kings 16:1 names Jehu son of Hanani as the recipient of the word against Baasha, and 2 Chronicles 16:7 names Hanani the seer as Asa’s rebuker. At 2 Chronicles 19:2 the Korean Revised Version reads Jehu as the seer, whereas WEB reads Hanani as the seer; 20:34 names the history of Jehu son of Hanani. This collection does not decide whether Jehu’s father and the seer who rebuked Asa are one person.

Abel Maim and Abel Beth Maacah struck by Ben Hadad

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Abel Maim and Abel Beth Maacah struck by Ben Hadad
  • 1 Kings 15:20 says Ben Hadad’s captains struck Ijon, Dan, Abel Beth Maacah, and all Chinneroth.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 15:16–22, engwebp

      16There was war between Asa and Baasha king of Israel all their days.

      17Baasha king of Israel went up against Judah, and built Ramah, that he might not allow anyone to go out or come in to Asa king of Judah.

      18Then Asa took all the silver and the gold that was left in the treasures of the LORD’s house, and the treasures of the king’s house, and delivered it into the hand of his servants. Then King Asa sent them to Ben Hadad, the son of Tabrimmon, the son of Hezion, king of Syria, who lived at Damascus, saying,

      19“Let there be a treaty between me and you, like that between my father and your father. Behold, I have sent to you a present of silver and gold. Go, break your treaty with Baasha king of Israel, that he may depart from me.”

      20Ben Hadad listened to King Asa, and sent the captains of his armies against the cities of Israel, and struck Ijon, and Dan, and Abel Beth Maacah, and all Chinneroth, with all the land of Naphtali.

      21When Baasha heard of it, he stopped building Ramah, and lived in Tirzah.

      22Then King Asa made a proclamation to all Judah. No one was exempted. They carried away the stones of Ramah, and its timber, with which Baasha had built; and King Asa used it to build Geba of Benjamin, and Mizpah.

  • 2 Chronicles 16:4 says Ben Hadad’s captains struck Ijon, Dan, Abel Maim, and Naphtali’s storage cities.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 16:1–6, engwebp

      1In the thirty-sixth year of Asa’s reign, Baasha king of Israel went up against Judah, and built Ramah, that he might not allow anyone to go out or come in to Asa king of Judah.

      2Then Asa brought out silver and gold out of the treasures of the LORD’s house and of the king’s house, and sent to Ben Hadad king of Syria, who lived at Damascus, saying,

      3“Let there be a treaty between me and you, as there was between my father and your father. Behold, I have sent you silver and gold. Go, break your treaty with Baasha king of Israel, that he may depart from me.”

      4Ben Hadad listened to King Asa, and sent the captains of his armies against the cities of Israel; and they struck Ijon, Dan, Abel Maim, and all the storage cities of Naphtali.

      5When Baasha heard of it, he stopped building Ramah, and let his work cease.

      6Then Asa the king took all Judah, and they carried away the stones and timber of Ramah, with which Baasha had built; and he built Geba and Mizpah with them.

The two accounts of the king’s attack name the third city differently. The passages alone do not establish whether the places are identical.

Baasha’s building of Ramah and Asa’s regnal years

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Baasha’s building of Ramah and Asa’s regnal years
  • 1 Kings 16:8 says Elah son of Baasha became king of Israel in the twenty-sixth year of Asa.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 16:8–14, engwebp

      8In the twenty-sixth year of Asa king of Judah, Elah the son of Baasha began to reign over Israel in Tirzah for two years.

      9His servant Zimri, captain of half his chariots, conspired against him. Now he was in Tirzah, drinking himself drunk in the house of Arza, who was over the household in Tirzah;

      10and Zimri went in and struck him and killed him in the twenty-seventh year of Asa king of Judah, and reigned in his place.

      11When he began to reign, as soon as he sat on his throne, he attacked all the house of Baasha. He didn’t leave him a single one who urinates on a wall among his relatives or his friends.

      12Thus Zimri destroyed all the house of Baasha, according to the LORD’s word which he spoke against Baasha by Jehu the prophet,

      13for all the sins of Baasha, and the sins of Elah his son, which they sinned and with which they made Israel to sin, to provoke the LORD, the God of Israel, to anger with their vanities.

      14Now the rest of the acts of Elah, and all that he did, aren’t they written in the book of the chronicles of the kings of Israel?

  • 2 Chronicles 16:1 says Baasha king of Israel came against Judah and built Ramah in Asa’s thirty-sixth year.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 16:1–6, engwebp

      1In the thirty-sixth year of Asa’s reign, Baasha king of Israel went up against Judah, and built Ramah, that he might not allow anyone to go out or come in to Asa king of Judah.

      2Then Asa brought out silver and gold out of the treasures of the LORD’s house and of the king’s house, and sent to Ben Hadad king of Syria, who lived at Damascus, saying,

      3“Let there be a treaty between me and you, as there was between my father and your father. Behold, I have sent you silver and gold. Go, break your treaty with Baasha king of Israel, that he may depart from me.”

      4Ben Hadad listened to King Asa, and sent the captains of his armies against the cities of Israel; and they struck Ijon, Dan, Abel Maim, and all the storage cities of Naphtali.

      5When Baasha heard of it, he stopped building Ramah, and let his work cease.

      6Then Asa the king took all Judah, and they carried away the stones and timber of Ramah, with which Baasha had built; and he built Geba and Mizpah with them.

The collection retains the regnal years given by each book and does not adjust the date of Baasha’s building of Ramah to reconcile them.

The high places Jehoshaphat removed and those said to remain

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The high places Jehoshaphat removed and those said to remain
  • 1 Kings 22:43 says Jehoshaphat did not remove the high places, and the people continued to sacrifice and burn incense there.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 22:41–50, engwebp

      41Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.

      42Jehoshaphat was thirty-five years old when he began to reign; and he reigned twenty-five years in Jerusalem. His mother’s name was Azubah the daughter of Shilhi.

      43He walked in all the way of Asa his father. He didn’t turn away from it, doing that which was right in the LORD’s eyes. However, the high places were not taken away. The people still sacrificed and burned incense on the high places.

      44Jehoshaphat made peace with the king of Israel.

      45Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he fought, aren’t they written in the book of the chronicles of the kings of Judah?

      46The remnant of the sodomites, that remained in the days of his father Asa, he put away out of the land.

      47There was no king in Edom. A deputy ruled.

      48Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they didn’t go, for the ships wrecked at Ezion Geber.

      49Then Ahaziah the son of Ahab said to Jehoshaphat, “Let my servants go with your servants in the ships.” But Jehoshaphat would not.

      50Jehoshaphat slept with his fathers, and was buried with his fathers in his father David’s city. Jehoram his son reigned in his place.

  • 2 Chronicles 17:6 says Jehoshaphat removed the high places and Asherah poles from Judah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 17:1–6, engwebp

      1Jehoshaphat his son reigned in his place, and strengthened himself against Israel.

      2He placed forces in all the fortified cities of Judah, and set garrisons in the land of Judah and in the cities of Ephraim, which Asa his father had taken.

      3The LORD was with Jehoshaphat, because he walked in the first ways of his father David, and didn’t seek the Baals,

      4but sought the God of his father, and walked in his commandments, and not in the ways of Israel.

      5Therefore the LORD established the kingdom in his hand. All Judah brought tribute to Jehoshaphat, and he had riches and honor in abundance.

      6His heart was lifted up in the ways of the LORD. Furthermore, he took away the high places and the Asherah poles out of Judah.

  • 2 Chronicles 20:31–34 says Jehoshaphat walked in Asa his father’s way, but the high places were not removed and the people had not set their hearts on their fathers’ God.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 20:31–34, engwebp

      31So Jehoshaphat reigned over Judah. He was thirty-five years old when he began to reign. He reigned twenty-five years in Jerusalem. His mother’s name was Azubah the daughter of Shilhi.

      32He walked in the way of Asa his father, and didn’t turn away from it, doing that which was right in the LORD’s eyes.

      33However the high places were not taken away, and the people had still not set their hearts on the God of their fathers.

      34Now the rest of the acts of Jehoshaphat, first and last, behold, they are written in the history of Jehu the son of Hanani, which is included in the book of the kings of Israel.

2 Chronicles 17:6 says Jehoshaphat removed high places from Judah, but 20:33 says they were not removed, as does 1 Kings 22:43. The collection keeps each statement without inferring different times or kinds of high places to reconcile them.

Unresolved interpretation: The Benjaminite commander’s name in 2 Chronicles 17:18
  • The Korean Revised Version names the commander of Benjaminite troops 여호사밧 at 17:18.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 17:14–19, engwebp

      14This was the numbering of them according to their fathers’ houses: From Judah, the captains of thousands: Adnah the captain, and with him three hundred thousand mighty men of valor;

      15and next to him Jehohanan the captain, and with him two hundred eighty thousand;

      16and next to him Amasiah the son of Zichri, who willingly offered himself to the LORD, and with him two hundred thousand mighty men of valor.

      17From Benjamin: Eliada, a mighty man of valor, and with him two hundred thousand armed with bow and shield;

      18and next to him Jehozabad, and with him one hundred eighty thousand ready and prepared for war.

      19These were those who waited on the king, in addition to those whom the king put in the fortified cities throughout all Judah.

  • WEB names the commander in the same roster position Jehozabad at 17:18.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 17:14–19, engwebp

      14This was the numbering of them according to their fathers’ houses: From Judah, the captains of thousands: Adnah the captain, and with him three hundred thousand mighty men of valor;

      15and next to him Jehohanan the captain, and with him two hundred eighty thousand;

      16and next to him Amasiah the son of Zichri, who willingly offered himself to the LORD, and with him two hundred thousand mighty men of valor.

      17From Benjamin: Eliada, a mighty man of valor, and with him two hundred thousand armed with bow and shield;

      18and next to him Jehozabad, and with him one hundred eighty thousand ready and prepared for war.

      19These were those who waited on the king, in addition to those whom the king put in the fortified cities throughout all Judah.

The collection preserves both editions’ names for the same roster position. It does not merge this commander with King Jehoshaphat or another Jehozabad, nor decide why the readings differ.

Unresolved interpretation: Jehoshaphat’s ships and his alliance with Ahaziah
  • 1 Kings 22:48–49 says Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they were wrecked at Ezion Geber; when Ahaziah afterward proposed sending his servants with Jehoshaphat’s, Jehoshaphat refused.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 22:41–50, engwebp

      41Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.

      42Jehoshaphat was thirty-five years old when he began to reign; and he reigned twenty-five years in Jerusalem. His mother’s name was Azubah the daughter of Shilhi.

      43He walked in all the way of Asa his father. He didn’t turn away from it, doing that which was right in the LORD’s eyes. However, the high places were not taken away. The people still sacrificed and burned incense on the high places.

      44Jehoshaphat made peace with the king of Israel.

      45Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he fought, aren’t they written in the book of the chronicles of the kings of Judah?

      46The remnant of the sodomites, that remained in the days of his father Asa, he put away out of the land.

      47There was no king in Edom. A deputy ruled.

      48Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they didn’t go, for the ships wrecked at Ezion Geber.

      49Then Ahaziah the son of Ahab said to Jehoshaphat, “Let my servants go with your servants in the ships.” But Jehoshaphat would not.

      50Jehoshaphat slept with his fathers, and was buried with his fathers in his father David’s city. Jehoram his son reigned in his place.

  • 2 Chronicles 20:35–37 says Jehoshaphat joined Ahaziah to build ships at Ezion Geber for Tarshish, and Eliezer prophesied that the LORD would destroy the work because of that alliance; the ships were wrecked.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 20:35–37, engwebp

      35After this, Jehoshaphat king of Judah joined himself with Ahaziah king of Israel. The same did very wickedly.

      36He joined himself with him to make ships to go to Tarshish. They made the ships in Ezion Geber.

      37Then Eliezer the son of Dodavahu of Mareshah prophesied against Jehoshaphat, saying, “Because you have joined yourself with Ahaziah, the LORD has destroyed your works.” The ships were wrecked, so that they were not able to go to Tarshish.

The accounts describe the ships’ destination, the timing of Ahaziah’s involvement, and Jehoshaphat’s response differently. This collection does not use one account to rewrite the other.

The Benjaminite commander’s name in 2 Chronicles 17:18

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The Benjaminite commander’s name in 2 Chronicles 17:18
  • The Korean Revised Version names the commander of Benjaminite troops 여호사밧 at 17:18.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 17:14–19, engwebp

      14This was the numbering of them according to their fathers’ houses: From Judah, the captains of thousands: Adnah the captain, and with him three hundred thousand mighty men of valor;

      15and next to him Jehohanan the captain, and with him two hundred eighty thousand;

      16and next to him Amasiah the son of Zichri, who willingly offered himself to the LORD, and with him two hundred thousand mighty men of valor.

      17From Benjamin: Eliada, a mighty man of valor, and with him two hundred thousand armed with bow and shield;

      18and next to him Jehozabad, and with him one hundred eighty thousand ready and prepared for war.

      19These were those who waited on the king, in addition to those whom the king put in the fortified cities throughout all Judah.

  • WEB names the commander in the same roster position Jehozabad at 17:18.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 17:14–19, engwebp

      14This was the numbering of them according to their fathers’ houses: From Judah, the captains of thousands: Adnah the captain, and with him three hundred thousand mighty men of valor;

      15and next to him Jehohanan the captain, and with him two hundred eighty thousand;

      16and next to him Amasiah the son of Zichri, who willingly offered himself to the LORD, and with him two hundred thousand mighty men of valor.

      17From Benjamin: Eliada, a mighty man of valor, and with him two hundred thousand armed with bow and shield;

      18and next to him Jehozabad, and with him one hundred eighty thousand ready and prepared for war.

      19These were those who waited on the king, in addition to those whom the king put in the fortified cities throughout all Judah.

The collection preserves both editions’ names for the same roster position. It does not merge this commander with King Jehoshaphat or another Jehozabad, nor decide why the readings differ.

Jehoshaphat’s ships and his alliance with Ahaziah

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The high places Jehoshaphat removed and those said to remain
  • 1 Kings 22:43 says Jehoshaphat did not remove the high places, and the people continued to sacrifice and burn incense there.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 22:41–50, engwebp

      41Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.

      42Jehoshaphat was thirty-five years old when he began to reign; and he reigned twenty-five years in Jerusalem. His mother’s name was Azubah the daughter of Shilhi.

      43He walked in all the way of Asa his father. He didn’t turn away from it, doing that which was right in the LORD’s eyes. However, the high places were not taken away. The people still sacrificed and burned incense on the high places.

      44Jehoshaphat made peace with the king of Israel.

      45Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he fought, aren’t they written in the book of the chronicles of the kings of Judah?

      46The remnant of the sodomites, that remained in the days of his father Asa, he put away out of the land.

      47There was no king in Edom. A deputy ruled.

      48Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they didn’t go, for the ships wrecked at Ezion Geber.

      49Then Ahaziah the son of Ahab said to Jehoshaphat, “Let my servants go with your servants in the ships.” But Jehoshaphat would not.

      50Jehoshaphat slept with his fathers, and was buried with his fathers in his father David’s city. Jehoram his son reigned in his place.

  • 2 Chronicles 17:6 says Jehoshaphat removed the high places and Asherah poles from Judah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 17:1–6, engwebp

      1Jehoshaphat his son reigned in his place, and strengthened himself against Israel.

      2He placed forces in all the fortified cities of Judah, and set garrisons in the land of Judah and in the cities of Ephraim, which Asa his father had taken.

      3The LORD was with Jehoshaphat, because he walked in the first ways of his father David, and didn’t seek the Baals,

      4but sought the God of his father, and walked in his commandments, and not in the ways of Israel.

      5Therefore the LORD established the kingdom in his hand. All Judah brought tribute to Jehoshaphat, and he had riches and honor in abundance.

      6His heart was lifted up in the ways of the LORD. Furthermore, he took away the high places and the Asherah poles out of Judah.

  • 2 Chronicles 20:31–34 says Jehoshaphat walked in Asa his father’s way, but the high places were not removed and the people had not set their hearts on their fathers’ God.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 20:31–34, engwebp

      31So Jehoshaphat reigned over Judah. He was thirty-five years old when he began to reign. He reigned twenty-five years in Jerusalem. His mother’s name was Azubah the daughter of Shilhi.

      32He walked in the way of Asa his father, and didn’t turn away from it, doing that which was right in the LORD’s eyes.

      33However the high places were not taken away, and the people had still not set their hearts on the God of their fathers.

      34Now the rest of the acts of Jehoshaphat, first and last, behold, they are written in the history of Jehu the son of Hanani, which is included in the book of the kings of Israel.

2 Chronicles 17:6 says Jehoshaphat removed high places from Judah, but 20:33 says they were not removed, as does 1 Kings 22:43. The collection keeps each statement without inferring different times or kinds of high places to reconcile them.

Unresolved interpretation: The Benjaminite commander’s name in 2 Chronicles 17:18
  • The Korean Revised Version names the commander of Benjaminite troops 여호사밧 at 17:18.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 17:14–19, engwebp

      14This was the numbering of them according to their fathers’ houses: From Judah, the captains of thousands: Adnah the captain, and with him three hundred thousand mighty men of valor;

      15and next to him Jehohanan the captain, and with him two hundred eighty thousand;

      16and next to him Amasiah the son of Zichri, who willingly offered himself to the LORD, and with him two hundred thousand mighty men of valor.

      17From Benjamin: Eliada, a mighty man of valor, and with him two hundred thousand armed with bow and shield;

      18and next to him Jehozabad, and with him one hundred eighty thousand ready and prepared for war.

      19These were those who waited on the king, in addition to those whom the king put in the fortified cities throughout all Judah.

  • WEB names the commander in the same roster position Jehozabad at 17:18.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 17:14–19, engwebp

      14This was the numbering of them according to their fathers’ houses: From Judah, the captains of thousands: Adnah the captain, and with him three hundred thousand mighty men of valor;

      15and next to him Jehohanan the captain, and with him two hundred eighty thousand;

      16and next to him Amasiah the son of Zichri, who willingly offered himself to the LORD, and with him two hundred thousand mighty men of valor.

      17From Benjamin: Eliada, a mighty man of valor, and with him two hundred thousand armed with bow and shield;

      18and next to him Jehozabad, and with him one hundred eighty thousand ready and prepared for war.

      19These were those who waited on the king, in addition to those whom the king put in the fortified cities throughout all Judah.

The collection preserves both editions’ names for the same roster position. It does not merge this commander with King Jehoshaphat or another Jehozabad, nor decide why the readings differ.

Unresolved interpretation: Jehoshaphat’s ships and his alliance with Ahaziah
  • 1 Kings 22:48–49 says Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they were wrecked at Ezion Geber; when Ahaziah afterward proposed sending his servants with Jehoshaphat’s, Jehoshaphat refused.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 22:41–50, engwebp

      41Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.

      42Jehoshaphat was thirty-five years old when he began to reign; and he reigned twenty-five years in Jerusalem. His mother’s name was Azubah the daughter of Shilhi.

      43He walked in all the way of Asa his father. He didn’t turn away from it, doing that which was right in the LORD’s eyes. However, the high places were not taken away. The people still sacrificed and burned incense on the high places.

      44Jehoshaphat made peace with the king of Israel.

      45Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he fought, aren’t they written in the book of the chronicles of the kings of Judah?

      46The remnant of the sodomites, that remained in the days of his father Asa, he put away out of the land.

      47There was no king in Edom. A deputy ruled.

      48Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they didn’t go, for the ships wrecked at Ezion Geber.

      49Then Ahaziah the son of Ahab said to Jehoshaphat, “Let my servants go with your servants in the ships.” But Jehoshaphat would not.

      50Jehoshaphat slept with his fathers, and was buried with his fathers in his father David’s city. Jehoram his son reigned in his place.

  • 2 Chronicles 20:35–37 says Jehoshaphat joined Ahaziah to build ships at Ezion Geber for Tarshish, and Eliezer prophesied that the LORD would destroy the work because of that alliance; the ships were wrecked.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 20:35–37, engwebp

      35After this, Jehoshaphat king of Judah joined himself with Ahaziah king of Israel. The same did very wickedly.

      36He joined himself with him to make ships to go to Tarshish. They made the ships in Ezion Geber.

      37Then Eliezer the son of Dodavahu of Mareshah prophesied against Jehoshaphat, saying, “Because you have joined yourself with Ahaziah, the LORD has destroyed your works.” The ships were wrecked, so that they were not able to go to Tarshish.

The accounts describe the ships’ destination, the timing of Ahaziah’s involvement, and Jehoshaphat’s response differently. This collection does not use one account to rewrite the other.

Jehoahaz in 2 Chronicles 21:17 and Ahaziah in 22:1

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jehoram of 1 Kings 22:50 and Joram of Matthew 1:8
  • Matthew 1:8 says in the genealogy, “Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • 1 Kings 22:41 says, “Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel”, and 22:50, “Jehoshaphat slept with his fathers, and was buried with his fathers in his father David’s city. Jehoram his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 22:41–50, engwebp

      41Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.

      42Jehoshaphat was thirty-five years old when he began to reign; and he reigned twenty-five years in Jerusalem. His mother’s name was Azubah the daughter of Shilhi.

      43He walked in all the way of Asa his father. He didn’t turn away from it, doing that which was right in the LORD’s eyes. However, the high places were not taken away. The people still sacrificed and burned incense on the high places.

      44Jehoshaphat made peace with the king of Israel.

      45Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he fought, aren’t they written in the book of the chronicles of the kings of Judah?

      46The remnant of the sodomites, that remained in the days of his father Asa, he put away out of the land.

      47There was no king in Edom. A deputy ruled.

      48Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they didn’t go, for the ships wrecked at Ezion Geber.

      49Then Ahaziah the son of Ahab said to Jehoshaphat, “Let my servants go with your servants in the ships.” But Jehoshaphat would not.

      50Jehoshaphat slept with his fathers, and was buried with his fathers in his father David’s city. Jehoram his son reigned in his place.

  • 2 Kings 8:16 says, “In the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being king of Judah then, Jehoram the son of Jehoshaphat king of Judah began to reign”; 8:21, “Then Joram crossed over to Zair, and all his chariots with him”; and 8:24, “Joram slept with his fathers, and was buried with his fathers in David’s city; and Ahaziah his son reigned in his place.” The Korean Revised Version calls the son of Jehoshaphat 여호람 throughout 8:16–24; WEB calls him Jehoram at 8:16 and Joram at 8:21, 8:23 and 8:24, and calls the son of Ahab Joram too (8:16, 8:25, 8:28–29).
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:16–19, engwebp

      16In the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being king of Judah then, Jehoram the son of Jehoshaphat king of Judah began to reign.

      17He was thirty-two years old when he began to reign. He reigned eight years in Jerusalem.

      18He walked in the way of the kings of Israel, as did Ahab’s house, for he married Ahab’s daughter. He did that which was evil in the LORD’s sight.

      19However, the LORD would not destroy Judah, for David his servant’s sake, as he promised him to give to him a lamp for his children always.

    • 2KI 8:20–22, engwebp

      20In his days Edom revolted from under the hand of Judah, and made a king over themselves.

      21Then Joram crossed over to Zair, and all his chariots with him; and he rose up by night and struck the Edomites who surrounded him with the captains of the chariots; and the people fled to their tents.

      22So Edom revolted from under the hand of Judah to this day. Then Libnah revolted at the same time.

    • 2KI 8:23–24, engwebp

      23The rest of the acts of Joram, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      24Joram slept with his fathers, and was buried with his fathers in David’s city; and Ahaziah his son reigned in his place.

Matthew 1:8 says that Jehoshaphat became the father of Joram; 1 Kings 22:50 says that Jehoram, the son of Jehoshaphat, reigned in his place; and 2 Kings 8:16–24 tells how the son of Jehoshaphat king of Judah began to reign and slept with his fathers. Both editions read 요람 / Joram at Matthew 1:8 and 여호람 / Jehoram at 1 Kings 22:50. At 2 Kings 8:16–24 the Korean Revised Version reads 여호람, and WEB reads Jehoram at 8:16 and Joram at 8:21, 8:23 and 8:24; the same chapter calls the son of Ahab 요람 / Joram too. The text does not say that Jehoram the son of Jehoshaphat is the Joram of Matthew 1:8. This collection records Jehoram the son of Jehoshaphat apart from the Joram of Matthew 1:8 (Joram the son of Ahab is another entry again), and does not decide whether they are the same man.

Unresolved interpretation: Ahab’s daughter of 2 Kings 8:18 and Athaliah of 8:26
  • 2 Kings 8:16 says, “In the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being king of Judah then, Jehoram the son of Jehoshaphat king of Judah began to reign”, and 8:18, “He walked in the way of the kings of Israel, as did Ahab’s house, for he married Ahab’s daughter.” These verses do not name the daughter.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:16–19, engwebp

      16In the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being king of Judah then, Jehoram the son of Jehoshaphat king of Judah began to reign.

      17He was thirty-two years old when he began to reign. He reigned eight years in Jerusalem.

      18He walked in the way of the kings of Israel, as did Ahab’s house, for he married Ahab’s daughter. He did that which was evil in the LORD’s sight.

      19However, the LORD would not destroy Judah, for David his servant’s sake, as he promised him to give to him a lamp for his children always.

  • 2 Kings 8:25–26 says, “In the twelfth year of Joram the son of Ahab king of Israel, Ahaziah the son of Jehoram king of Judah began to reign. Ahaziah was twenty-two years old when he began to reign; and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri king of Israel”, and 8:27 ends, “for he was the son-in-law of Ahab’s house.” At 8:26 the Korean Revised Version reads 이스라엘 왕 오므리의 손녀, the granddaughter of Omri king of Israel.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:25–27, engwebp

      25In the twelfth year of Joram the son of Ahab king of Israel, Ahaziah the son of Jehoram king of Judah began to reign.

      26Ahaziah was twenty-two years old when he began to reign; and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri king of Israel.

      27He walked in the way of Ahab’s house and did that which was evil in the LORD’s sight, as did Ahab’s house, for he was the son-in-law of Ahab’s house.

2 Kings 8:18 says that Jehoram the son of Jehoshaphat walked in the way of the kings of Israel, as did Ahab’s house, “for he married Ahab’s daughter”, and does not name the daughter. 8:26 gives the name of the mother of Ahaziah the son of Jehoram as Athaliah; the Korean Revised Version calls her 이스라엘 왕 오므리의 손녀, the granddaughter of Omri king of Israel, and WEB “the daughter of Omri king of Israel”. 8:27 calls Ahaziah “the son-in-law of Ahab’s house”. The text does not say whether Athaliah is the daughter of Ahab whom Jehoram married. This collection records Athaliah as the mother of Ahaziah, as 8:26 says, records no father of hers, whether Omri or Ahab, and no marriage with Jehoram, and decides nothing.

Unresolved interpretation: King Joram of 2 Kings 11:2
  • 2 Kings 8:23–24 says, “The rest of the acts of Joram, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah? Joram slept with his fathers, and was buried with his fathers in David’s city; and Ahaziah his son reigned in his place.” The Korean Revised Version names him 여호람 (Jehoram) in both verses.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:23–24, engwebp

      23The rest of the acts of Joram, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      24Joram slept with his fathers, and was buried with his fathers in David’s city; and Ahaziah his son reigned in his place.

  • 2 Kings 8:28 says that the Syrians wounded Joram the son of Ahab in the war against Hazael king of Syria at Ramoth Gilead, and 8:29 says, “King Joram returned to be healed in Jezreel from the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. Ahaziah the son of Jehoram, king of Judah, went down to see Joram the son of Ahab in Jezreel, because he was sick.” The Korean Revised Version reads 요람왕 for “King Joram” and 아합의 아들 요람 for “Joram the son of Ahab”, and names Ahaziah’s father 여호람 (Jehoram).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:28–29, engwebp

      28He went with Joram the son of Ahab to war against Hazael king of Syria at Ramoth Gilead, and the Syrians wounded Joram.

      29King Joram returned to be healed in Jezreel from the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. Ahaziah the son of Jehoram, king of Judah, went down to see Joram the son of Ahab in Jezreel, because he was sick.

  • 2 Kings 11:1–2 says, “Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal offspring. But Jehosheba, the daughter of King Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him away from among the king’s sons who were slain, even him and his nurse, and put them in the bedroom; and they hid him from Athaliah, so that he was not slain.” The Korean Revised Version reads 요람왕 for “King Joram”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 11:1–3, engwebp

      1Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal offspring.

      2But Jehosheba, the daughter of King Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him away from among the king’s sons who were slain, even him and his nurse, and put them in the bedroom; and they hid him from Athaliah, so that he was not slain.

      3He was with her hidden in the LORD’s house six years while Athaliah reigned over the land.

2 Kings 11:2 calls Jehosheba “the daughter of King Joram, sister of Ahaziah”, and does not say whose son that King Joram is. The Korean Revised Version names Ahaziah’s father 여호람 (Jehoram) at 8:23–24 and 8:29; WEB names him “Joram” at 8:23–24 and “Jehoram” at 8:29. The Korean Revised Version names the son of Ahab 요람 and 요람왕 at 8:28–29; WEB names him “Joram” and “King Joram”. The text does not say which of these two kings the King Joram of 11:2 is. This collection gives Jehosheba no father, records Jehosheba and Ahaziah as brother and sister, as 11:2 says, and does not decide which king is meant.

Unresolved interpretation: Jehoahaz in 2 Chronicles 21:17 and Ahaziah in 22:1
  • 21:17 names Jehoahaz as Jehoram’s only remaining youngest son.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 21:16–17, engwebp

      16The LORD stirred up against Jehoram the spirit of the Philistines and of the Arabians who are beside the Ethiopians;

      17and they came up against Judah, broke into it, and carried away all the possessions that were found in the king’s house, including his sons and his wives, so that there was no son left to him except Jehoahaz, the youngest of his sons.

  • 22:1 calls the youngest son of Jehoram whom the inhabitants make king Ahaziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:1–4, engwebp

      1The inhabitants of Jerusalem made Ahaziah his youngest son king in his place, because the band of men who came with the Arabians to the camp had slain all the oldest. So Ahaziah the son of Jehoram king of Judah reigned.

      2Ahaziah was forty-two years old when he began to reign, and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri.

      3He also walked in the ways of Ahab’s house, because his mother was his counselor in acting wickedly.

      4He did that which was evil in the LORD’s sight, as did Ahab’s house, for they were his counselors after the death of his father, to his destruction.

The descriptions follow one another, but both editions use different names; this collection does not establish identity merely from the names.

Unresolved interpretation: Ahaziah’s accession age: forty-two or twenty-two
  • 2 Chronicles 22:2 says Ahaziah was forty-two when he began to reign.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:1–4, engwebp

      1The inhabitants of Jerusalem made Ahaziah his youngest son king in his place, because the band of men who came with the Arabians to the camp had slain all the oldest. So Ahaziah the son of Jehoram king of Judah reigned.

      2Ahaziah was forty-two years old when he began to reign, and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri.

      3He also walked in the ways of Ahab’s house, because his mother was his counselor in acting wickedly.

      4He did that which was evil in the LORD’s sight, as did Ahab’s house, for they were his counselors after the death of his father, to his destruction.

  • 2 Kings 8:26 says Ahaziah was twenty-two when he began to reign.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:25–27, engwebp

      25In the twelfth year of Joram the son of Ahab king of Israel, Ahaziah the son of Jehoram king of Judah began to reign.

      26Ahaziah was twenty-two years old when he began to reign; and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri king of Israel.

      27He walked in the way of Ahab’s house and did that which was evil in the LORD’s sight, as did Ahab’s house, for he was the son-in-law of Ahab’s house.

Both values are retained as reported by their sources; neither is silently corrected.

Unresolved interpretation: Azariah in 2 Chronicles 22:6 and Ahaziah in 22:7
  • 22:6 calls the son of Jehoram king of Judah who visits the sick Joram Azariah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:5–7, engwebp

      5He also followed their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramoth Gilead; and the Syrians wounded Joram.

      6He returned to be healed in Jezreel of the wounds which they had given him at Ramah, when he fought against Hazael king of Syria. Azariah the son of Jehoram, king of Judah, went down to see Jehoram the son of Ahab in Jezreel, because he was sick.

      7Now the destruction of Ahaziah was of God, in that he went to Joram; for when he had come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off Ahab’s house.

  • 22:7 calls the one who visits Joram and meets Jehu Ahaziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:5–7, engwebp

      5He also followed their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramoth Gilead; and the Syrians wounded Joram.

      6He returned to be healed in Jezreel of the wounds which they had given him at Ramah, when he fought against Hazael king of Syria. Azariah the son of Jehoram, king of Judah, went down to see Jehoram the son of Ahab in Jezreel, because he was sick.

      7Now the destruction of Ahaziah was of God, in that he went to Joram; for when he had come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off Ahab’s house.

The visit is continuous, but the different names are not asserted to be aliases.

Ahaziah’s accession age: forty-two or twenty-two

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jehoahaz in 2 Chronicles 21:17 and Ahaziah in 22:1
  • 21:17 names Jehoahaz as Jehoram’s only remaining youngest son.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 21:16–17, engwebp

      16The LORD stirred up against Jehoram the spirit of the Philistines and of the Arabians who are beside the Ethiopians;

      17and they came up against Judah, broke into it, and carried away all the possessions that were found in the king’s house, including his sons and his wives, so that there was no son left to him except Jehoahaz, the youngest of his sons.

  • 22:1 calls the youngest son of Jehoram whom the inhabitants make king Ahaziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:1–4, engwebp

      1The inhabitants of Jerusalem made Ahaziah his youngest son king in his place, because the band of men who came with the Arabians to the camp had slain all the oldest. So Ahaziah the son of Jehoram king of Judah reigned.

      2Ahaziah was forty-two years old when he began to reign, and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri.

      3He also walked in the ways of Ahab’s house, because his mother was his counselor in acting wickedly.

      4He did that which was evil in the LORD’s sight, as did Ahab’s house, for they were his counselors after the death of his father, to his destruction.

The descriptions follow one another, but both editions use different names; this collection does not establish identity merely from the names.

Unresolved interpretation: Ahaziah’s accession age: forty-two or twenty-two
  • 2 Chronicles 22:2 says Ahaziah was forty-two when he began to reign.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:1–4, engwebp

      1The inhabitants of Jerusalem made Ahaziah his youngest son king in his place, because the band of men who came with the Arabians to the camp had slain all the oldest. So Ahaziah the son of Jehoram king of Judah reigned.

      2Ahaziah was forty-two years old when he began to reign, and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri.

      3He also walked in the ways of Ahab’s house, because his mother was his counselor in acting wickedly.

      4He did that which was evil in the LORD’s sight, as did Ahab’s house, for they were his counselors after the death of his father, to his destruction.

  • 2 Kings 8:26 says Ahaziah was twenty-two when he began to reign.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:25–27, engwebp

      25In the twelfth year of Joram the son of Ahab king of Israel, Ahaziah the son of Jehoram king of Judah began to reign.

      26Ahaziah was twenty-two years old when he began to reign; and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri king of Israel.

      27He walked in the way of Ahab’s house and did that which was evil in the LORD’s sight, as did Ahab’s house, for he was the son-in-law of Ahab’s house.

Both values are retained as reported by their sources; neither is silently corrected.

Unresolved interpretation: Azariah in 2 Chronicles 22:6 and Ahaziah in 22:7
  • 22:6 calls the son of Jehoram king of Judah who visits the sick Joram Azariah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:5–7, engwebp

      5He also followed their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramoth Gilead; and the Syrians wounded Joram.

      6He returned to be healed in Jezreel of the wounds which they had given him at Ramah, when he fought against Hazael king of Syria. Azariah the son of Jehoram, king of Judah, went down to see Jehoram the son of Ahab in Jezreel, because he was sick.

      7Now the destruction of Ahaziah was of God, in that he went to Joram; for when he had come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off Ahab’s house.

  • 22:7 calls the one who visits Joram and meets Jehu Ahaziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:5–7, engwebp

      5He also followed their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramoth Gilead; and the Syrians wounded Joram.

      6He returned to be healed in Jezreel of the wounds which they had given him at Ramah, when he fought against Hazael king of Syria. Azariah the son of Jehoram, king of Judah, went down to see Jehoram the son of Ahab in Jezreel, because he was sick.

      7Now the destruction of Ahaziah was of God, in that he went to Joram; for when he had come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off Ahab’s house.

The visit is continuous, but the different names are not asserted to be aliases.

Unresolved interpretation: The place and circumstances of Ahaziah’s death
  • 2 Chronicles 22:9 says Ahaziah hid in Samaria, was caught, brought to Jehu, and killed.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:8–9, engwebp

      8When Jehu was executing judgment on Ahab’s house, he found the princes of Judah and the sons of the brothers of Ahaziah serving Ahaziah, and killed them.

      9He sought Ahaziah, and they caught him (now he was hiding in Samaria), and they brought him to Jehu and killed him; and they buried him, for they said, “He is the son of Jehoshaphat, who sought the LORD with all his heart.” The house of Ahaziah had no power to hold the kingdom.

  • 2 Kings 9:27–28 says Ahaziah was attacked at the ascent of Gur, fled to Megiddo, and died there.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 9:27–29, engwebp

      27But when Ahaziah the king of Judah saw this, he fled by the way of the garden house. Jehu followed after him, and said, “Strike him also in the chariot!” They struck him at the ascent of Gur, which is by Ibleam. He fled to Megiddo, and died there.

      28His servants carried him in a chariot to Jerusalem, and buried him in his tomb with his fathers in David’s city.

      29In the eleventh year of Joram the son of Ahab, Ahaziah began to reign over Judah.

The two routes are retained separately rather than combined into an invented itinerary.

Azariah in 2 Chronicles 22:6 and Ahaziah in 22:7

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jehoahaz in 2 Chronicles 21:17 and Ahaziah in 22:1
  • 21:17 names Jehoahaz as Jehoram’s only remaining youngest son.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 21:16–17, engwebp

      16The LORD stirred up against Jehoram the spirit of the Philistines and of the Arabians who are beside the Ethiopians;

      17and they came up against Judah, broke into it, and carried away all the possessions that were found in the king’s house, including his sons and his wives, so that there was no son left to him except Jehoahaz, the youngest of his sons.

  • 22:1 calls the youngest son of Jehoram whom the inhabitants make king Ahaziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:1–4, engwebp

      1The inhabitants of Jerusalem made Ahaziah his youngest son king in his place, because the band of men who came with the Arabians to the camp had slain all the oldest. So Ahaziah the son of Jehoram king of Judah reigned.

      2Ahaziah was forty-two years old when he began to reign, and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri.

      3He also walked in the ways of Ahab’s house, because his mother was his counselor in acting wickedly.

      4He did that which was evil in the LORD’s sight, as did Ahab’s house, for they were his counselors after the death of his father, to his destruction.

The descriptions follow one another, but both editions use different names; this collection does not establish identity merely from the names.

Unresolved interpretation: Ahaziah’s accession age: forty-two or twenty-two
  • 2 Chronicles 22:2 says Ahaziah was forty-two when he began to reign.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:1–4, engwebp

      1The inhabitants of Jerusalem made Ahaziah his youngest son king in his place, because the band of men who came with the Arabians to the camp had slain all the oldest. So Ahaziah the son of Jehoram king of Judah reigned.

      2Ahaziah was forty-two years old when he began to reign, and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri.

      3He also walked in the ways of Ahab’s house, because his mother was his counselor in acting wickedly.

      4He did that which was evil in the LORD’s sight, as did Ahab’s house, for they were his counselors after the death of his father, to his destruction.

  • 2 Kings 8:26 says Ahaziah was twenty-two when he began to reign.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:25–27, engwebp

      25In the twelfth year of Joram the son of Ahab king of Israel, Ahaziah the son of Jehoram king of Judah began to reign.

      26Ahaziah was twenty-two years old when he began to reign; and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri king of Israel.

      27He walked in the way of Ahab’s house and did that which was evil in the LORD’s sight, as did Ahab’s house, for he was the son-in-law of Ahab’s house.

Both values are retained as reported by their sources; neither is silently corrected.

Unresolved interpretation: Azariah in 2 Chronicles 22:6 and Ahaziah in 22:7
  • 22:6 calls the son of Jehoram king of Judah who visits the sick Joram Azariah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:5–7, engwebp

      5He also followed their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramoth Gilead; and the Syrians wounded Joram.

      6He returned to be healed in Jezreel of the wounds which they had given him at Ramah, when he fought against Hazael king of Syria. Azariah the son of Jehoram, king of Judah, went down to see Jehoram the son of Ahab in Jezreel, because he was sick.

      7Now the destruction of Ahaziah was of God, in that he went to Joram; for when he had come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off Ahab’s house.

  • 22:7 calls the one who visits Joram and meets Jehu Ahaziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:5–7, engwebp

      5He also followed their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramoth Gilead; and the Syrians wounded Joram.

      6He returned to be healed in Jezreel of the wounds which they had given him at Ramah, when he fought against Hazael king of Syria. Azariah the son of Jehoram, king of Judah, went down to see Jehoram the son of Ahab in Jezreel, because he was sick.

      7Now the destruction of Ahaziah was of God, in that he went to Joram; for when he had come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off Ahab’s house.

The visit is continuous, but the different names are not asserted to be aliases.

Unresolved interpretation: The place and circumstances of Ahaziah’s death
  • 2 Chronicles 22:9 says Ahaziah hid in Samaria, was caught, brought to Jehu, and killed.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:8–9, engwebp

      8When Jehu was executing judgment on Ahab’s house, he found the princes of Judah and the sons of the brothers of Ahaziah serving Ahaziah, and killed them.

      9He sought Ahaziah, and they caught him (now he was hiding in Samaria), and they brought him to Jehu and killed him; and they buried him, for they said, “He is the son of Jehoshaphat, who sought the LORD with all his heart.” The house of Ahaziah had no power to hold the kingdom.

  • 2 Kings 9:27–28 says Ahaziah was attacked at the ascent of Gur, fled to Megiddo, and died there.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 9:27–29, engwebp

      27But when Ahaziah the king of Judah saw this, he fled by the way of the garden house. Jehu followed after him, and said, “Strike him also in the chariot!” They struck him at the ascent of Gur, which is by Ibleam. He fled to Megiddo, and died there.

      28His servants carried him in a chariot to Jerusalem, and buried him in his tomb with his fathers in David’s city.

      29In the eleventh year of Joram the son of Ahab, Ahaziah began to reign over Judah.

The two routes are retained separately rather than combined into an invented itinerary.

Jehoshabeath and Jehosheba, who hid Joash

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jehoshabeath and Jehosheba, who hid Joash
  • 2 Chronicles 22:11 says Jehoshabeath, Jehoram’s daughter, Ahaziah’s sister, and Jehoiada’s wife, hid Joash.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:10–12, engwebp

      10Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal offspring of the house of Judah.

      11But Jehoshabeath, the king’s daughter, took Joash the son of Ahaziah, and stealthily rescued him from among the king’s sons who were slain, and put him and his nurse in the bedroom. So Jehoshabeath, the daughter of King Jehoram, the wife of Jehoiada the priest (for she was the sister of Ahaziah), hid him from Athaliah, so that she didn’t kill him.

      12He was with them hidden in God’s house six years while Athaliah reigned over the land.

  • 2 Kings 11:2 says Jehosheba, Ahaziah’s sister, hid Joash.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 11:1–3, engwebp

      1Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal offspring.

      2But Jehosheba, the daughter of King Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him away from among the king’s sons who were slain, even him and his nurse, and put them in the bedroom; and they hid him from Athaliah, so that he was not slain.

      3He was with her hidden in the LORD’s house six years while Athaliah reigned over the land.

The rescue scenes correspond, but both editions give different names, so these remain separate nodes pending review.

The place and circumstances of Ahaziah’s death

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jehoahaz in 2 Chronicles 21:17 and Ahaziah in 22:1
  • 21:17 names Jehoahaz as Jehoram’s only remaining youngest son.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 21:16–17, engwebp

      16The LORD stirred up against Jehoram the spirit of the Philistines and of the Arabians who are beside the Ethiopians;

      17and they came up against Judah, broke into it, and carried away all the possessions that were found in the king’s house, including his sons and his wives, so that there was no son left to him except Jehoahaz, the youngest of his sons.

  • 22:1 calls the youngest son of Jehoram whom the inhabitants make king Ahaziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:1–4, engwebp

      1The inhabitants of Jerusalem made Ahaziah his youngest son king in his place, because the band of men who came with the Arabians to the camp had slain all the oldest. So Ahaziah the son of Jehoram king of Judah reigned.

      2Ahaziah was forty-two years old when he began to reign, and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri.

      3He also walked in the ways of Ahab’s house, because his mother was his counselor in acting wickedly.

      4He did that which was evil in the LORD’s sight, as did Ahab’s house, for they were his counselors after the death of his father, to his destruction.

The descriptions follow one another, but both editions use different names; this collection does not establish identity merely from the names.

Unresolved interpretation: Ahaziah’s accession age: forty-two or twenty-two
  • 2 Chronicles 22:2 says Ahaziah was forty-two when he began to reign.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:1–4, engwebp

      1The inhabitants of Jerusalem made Ahaziah his youngest son king in his place, because the band of men who came with the Arabians to the camp had slain all the oldest. So Ahaziah the son of Jehoram king of Judah reigned.

      2Ahaziah was forty-two years old when he began to reign, and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri.

      3He also walked in the ways of Ahab’s house, because his mother was his counselor in acting wickedly.

      4He did that which was evil in the LORD’s sight, as did Ahab’s house, for they were his counselors after the death of his father, to his destruction.

  • 2 Kings 8:26 says Ahaziah was twenty-two when he began to reign.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 8:25–27, engwebp

      25In the twelfth year of Joram the son of Ahab king of Israel, Ahaziah the son of Jehoram king of Judah began to reign.

      26Ahaziah was twenty-two years old when he began to reign; and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri king of Israel.

      27He walked in the way of Ahab’s house and did that which was evil in the LORD’s sight, as did Ahab’s house, for he was the son-in-law of Ahab’s house.

Both values are retained as reported by their sources; neither is silently corrected.

Unresolved interpretation: Azariah in 2 Chronicles 22:6 and Ahaziah in 22:7
  • 22:6 calls the son of Jehoram king of Judah who visits the sick Joram Azariah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:5–7, engwebp

      5He also followed their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramoth Gilead; and the Syrians wounded Joram.

      6He returned to be healed in Jezreel of the wounds which they had given him at Ramah, when he fought against Hazael king of Syria. Azariah the son of Jehoram, king of Judah, went down to see Jehoram the son of Ahab in Jezreel, because he was sick.

      7Now the destruction of Ahaziah was of God, in that he went to Joram; for when he had come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off Ahab’s house.

  • 22:7 calls the one who visits Joram and meets Jehu Ahaziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:5–7, engwebp

      5He also followed their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramoth Gilead; and the Syrians wounded Joram.

      6He returned to be healed in Jezreel of the wounds which they had given him at Ramah, when he fought against Hazael king of Syria. Azariah the son of Jehoram, king of Judah, went down to see Jehoram the son of Ahab in Jezreel, because he was sick.

      7Now the destruction of Ahaziah was of God, in that he went to Joram; for when he had come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off Ahab’s house.

The visit is continuous, but the different names are not asserted to be aliases.

Unresolved interpretation: The place and circumstances of Ahaziah’s death
  • 2 Chronicles 22:9 says Ahaziah hid in Samaria, was caught, brought to Jehu, and killed.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:8–9, engwebp

      8When Jehu was executing judgment on Ahab’s house, he found the princes of Judah and the sons of the brothers of Ahaziah serving Ahaziah, and killed them.

      9He sought Ahaziah, and they caught him (now he was hiding in Samaria), and they brought him to Jehu and killed him; and they buried him, for they said, “He is the son of Jehoshaphat, who sought the LORD with all his heart.” The house of Ahaziah had no power to hold the kingdom.

  • 2 Kings 9:27–28 says Ahaziah was attacked at the ascent of Gur, fled to Megiddo, and died there.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 9:27–29, engwebp

      27But when Ahaziah the king of Judah saw this, he fled by the way of the garden house. Jehu followed after him, and said, “Strike him also in the chariot!” They struck him at the ascent of Gur, which is by Ibleam. He fled to Megiddo, and died there.

      28His servants carried him in a chariot to Jerusalem, and buried him in his tomb with his fathers in David’s city.

      29In the eleventh year of Joram the son of Ahab, Ahaziah began to reign over Judah.

The two routes are retained separately rather than combined into an invented itinerary.

Names and parents of the servants who killed Joash

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jehoshabeath and Jehosheba, who hid Joash
  • 2 Chronicles 22:11 says Jehoshabeath, Jehoram’s daughter, Ahaziah’s sister, and Jehoiada’s wife, hid Joash.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 22:10–12, engwebp

      10Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal offspring of the house of Judah.

      11But Jehoshabeath, the king’s daughter, took Joash the son of Ahaziah, and stealthily rescued him from among the king’s sons who were slain, and put him and his nurse in the bedroom. So Jehoshabeath, the daughter of King Jehoram, the wife of Jehoiada the priest (for she was the sister of Ahaziah), hid him from Athaliah, so that she didn’t kill him.

      12He was with them hidden in God’s house six years while Athaliah reigned over the land.

  • 2 Kings 11:2 says Jehosheba, Ahaziah’s sister, hid Joash.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 11:1–3, engwebp

      1Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal offspring.

      2But Jehosheba, the daughter of King Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him away from among the king’s sons who were slain, even him and his nurse, and put them in the bedroom; and they hid him from Athaliah, so that he was not slain.

      3He was with her hidden in the LORD’s house six years while Athaliah reigned over the land.

The rescue scenes correspond, but both editions give different names, so these remain separate nodes pending review.

Unresolved interpretation: Names and parents of the servants who killed Joash
  • 2 Chronicles 24:25–26 names Zabad son of Shimeath and Jehozabad son of Shimrith as conspirators.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 24:25–27, engwebp

      25When they had departed from him (for they left him seriously wounded), his own servants conspired against him for the blood of the sons of Jehoiada the priest, and killed him on his bed, and he died. They buried him in David’s city, but they didn’t bury him in the tombs of the kings.

      26These are those who conspired against him: Zabad the son of Shimeath the Ammonitess and Jehozabad the son of Shimrith the Moabitess.

      27Now concerning his sons, the greatness of the burdens laid on him, and the rebuilding of God’s house, behold, they are written in the commentary of the book of the kings. Amaziah his son reigned in his place.

  • 2 Kings 12:20–21 names Jozacar son of Shimeath and Jehozabad son of Shomer as conspirators.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 12:19–21, engwebp

      19Now the rest of the acts of Joash, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      20His servants arose and made a conspiracy, and struck Joash at the house of Millo, on the way that goes down to Silla.

      21For Jozacar the son of Shimeath, and Jehozabad the son of Shomer, his servants, struck him, and he died; and they buried him with his fathers in David’s city; and Amaziah his son reigned in his place.

Zabad and Jozacar have different names; Jehozabad’s parent is named differently. Source-specific nodes remain separate pending review.

Unresolved interpretation: The father of Amaziah as written in 2 Chronicles 25:23
  • 2 Chronicles 25:1–4 describe Amaziah’s accession and the servants who killed his father; 25:25 calls him son of Joash king of Judah.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 25:1–4, engwebp

      1Amaziah was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother’s name was Jehoaddan, of Jerusalem.

      2He did that which was right in the LORD’s eyes, but not with a perfect heart.

      3Now when the kingdom was established to him, he killed his servants who had killed his father the king.

      4But he didn’t put their children to death, but did according to that which is written in the law in the book of Moses, as the LORD commanded, saying, “The fathers shall not die for the children, neither shall the children die for the fathers; but every man shall die for his own sin.”

    • 2CH 25:25–28, engwebp

      25Amaziah the son of Joash, king of Judah, lived for fifteen years after the death of Joash, son of Jehoahaz, king of Israel.

      26Now the rest of the acts of Amaziah, first and last, behold, aren’t they written in the book of the kings of Judah and Israel?

      27Now from the time that Amaziah turned away from following the LORD, they made a conspiracy against him in Jerusalem. He fled to Lachish, but they sent after him to Lachish and killed him there.

      28They brought him on horses and buried him with his fathers in the City of Judah.

  • 2 Chronicles 25:17 calls Joash king of Israel the son of Jehoahaz; 25:23 calls the captured Amaziah the son of Joash son of Jehoahaz.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 25:17–19, engwebp

      17Then Amaziah king of Judah consulted his advisers, and sent to Joash, the son of Jehoahaz, the son of Jehu, king of Israel, saying, “Come! Let’s look one another in the face.”

      18Joash king of Israel sent to Amaziah king of Judah, saying, “The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, ‘Give your daughter to my son as his wife. Then a wild animal that was in Lebanon passed by and trampled down the thistle.

      19You say to yourself that you have struck Edom; and your heart lifts you up to boast. Now stay at home. Why should you meddle with trouble, that you should fall, even you and Judah with you?’”

    • 2CH 25:20–24, engwebp

      20But Amaziah would not listen; for it was of God, that he might deliver them into the hand of their enemies, because they had sought after the gods of Edom.

      21So Joash king of Israel went up, and he and Amaziah king of Judah looked one another in the face at Beth Shemesh, which belongs to Judah.

      22Judah was defeated by Israel; so every man fled to his tent.

      23Joash king of Israel took Amaziah king of Judah, the son of Joash the son of Jehoahaz, at Beth Shemesh and brought him to Jerusalem, and broke down the wall of Jerusalem from the gate of Ephraim to the corner gate, four hundred cubits.

      24He took all the gold and silver, and all the vessels that were found in God’s house with Obed-Edom, and the treasures of the king’s house, and the hostages, and returned to Samaria.

  • 2 Kings 14:8–14 call Joash king of Israel son of Jehoahaz, but call the father of captured Amaziah Joash son of Ahaziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 14:8–14, engwebp

      8Then Amaziah sent messengers to Jehoash, the son of Jehoahaz son of Jehu, king of Israel, saying, “Come, let’s look one another in the face.”

      9Jehoash the king of Israel sent to Amaziah king of Judah, saying, “The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, ‘Give your daughter to my son as wife.’ Then a wild animal that was in Lebanon passed by, and trampled down the thistle.

      10You have indeed struck Edom, and your heart has lifted you up. Enjoy the glory of it, and stay at home; for why should you meddle to your harm, that you fall, even you, and Judah with you?”

      11But Amaziah would not listen. So Jehoash king of Israel went up; and he and Amaziah king of Judah looked one another in the face at Beth Shemesh, which belongs to Judah.

      12Judah was defeated by Israel; and each man fled to his tent.

      13Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Beth Shemesh and came to Jerusalem, then broke down the wall of Jerusalem from the gate of Ephraim to the corner gate, four hundred cubits.

      14He took all the gold and silver and all the vessels that were found in the LORD’s house and in the treasures of the king’s house, the hostages also, and returned to Samaria.

The wording of 2 Chronicles 25:23 is preserved, but does not merge the two Joashes or change Amaziah’s father. The collection does not decide why the passages differ.

The father of Amaziah as written in 2 Chronicles 25:23

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The father of Amaziah as written in 2 Chronicles 25:23
  • 2 Chronicles 25:1–4 describe Amaziah’s accession and the servants who killed his father; 25:25 calls him son of Joash king of Judah.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 25:1–4, engwebp

      1Amaziah was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother’s name was Jehoaddan, of Jerusalem.

      2He did that which was right in the LORD’s eyes, but not with a perfect heart.

      3Now when the kingdom was established to him, he killed his servants who had killed his father the king.

      4But he didn’t put their children to death, but did according to that which is written in the law in the book of Moses, as the LORD commanded, saying, “The fathers shall not die for the children, neither shall the children die for the fathers; but every man shall die for his own sin.”

    • 2CH 25:25–28, engwebp

      25Amaziah the son of Joash, king of Judah, lived for fifteen years after the death of Joash, son of Jehoahaz, king of Israel.

      26Now the rest of the acts of Amaziah, first and last, behold, aren’t they written in the book of the kings of Judah and Israel?

      27Now from the time that Amaziah turned away from following the LORD, they made a conspiracy against him in Jerusalem. He fled to Lachish, but they sent after him to Lachish and killed him there.

      28They brought him on horses and buried him with his fathers in the City of Judah.

  • 2 Chronicles 25:17 calls Joash king of Israel the son of Jehoahaz; 25:23 calls the captured Amaziah the son of Joash son of Jehoahaz.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 25:17–19, engwebp

      17Then Amaziah king of Judah consulted his advisers, and sent to Joash, the son of Jehoahaz, the son of Jehu, king of Israel, saying, “Come! Let’s look one another in the face.”

      18Joash king of Israel sent to Amaziah king of Judah, saying, “The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, ‘Give your daughter to my son as his wife. Then a wild animal that was in Lebanon passed by and trampled down the thistle.

      19You say to yourself that you have struck Edom; and your heart lifts you up to boast. Now stay at home. Why should you meddle with trouble, that you should fall, even you and Judah with you?’”

    • 2CH 25:20–24, engwebp

      20But Amaziah would not listen; for it was of God, that he might deliver them into the hand of their enemies, because they had sought after the gods of Edom.

      21So Joash king of Israel went up, and he and Amaziah king of Judah looked one another in the face at Beth Shemesh, which belongs to Judah.

      22Judah was defeated by Israel; so every man fled to his tent.

      23Joash king of Israel took Amaziah king of Judah, the son of Joash the son of Jehoahaz, at Beth Shemesh and brought him to Jerusalem, and broke down the wall of Jerusalem from the gate of Ephraim to the corner gate, four hundred cubits.

      24He took all the gold and silver, and all the vessels that were found in God’s house with Obed-Edom, and the treasures of the king’s house, and the hostages, and returned to Samaria.

  • 2 Kings 14:8–14 call Joash king of Israel son of Jehoahaz, but call the father of captured Amaziah Joash son of Ahaziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 14:8–14, engwebp

      8Then Amaziah sent messengers to Jehoash, the son of Jehoahaz son of Jehu, king of Israel, saying, “Come, let’s look one another in the face.”

      9Jehoash the king of Israel sent to Amaziah king of Judah, saying, “The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, ‘Give your daughter to my son as wife.’ Then a wild animal that was in Lebanon passed by, and trampled down the thistle.

      10You have indeed struck Edom, and your heart has lifted you up. Enjoy the glory of it, and stay at home; for why should you meddle to your harm, that you fall, even you, and Judah with you?”

      11But Amaziah would not listen. So Jehoash king of Israel went up; and he and Amaziah king of Judah looked one another in the face at Beth Shemesh, which belongs to Judah.

      12Judah was defeated by Israel; and each man fled to his tent.

      13Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Beth Shemesh and came to Jerusalem, then broke down the wall of Jerusalem from the gate of Ephraim to the corner gate, four hundred cubits.

      14He took all the gold and silver and all the vessels that were found in the LORD’s house and in the treasures of the king’s house, the hostages also, and returned to Samaria.

The wording of 2 Chronicles 25:23 is preserved, but does not merge the two Joashes or change Amaziah’s father. The collection does not decide why the passages differ.

Unresolved interpretation: Uzziah’s father in 2 Chronicles 26:1 and Matthew 1:8
  • 2 Chronicles 26:1 says all Judah made Uzziah king in place of his father Amaziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 26:1–5, engwebp

      1All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.

      2He built Eloth and restored it to Judah. After that the king slept with his fathers.

      3Uzziah was sixteen years old when he began to reign; and he reigned fifty-two years in Jerusalem. His mother’s name was Jechiliah, of Jerusalem.

      4He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      5He set himself to seek God in the days of Zechariah, who had understanding in the vision of God; and as long as he sought the LORD, God made him prosper.

  • Matthew 1:8 says in its genealogy that Joram became the father of Uzziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

The paternal wording of each passage is retained. The collection does not add a second father edge to Uzziah or merge people to remove the difference.

Unresolved interpretation: Building Eloth and the king’s death in 2 Chronicles 26:2
  • The Korean Revised Version says at 26:2 that after the king slept with his fathers, Uzziah built Eloth and restored it to Judah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 26:1–5, engwebp

      1All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.

      2He built Eloth and restored it to Judah. After that the king slept with his fathers.

      3Uzziah was sixteen years old when he began to reign; and he reigned fifty-two years in Jerusalem. His mother’s name was Jechiliah, of Jerusalem.

      4He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      5He set himself to seek God in the days of Zechariah, who had understanding in the vision of God; and as long as he sought the LORD, God made him prosper.

  • WEB says, “He built Eloth and restored it to Judah. After that the king slept with his fathers.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 26:1–5, engwebp

      1All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.

      2He built Eloth and restored it to Judah. After that the king slept with his fathers.

      3Uzziah was sixteen years old when he began to reign; and he reigned fifty-two years in Jerusalem. His mother’s name was Jechiliah, of Jerusalem.

      4He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      5He set himself to seek God in the days of Zechariah, who had understanding in the vision of God; and as long as he sought the LORD, God made him prosper.

The editions’ order and reference to the king are kept separately. The collection does not resolve WEB’s pronouns or change one edition’s sequence to match the other.

Unresolved interpretation: Amaziah’s burial: the City of Judah and David’s city
  • 2 Chronicles 25:28 says Amaziah was buried with his fathers in the City of Judah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 25:25–28, engwebp

      25Amaziah the son of Joash, king of Judah, lived for fifteen years after the death of Joash, son of Jehoahaz, king of Israel.

      26Now the rest of the acts of Amaziah, first and last, behold, aren’t they written in the book of the kings of Judah and Israel?

      27Now from the time that Amaziah turned away from following the LORD, they made a conspiracy against him in Jerusalem. He fled to Lachish, but they sent after him to Lachish and killed him there.

      28They brought him on horses and buried him with his fathers in the City of Judah.

  • 2 Kings 14:20 says Amaziah was brought to Jerusalem and buried with his fathers in David’s city.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 14:17–20, engwebp

      17Amaziah the son of Joash king of Judah lived after the death of Jehoash son of Jehoahaz, king of Israel, fifteen years.

      18Now the rest of the acts of Amaziah, aren’t they written in the book of the chronicles of the kings of Judah?

      19They made a conspiracy against him in Jerusalem, and he fled to Lachish; but they sent after him to Lachish and killed him there.

      20They brought him on horses, and he was buried at Jerusalem with his fathers in David’s city.

Both location phrases are preserved; the City of Judah in Chronicles is neither silently renamed David’s city nor assigned a distinct location.

Uzziah’s father in 2 Chronicles 26:1 and Matthew 1:8

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The father of Amaziah as written in 2 Chronicles 25:23
  • 2 Chronicles 25:1–4 describe Amaziah’s accession and the servants who killed his father; 25:25 calls him son of Joash king of Judah.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 25:1–4, engwebp

      1Amaziah was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother’s name was Jehoaddan, of Jerusalem.

      2He did that which was right in the LORD’s eyes, but not with a perfect heart.

      3Now when the kingdom was established to him, he killed his servants who had killed his father the king.

      4But he didn’t put their children to death, but did according to that which is written in the law in the book of Moses, as the LORD commanded, saying, “The fathers shall not die for the children, neither shall the children die for the fathers; but every man shall die for his own sin.”

    • 2CH 25:25–28, engwebp

      25Amaziah the son of Joash, king of Judah, lived for fifteen years after the death of Joash, son of Jehoahaz, king of Israel.

      26Now the rest of the acts of Amaziah, first and last, behold, aren’t they written in the book of the kings of Judah and Israel?

      27Now from the time that Amaziah turned away from following the LORD, they made a conspiracy against him in Jerusalem. He fled to Lachish, but they sent after him to Lachish and killed him there.

      28They brought him on horses and buried him with his fathers in the City of Judah.

  • 2 Chronicles 25:17 calls Joash king of Israel the son of Jehoahaz; 25:23 calls the captured Amaziah the son of Joash son of Jehoahaz.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 25:17–19, engwebp

      17Then Amaziah king of Judah consulted his advisers, and sent to Joash, the son of Jehoahaz, the son of Jehu, king of Israel, saying, “Come! Let’s look one another in the face.”

      18Joash king of Israel sent to Amaziah king of Judah, saying, “The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, ‘Give your daughter to my son as his wife. Then a wild animal that was in Lebanon passed by and trampled down the thistle.

      19You say to yourself that you have struck Edom; and your heart lifts you up to boast. Now stay at home. Why should you meddle with trouble, that you should fall, even you and Judah with you?’”

    • 2CH 25:20–24, engwebp

      20But Amaziah would not listen; for it was of God, that he might deliver them into the hand of their enemies, because they had sought after the gods of Edom.

      21So Joash king of Israel went up, and he and Amaziah king of Judah looked one another in the face at Beth Shemesh, which belongs to Judah.

      22Judah was defeated by Israel; so every man fled to his tent.

      23Joash king of Israel took Amaziah king of Judah, the son of Joash the son of Jehoahaz, at Beth Shemesh and brought him to Jerusalem, and broke down the wall of Jerusalem from the gate of Ephraim to the corner gate, four hundred cubits.

      24He took all the gold and silver, and all the vessels that were found in God’s house with Obed-Edom, and the treasures of the king’s house, and the hostages, and returned to Samaria.

  • 2 Kings 14:8–14 call Joash king of Israel son of Jehoahaz, but call the father of captured Amaziah Joash son of Ahaziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 14:8–14, engwebp

      8Then Amaziah sent messengers to Jehoash, the son of Jehoahaz son of Jehu, king of Israel, saying, “Come, let’s look one another in the face.”

      9Jehoash the king of Israel sent to Amaziah king of Judah, saying, “The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, ‘Give your daughter to my son as wife.’ Then a wild animal that was in Lebanon passed by, and trampled down the thistle.

      10You have indeed struck Edom, and your heart has lifted you up. Enjoy the glory of it, and stay at home; for why should you meddle to your harm, that you fall, even you, and Judah with you?”

      11But Amaziah would not listen. So Jehoash king of Israel went up; and he and Amaziah king of Judah looked one another in the face at Beth Shemesh, which belongs to Judah.

      12Judah was defeated by Israel; and each man fled to his tent.

      13Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Beth Shemesh and came to Jerusalem, then broke down the wall of Jerusalem from the gate of Ephraim to the corner gate, four hundred cubits.

      14He took all the gold and silver and all the vessels that were found in the LORD’s house and in the treasures of the king’s house, the hostages also, and returned to Samaria.

The wording of 2 Chronicles 25:23 is preserved, but does not merge the two Joashes or change Amaziah’s father. The collection does not decide why the passages differ.

Unresolved interpretation: Uzziah’s father in 2 Chronicles 26:1 and Matthew 1:8
  • 2 Chronicles 26:1 says all Judah made Uzziah king in place of his father Amaziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 26:1–5, engwebp

      1All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.

      2He built Eloth and restored it to Judah. After that the king slept with his fathers.

      3Uzziah was sixteen years old when he began to reign; and he reigned fifty-two years in Jerusalem. His mother’s name was Jechiliah, of Jerusalem.

      4He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      5He set himself to seek God in the days of Zechariah, who had understanding in the vision of God; and as long as he sought the LORD, God made him prosper.

  • Matthew 1:8 says in its genealogy that Joram became the father of Uzziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

The paternal wording of each passage is retained. The collection does not add a second father edge to Uzziah or merge people to remove the difference.

Unresolved interpretation: Building Eloth and the king’s death in 2 Chronicles 26:2
  • The Korean Revised Version says at 26:2 that after the king slept with his fathers, Uzziah built Eloth and restored it to Judah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 26:1–5, engwebp

      1All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.

      2He built Eloth and restored it to Judah. After that the king slept with his fathers.

      3Uzziah was sixteen years old when he began to reign; and he reigned fifty-two years in Jerusalem. His mother’s name was Jechiliah, of Jerusalem.

      4He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      5He set himself to seek God in the days of Zechariah, who had understanding in the vision of God; and as long as he sought the LORD, God made him prosper.

  • WEB says, “He built Eloth and restored it to Judah. After that the king slept with his fathers.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 26:1–5, engwebp

      1All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.

      2He built Eloth and restored it to Judah. After that the king slept with his fathers.

      3Uzziah was sixteen years old when he began to reign; and he reigned fifty-two years in Jerusalem. His mother’s name was Jechiliah, of Jerusalem.

      4He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      5He set himself to seek God in the days of Zechariah, who had understanding in the vision of God; and as long as he sought the LORD, God made him prosper.

The editions’ order and reference to the king are kept separately. The collection does not resolve WEB’s pronouns or change one edition’s sequence to match the other.

Unresolved interpretation: Amaziah’s burial: the City of Judah and David’s city
  • 2 Chronicles 25:28 says Amaziah was buried with his fathers in the City of Judah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 25:25–28, engwebp

      25Amaziah the son of Joash, king of Judah, lived for fifteen years after the death of Joash, son of Jehoahaz, king of Israel.

      26Now the rest of the acts of Amaziah, first and last, behold, aren’t they written in the book of the kings of Judah and Israel?

      27Now from the time that Amaziah turned away from following the LORD, they made a conspiracy against him in Jerusalem. He fled to Lachish, but they sent after him to Lachish and killed him there.

      28They brought him on horses and buried him with his fathers in the City of Judah.

  • 2 Kings 14:20 says Amaziah was brought to Jerusalem and buried with his fathers in David’s city.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 14:17–20, engwebp

      17Amaziah the son of Joash king of Judah lived after the death of Jehoash son of Jehoahaz, king of Israel, fifteen years.

      18Now the rest of the acts of Amaziah, aren’t they written in the book of the chronicles of the kings of Judah?

      19They made a conspiracy against him in Jerusalem, and he fled to Lachish; but they sent after him to Lachish and killed him there.

      20They brought him on horses, and he was buried at Jerusalem with his fathers in David’s city.

Both location phrases are preserved; the City of Judah in Chronicles is neither silently renamed David’s city nor assigned a distinct location.

Building Eloth and the king’s death in 2 Chronicles 26:2

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Azariah and Uzziah of 2 Kings 15
  • Matthew 1:8–9 records in the genealogy of Matthew 1:1–17, “Joram became the father of Uzziah. Uzziah became the father of Jotham.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • 2 Kings 14:21 says, “All the people of Judah took Azariah, who was sixteen years old, and made him king in the place of his father Amaziah”; 15:1, “In the twenty-seventh year of Jeroboam king of Israel, Azariah son of Amaziah king of Judah began to reign”; and 15:7, “Azariah slept with his fathers; and they buried him with his fathers in David’s city; and Jotham his son reigned in his place.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 14:21–22, engwebp

      21All the people of Judah took Azariah, who was sixteen years old, and made him king in the place of his father Amaziah.

      22He built Elath and restored it to Judah. After that the king slept with his fathers.

    • 2KI 15:1–7, engwebp

      1In the twenty-seventh year of Jeroboam king of Israel, Azariah son of Amaziah king of Judah began to reign.

      2He was sixteen years old when he began to reign, and he reigned fifty-two years in Jerusalem. His mother’s name was Jecoliah of Jerusalem.

      3He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      4However, the high places were not taken away. The people still sacrificed and burned incense in the high places.

      5The LORD struck the king, so that he was a leper to the day of his death, and lived in a separate house. Jotham, the king’s son, was over the household, judging the people of the land.

      6Now the rest of the acts of Azariah, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      7Azariah slept with his fathers; and they buried him with his fathers in David’s city; and Jotham his son reigned in his place.

  • 2 Kings 15:13 says, “Shallum the son of Jabesh began to reign in the thirty-ninth year of Uzziah king of Judah, and he reigned for a month in Samaria”, and 15:17, “In the thirty ninth year of Azariah king of Judah, Menahem the son of Gadi began to reign over Israel for ten years in Samaria.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 15:13–15, engwebp

      13Shallum the son of Jabesh began to reign in the thirty-ninth year of Uzziah king of Judah, and he reigned for a month in Samaria.

      14Menahem the son of Gadi went up from Tirzah, came to Samaria, struck Shallum the son of Jabesh in Samaria, killed him, and reigned in his place.

      15Now the rest of the acts of Shallum, and his conspiracy which he made, behold, they are written in the book of the chronicles of the kings of Israel.

    • 2KI 15:17–22, engwebp

      17In the thirty ninth year of Azariah king of Judah, Menahem the son of Gadi began to reign over Israel for ten years in Samaria.

      18He did that which was evil in the LORD’s sight. He didn’t depart all his days from the sins of Jeroboam the son of Nebat, with which he made Israel to sin.

      19Pul the king of Assyria came against the land, and Menahem gave Pul one thousand talents of silver, that his hand might be with him to confirm the kingdom in his hand.

      20Menahem exacted the money from Israel, even from all the mighty men of wealth, from each man fifty shekels of silver, to give to the king of Assyria. So the king of Assyria turned back, and didn’t stay there in the land.

      21Now the rest of the acts of Menahem, and all that he did, aren’t they written in the book of the chronicles of the kings of Israel?

      22Menahem slept with his fathers, and Pekahiah his son reigned in his place.

  • 2 Kings 15:30 names “the twentieth year of Jotham the son of Uzziah”; 15:32 says, “In the second year of Pekah the son of Remaliah king of Israel, Jotham the son of Uzziah king of Judah began to reign”; and 15:34, “He did that which was right in the LORD’s eyes. He did according to all that his father Uzziah had done.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 15:30–31, engwebp

      30Hoshea the son of Elah made a conspiracy against Pekah the son of Remaliah, attacked him, killed him, and reigned in his place, in the twentieth year of Jotham the son of Uzziah.

      31Now the rest of the acts of Pekah, and all that he did, behold, they are written in the book of the chronicles of the kings of Israel.

    • 2KI 15:32–38, engwebp

      32In the second year of Pekah the son of Remaliah king of Israel, Jotham the son of Uzziah king of Judah began to reign.

      33He was twenty-five years old when he began to reign, and he reigned sixteen years in Jerusalem. His mother’s name was Jerusha the daughter of Zadok.

      34He did that which was right in the LORD’s eyes. He did according to all that his father Uzziah had done.

      35However the high places were not taken away. The people still sacrificed and burned incense in the high places. He built the upper gate of the LORD’s house.

      36Now the rest of the acts of Jotham, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      37In those days, the LORD began to send Rezin the king of Syria and Pekah the son of Remaliah against Judah.

      38Jotham slept with his fathers, and was buried with his fathers in his father David’s city; and Ahaz his son reigned in his place.

  • 1 Chronicles 3:11–12 goes on after Joash, “Amaziah his son, Azariah his son, Jotham his son”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:10–16, engwebp

      10Solomon’s son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son,

      11Joram his son, Ahaziah his son, Joash his son,

      12Amaziah his son, Azariah his son, Jotham his son,

      13Ahaz his son, Hezekiah his son, Manasseh his son,

      14Amon his son, and Josiah his son.

      15The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.

      16The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.

2 Kings 14:21 and 15:1–7 say that Azariah the son of Amaziah was made king of Judah, and that Jotham his son reigned in his place. 15:30, 15:32 and 15:34 call Jotham the son of Uzziah, and Matthew 1:8–9 records that Joram became the father of Uzziah, and Uzziah the father of Jotham. 15:13 has Shallum begin to reign “in the thirty-ninth year of Uzziah king of Judah”, and 15:17 has Menahem begin to reign “In the thirty ninth year of Azariah king of Judah”. Both editions write the two names differently (the Korean Revised Version 아사랴 and 웃시야, WEB Azariah and Uzziah). The text does not say whether Azariah and Uzziah are the same man. This collection records Azariah the son of Amaziah apart from Uzziah, records both as Jotham’s father as the verses name them (Azariah at 15:7, Uzziah at 15:30–34), and does not decide whether they are the same man.

Unresolved interpretation: Uzziah’s father in 2 Chronicles 26:1 and Matthew 1:8
  • 2 Chronicles 26:1 says all Judah made Uzziah king in place of his father Amaziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 26:1–5, engwebp

      1All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.

      2He built Eloth and restored it to Judah. After that the king slept with his fathers.

      3Uzziah was sixteen years old when he began to reign; and he reigned fifty-two years in Jerusalem. His mother’s name was Jechiliah, of Jerusalem.

      4He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      5He set himself to seek God in the days of Zechariah, who had understanding in the vision of God; and as long as he sought the LORD, God made him prosper.

  • Matthew 1:8 says in its genealogy that Joram became the father of Uzziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

The paternal wording of each passage is retained. The collection does not add a second father edge to Uzziah or merge people to remove the difference.

Unresolved interpretation: Building Eloth and the king’s death in 2 Chronicles 26:2
  • The Korean Revised Version says at 26:2 that after the king slept with his fathers, Uzziah built Eloth and restored it to Judah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 26:1–5, engwebp

      1All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.

      2He built Eloth and restored it to Judah. After that the king slept with his fathers.

      3Uzziah was sixteen years old when he began to reign; and he reigned fifty-two years in Jerusalem. His mother’s name was Jechiliah, of Jerusalem.

      4He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      5He set himself to seek God in the days of Zechariah, who had understanding in the vision of God; and as long as he sought the LORD, God made him prosper.

  • WEB says, “He built Eloth and restored it to Judah. After that the king slept with his fathers.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 26:1–5, engwebp

      1All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.

      2He built Eloth and restored it to Judah. After that the king slept with his fathers.

      3Uzziah was sixteen years old when he began to reign; and he reigned fifty-two years in Jerusalem. His mother’s name was Jechiliah, of Jerusalem.

      4He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      5He set himself to seek God in the days of Zechariah, who had understanding in the vision of God; and as long as he sought the LORD, God made him prosper.

The editions’ order and reference to the king are kept separately. The collection does not resolve WEB’s pronouns or change one edition’s sequence to match the other.

Unresolved interpretation: The earthquake of Amos 1:1 and of Zechariah 14:5
  • Amos 1:1 says, “The words of Amos, who was among the herdsmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah and in the days of Jeroboam the son of Joash, king of Israel, two years before the earthquake.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • AMO 1:1–2, engwebp

      1The words of Amos, who was among the herdsmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah and in the days of Jeroboam the son of Joash, king of Israel, two years before the earthquake.

      2He said: “The LORD will roar from Zion, and utter his voice from Jerusalem; and the pastures of the shepherds will mourn, and the top of Carmel will wither.”

  • Zechariah 14:5 says, “Yes, you shall flee, just like you fled from before the earthquake in the days of Uzziah king of Judah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEC 14:1–5, engwebp

      1Behold, a day of the LORD comes, when your plunder will be divided within you.

      2For I will gather all nations against Jerusalem to battle; and the city will be taken, the houses rifled, and the women ravished. Half of the city will go out into captivity, and the rest of the people will not be cut off from the city.

      3Then the LORD will go out and fight against those nations, as when he fought in the day of battle.

      4His feet will stand in that day on the Mount of Olives, which is before Jerusalem on the east; and the Mount of Olives will be split in two from east to west, making a very great valley. Half of the mountain will move toward the north, and half of it toward the south.

      5You shall flee by the valley of my mountains, for the valley of the mountains shall reach to Azel. Yes, you shall flee, just like you fled from before the earthquake in the days of Uzziah king of Judah. The LORD my God will come, and all the holy ones with you.

Amos 1:1 places the words Amos saw in the days of Uzziah king of Judah and of Jeroboam the son of Joash, king of Israel, “two years before the earthquake”, and Zechariah 14:5, in the words about a day of the LORD, gives “just like you fled from before the earthquake in the days of Uzziah king of Judah”. The text does not say whether the two verses speak of one earthquake. This collection records both verses under Uzziah, reckons no year, and does not decide it.

Amaziah’s burial: the City of Judah and David’s city

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The father of Amaziah as written in 2 Chronicles 25:23
  • 2 Chronicles 25:1–4 describe Amaziah’s accession and the servants who killed his father; 25:25 calls him son of Joash king of Judah.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 25:1–4, engwebp

      1Amaziah was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother’s name was Jehoaddan, of Jerusalem.

      2He did that which was right in the LORD’s eyes, but not with a perfect heart.

      3Now when the kingdom was established to him, he killed his servants who had killed his father the king.

      4But he didn’t put their children to death, but did according to that which is written in the law in the book of Moses, as the LORD commanded, saying, “The fathers shall not die for the children, neither shall the children die for the fathers; but every man shall die for his own sin.”

    • 2CH 25:25–28, engwebp

      25Amaziah the son of Joash, king of Judah, lived for fifteen years after the death of Joash, son of Jehoahaz, king of Israel.

      26Now the rest of the acts of Amaziah, first and last, behold, aren’t they written in the book of the kings of Judah and Israel?

      27Now from the time that Amaziah turned away from following the LORD, they made a conspiracy against him in Jerusalem. He fled to Lachish, but they sent after him to Lachish and killed him there.

      28They brought him on horses and buried him with his fathers in the City of Judah.

  • 2 Chronicles 25:17 calls Joash king of Israel the son of Jehoahaz; 25:23 calls the captured Amaziah the son of Joash son of Jehoahaz.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 25:17–19, engwebp

      17Then Amaziah king of Judah consulted his advisers, and sent to Joash, the son of Jehoahaz, the son of Jehu, king of Israel, saying, “Come! Let’s look one another in the face.”

      18Joash king of Israel sent to Amaziah king of Judah, saying, “The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, ‘Give your daughter to my son as his wife. Then a wild animal that was in Lebanon passed by and trampled down the thistle.

      19You say to yourself that you have struck Edom; and your heart lifts you up to boast. Now stay at home. Why should you meddle with trouble, that you should fall, even you and Judah with you?’”

    • 2CH 25:20–24, engwebp

      20But Amaziah would not listen; for it was of God, that he might deliver them into the hand of their enemies, because they had sought after the gods of Edom.

      21So Joash king of Israel went up, and he and Amaziah king of Judah looked one another in the face at Beth Shemesh, which belongs to Judah.

      22Judah was defeated by Israel; so every man fled to his tent.

      23Joash king of Israel took Amaziah king of Judah, the son of Joash the son of Jehoahaz, at Beth Shemesh and brought him to Jerusalem, and broke down the wall of Jerusalem from the gate of Ephraim to the corner gate, four hundred cubits.

      24He took all the gold and silver, and all the vessels that were found in God’s house with Obed-Edom, and the treasures of the king’s house, and the hostages, and returned to Samaria.

  • 2 Kings 14:8–14 call Joash king of Israel son of Jehoahaz, but call the father of captured Amaziah Joash son of Ahaziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 14:8–14, engwebp

      8Then Amaziah sent messengers to Jehoash, the son of Jehoahaz son of Jehu, king of Israel, saying, “Come, let’s look one another in the face.”

      9Jehoash the king of Israel sent to Amaziah king of Judah, saying, “The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, ‘Give your daughter to my son as wife.’ Then a wild animal that was in Lebanon passed by, and trampled down the thistle.

      10You have indeed struck Edom, and your heart has lifted you up. Enjoy the glory of it, and stay at home; for why should you meddle to your harm, that you fall, even you, and Judah with you?”

      11But Amaziah would not listen. So Jehoash king of Israel went up; and he and Amaziah king of Judah looked one another in the face at Beth Shemesh, which belongs to Judah.

      12Judah was defeated by Israel; and each man fled to his tent.

      13Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Beth Shemesh and came to Jerusalem, then broke down the wall of Jerusalem from the gate of Ephraim to the corner gate, four hundred cubits.

      14He took all the gold and silver and all the vessels that were found in the LORD’s house and in the treasures of the king’s house, the hostages also, and returned to Samaria.

The wording of 2 Chronicles 25:23 is preserved, but does not merge the two Joashes or change Amaziah’s father. The collection does not decide why the passages differ.

Unresolved interpretation: Uzziah’s father in 2 Chronicles 26:1 and Matthew 1:8
  • 2 Chronicles 26:1 says all Judah made Uzziah king in place of his father Amaziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 26:1–5, engwebp

      1All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.

      2He built Eloth and restored it to Judah. After that the king slept with his fathers.

      3Uzziah was sixteen years old when he began to reign; and he reigned fifty-two years in Jerusalem. His mother’s name was Jechiliah, of Jerusalem.

      4He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      5He set himself to seek God in the days of Zechariah, who had understanding in the vision of God; and as long as he sought the LORD, God made him prosper.

  • Matthew 1:8 says in its genealogy that Joram became the father of Uzziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

The paternal wording of each passage is retained. The collection does not add a second father edge to Uzziah or merge people to remove the difference.

Unresolved interpretation: Building Eloth and the king’s death in 2 Chronicles 26:2
  • The Korean Revised Version says at 26:2 that after the king slept with his fathers, Uzziah built Eloth and restored it to Judah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 26:1–5, engwebp

      1All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.

      2He built Eloth and restored it to Judah. After that the king slept with his fathers.

      3Uzziah was sixteen years old when he began to reign; and he reigned fifty-two years in Jerusalem. His mother’s name was Jechiliah, of Jerusalem.

      4He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      5He set himself to seek God in the days of Zechariah, who had understanding in the vision of God; and as long as he sought the LORD, God made him prosper.

  • WEB says, “He built Eloth and restored it to Judah. After that the king slept with his fathers.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 26:1–5, engwebp

      1All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.

      2He built Eloth and restored it to Judah. After that the king slept with his fathers.

      3Uzziah was sixteen years old when he began to reign; and he reigned fifty-two years in Jerusalem. His mother’s name was Jechiliah, of Jerusalem.

      4He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      5He set himself to seek God in the days of Zechariah, who had understanding in the vision of God; and as long as he sought the LORD, God made him prosper.

The editions’ order and reference to the king are kept separately. The collection does not resolve WEB’s pronouns or change one edition’s sequence to match the other.

Unresolved interpretation: Amaziah’s burial: the City of Judah and David’s city
  • 2 Chronicles 25:28 says Amaziah was buried with his fathers in the City of Judah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 25:25–28, engwebp

      25Amaziah the son of Joash, king of Judah, lived for fifteen years after the death of Joash, son of Jehoahaz, king of Israel.

      26Now the rest of the acts of Amaziah, first and last, behold, aren’t they written in the book of the kings of Judah and Israel?

      27Now from the time that Amaziah turned away from following the LORD, they made a conspiracy against him in Jerusalem. He fled to Lachish, but they sent after him to Lachish and killed him there.

      28They brought him on horses and buried him with his fathers in the City of Judah.

  • 2 Kings 14:20 says Amaziah was brought to Jerusalem and buried with his fathers in David’s city.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 14:17–20, engwebp

      17Amaziah the son of Joash king of Judah lived after the death of Jehoash son of Jehoahaz, king of Israel, fifteen years.

      18Now the rest of the acts of Amaziah, aren’t they written in the book of the chronicles of the kings of Judah?

      19They made a conspiracy against him in Jerusalem, and he fled to Lachish; but they sent after him to Lachish and killed him there.

      20They brought him on horses, and he was buried at Jerusalem with his fathers in David’s city.

Both location phrases are preserved; the City of Judah in Chronicles is neither silently renamed David’s city nor assigned a distinct location.

Obed-Edom in 2 Chronicles 25:24 and the doorkeeper in 1 Chronicles

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Obed-Edom in 2 Chronicles 25:24 and the doorkeeper in 1 Chronicles
  • 1 Chronicles 26:1–11 name Obed-Edom the doorkeeper and his sons in David’s day.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 26:1–11, engwebp

      1For the divisions of the doorkeepers: of the Korahites, Meshelemiah the son of Kore, of the sons of Asaph.

      2Meshelemiah had sons: Zechariah the firstborn, Jediael the second, Zebadiah the third, Jathniel the fourth,

      3Elam the fifth, Jehohanan the sixth, and Eliehoenai the seventh.

      4Obed-Edom had sons: Shemaiah the firstborn, Jehozabad the second, Joah the third, Sacar the fourth, Nethanel the fifth,

      5Ammiel the sixth, Issachar the seventh, and Peullethai the eighth; for God blessed him.

      6Sons were also born to Shemaiah his son, who ruled over the house of their father; for they were mighty men of valor.

      7The sons of Shemaiah: Othni, Rephael, Obed, and Elzabad, whose relatives were valiant men, Elihu, and Semachiah.

      8All these were of the sons of Obed-Edom with their sons and their brothers, able men in strength for the service: sixty-two of Obed-Edom.

      9Meshelemiah had sons and brothers, eighteen valiant men.

      10Also Hosah, of the children of Merari, had sons: Shimri the chief (for though he was not the firstborn, yet his father made him chief),

      11Hilkiah the second, Tebaliah the third, and Zechariah the fourth. All the sons and brothers of Hosah were thirteen.

  • At 2 Chronicles 25:24 the Korean Revised Version says Obed-Edom guarded the temple treasure; WEB says the treasure was found with Obed-Edom.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 25:20–24, engwebp

      20But Amaziah would not listen; for it was of God, that he might deliver them into the hand of their enemies, because they had sought after the gods of Edom.

      21So Joash king of Israel went up, and he and Amaziah king of Judah looked one another in the face at Beth Shemesh, which belongs to Judah.

      22Judah was defeated by Israel; so every man fled to his tent.

      23Joash king of Israel took Amaziah king of Judah, the son of Joash the son of Jehoahaz, at Beth Shemesh and brought him to Jerusalem, and broke down the wall of Jerusalem from the gate of Ephraim to the corner gate, four hundred cubits.

      24He took all the gold and silver, and all the vessels that were found in God’s house with Obed-Edom, and the treasures of the king’s house, and the hostages, and returned to Samaria.

The passages share the name Obed-Edom but do not identify the men or state a family descent. The collection keeps them apart without a relation.

The prophets called Oded in the times of Asa and Ahaz

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Azariah son of Oded and the prophecy of Oded
  • 2 Chronicles 15:1–7 says God’s Spirit comes on Azariah son of Oded and Azariah goes out and speaks to Asa.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 15:1–7, engwebp

      1The Spirit of God came on Azariah the son of Oded.

      2He went out to meet Asa, and said to him, “Hear me, Asa, and all Judah and Benjamin! The LORD is with you while you are with him; and if you seek him, he will be found by you; but if you forsake him, he will forsake you.

      3Now for a long time Israel was without the true God, without a teaching priest, and without law.

      4But when in their distress they turned to the LORD, the God of Israel, and sought him, he was found by them.

      5In those times there was no peace to him who went out, nor to him who came in; but great troubles were on all the inhabitants of the lands.

      6They were broken in pieces, nation against nation, and city against city; for God troubled them with all adversity.

      7But you be strong! Don’t let your hands be slack, for your work will be rewarded.”

  • 2 Chronicles 15:8 says Asa heard these words and the prophecy of Oded the prophet.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 15:8–9, engwebp

      8When Asa heard these words and the prophecy of Oded the prophet, he took courage, and put away the abominations out of all the land of Judah and Benjamin, and out of the cities which he had taken from the hill country of Ephraim; and he renewed the LORD’s altar that was before the LORD’s porch.

      9He gathered all Judah and Benjamin, and those who lived with them out of Ephraim, Manasseh, and Simeon; for they came to him out of Israel in abundance when they saw that the LORD his God was with him.

The first passage presents Azariah as the speaker, while the next calls the words Oded’s prophecy. This collection does not decide how the father’s name and the attribution of the prophecy relate.

Unresolved interpretation: The prophets called Oded in the times of Asa and Ahaz
  • 2 Chronicles 15:8 says Asa heard the prophecy of Oded the prophet.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 15:8–9, engwebp

      8When Asa heard these words and the prophecy of Oded the prophet, he took courage, and put away the abominations out of all the land of Judah and Benjamin, and out of the cities which he had taken from the hill country of Ephraim; and he renewed the LORD’s altar that was before the LORD’s porch.

      9He gathered all Judah and Benjamin, and those who lived with them out of Ephraim, Manasseh, and Simeon; for they came to him out of Israel in abundance when they saw that the LORD his God was with him.

  • 2 Chronicles 28:9–11 reports Oded, a prophet at Samaria, telling Israel’s army to return its captives.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 28:9–11, engwebp

      9But a prophet of the LORD was there, whose name was Oded; and he went out to meet the army that came to Samaria, and said to them, “Behold, because the LORD, the God of your fathers, was angry with Judah, he has delivered them into your hand, and you have slain them in a rage which has reached up to heaven.

      10Now you intend to degrade the children of Judah and Jerusalem as male and female slaves for yourselves. Aren’t there even with you trespasses of your own against the LORD your God?

      11Now hear me therefore, and send back the captives that you have taken captive from your brothers, for the fierce wrath of the LORD is on you.”

Both passages name a prophet Oded, but depict different royal eras. Without a stated identification, the entries remain separate pending review.

Singular or plural child of Ahaz burned in the fire

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Singular or plural child of Ahaz burned in the fire
  • 2 Kings 16:3 says Ahaz made his son pass through the fire.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 16:1–4, engwebp

      1In the seventeenth year of Pekah the son of Remaliah, Ahaz the son of Jotham king of Judah began to reign.

      2Ahaz was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem. He didn’t do that which was right in the LORD his God’s eyes, like David his father.

      3But he walked in the way of the kings of Israel, and even made his son to pass through the fire, according to the abominations of the nations whom the LORD cast out from before the children of Israel.

      4He sacrificed and burned incense in the high places, on the hills, and under every green tree.

  • 2 Chronicles 28:3 says Ahaz burned his children in the fire.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 28:1–4, engwebp

      1Ahaz was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem. He didn’t do that which was right in the LORD’s eyes, like David his father,

      2but he walked in the ways of the kings of Israel, and also made molten images for the Baals.

      3Moreover he burned incense in the valley of the son of Hinnom, and burned his children in the fire, according to the abominations of the nations whom the LORD cast out before the children of Israel.

      4He sacrificed and burned incense in the high places, and on the hills, and under every green tree.

The number of children and the relation between these descriptions remain unresolved; each wording is retained.

The names Abi and Abijah for Hezekiah’s mother

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The names Abi and Abijah for Hezekiah’s mother
  • 2 Kings 18:1–3 names Hezekiah as Ahaz’s son and his mother as Abi daughter of Zechariah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 18:1–3, engwebp

      1Now in the third year of Hoshea son of Elah king of Israel, Hezekiah the son of Ahaz king of Judah began to reign.

      2He was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother’s name was Abi the daughter of Zechariah.

      3He did that which was right in the LORD’s eyes, according to all that David his father had done.

  • 2 Chronicles 29:1–2 names Hezekiah’s mother as Abijah daughter of Zechariah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 29:1–2, engwebp

      1Hezekiah began to reign when he was twenty-five years old, and he reigned twenty-nine years in Jerusalem. His mother’s name was Abijah, the daughter of Zechariah.

      2He did that which was right in the LORD’s eyes, according to all that David his father had done.

Both accounts say Hezekiah became king at twenty-five and reigned twenty-nine years in Jerusalem, but they spell his mother’s name Abi and Abijah, and the Korean text spells her father’s name 스가리야 and 스가랴. Their identities remain unresolved in separate entries, and no second mother edge to Hezekiah is added.

Unresolved interpretation: The sign in 2 Chronicles 32:24 and the sign in 2 Kings 20
  • 2 Chronicles 32:24 says the LORD answered Hezekiah’s prayer during his terminal illness and gave him a sign, without describing it.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 32:24–26, engwebp

      24In those days Hezekiah was terminally ill, and he prayed to the LORD; and he spoke to him, and gave him a sign.

      25But Hezekiah didn’t reciprocate appropriate to the benefit done for him, because his heart was lifted up. Therefore there was wrath on him, Judah, and Jerusalem.

      26However, Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the LORD’s wrath didn’t come on them in the days of Hezekiah.

  • 2 Kings 20:8–11 recount Hezekiah asking for a sign of recovery and the shadow retreating ten steps on Ahaz’s sundial.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 20:8–11, engwebp

      8Hezekiah said to Isaiah, “What will be the sign that the LORD will heal me, and that I will go up to the LORD’s house the third day?”

      9Isaiah said, “This will be the sign to you from the LORD, that the LORD will do the thing that he has spoken: should the shadow go forward ten steps, or go back ten steps?”

      10Hezekiah answered, “It is a light thing for the shadow to go forward ten steps. No, but let the shadow return backward ten steps.”

      11Isaiah the prophet cried to the LORD; and he brought the shadow ten steps backward, by which it had gone down on the sundial of Ahaz.

  • Isaiah 38:1–8 gives, among the words that the LORD’s word to Isaiah tells him to say to Hezekiah, “This shall be the sign to you from the LORD, that the LORD will do this thing that he has spoken. Behold, I will cause the shadow on the sundial, which has gone down on the sundial of Ahaz with the sun, to return backward ten steps,” and says, “So the sun returned ten steps on the sundial on which it had gone down.” Isaiah 38:21–22 says, “Hezekiah also had said, ‘What is the sign that I will go up to the LORD’s house?’”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ISA 38:1–8, engwebp

      1In those days Hezekiah was sick and near death. Isaiah the prophet, the son of Amoz, came to him, and said to him, “The LORD says, ‘Set your house in order, for you will die, and not live.’”

      2Then Hezekiah turned his face to the wall and prayed to the LORD,

      3and said, “Remember now, LORD, I beg you, how I have walked before you in truth and with a perfect heart, and have done that which is good in your sight.” Then Hezekiah wept bitterly.

      4Then the LORD’s word came to Isaiah, saying,

      5“Go, and tell Hezekiah, ‘The LORD, the God of David your father, says, “I have heard your prayer. I have seen your tears. Behold, I will add fifteen years to your life.

      6I will deliver you and this city out of the hand of the king of Assyria, and I will defend this city.

      7This shall be the sign to you from the LORD, that the LORD will do this thing that he has spoken.

      8Behold, I will cause the shadow on the sundial, which has gone down on the sundial of Ahaz with the sun, to return backward ten steps.”’” So the sun returned ten steps on the sundial on which it had gone down.

    • ISA 38:21–22, engwebp

      21Now Isaiah had said, “Let them take a cake of figs, and lay it for a poultice on the boil, and he shall recover.”

      22Hezekiah also had said, “What is the sign that I will go up to the LORD’s house?”

2 Chronicles 32:24 says only that Hezekiah was terminally ill and prayed to the LORD, “and he spoke to him, and gave him a sign.” 2 Kings 20:8–11 tells that Hezekiah asked for a sign, that Isaiah asked whether the shadow should go forward ten steps or go back ten steps, and that Isaiah the prophet cried to the LORD, and he brought the shadow ten steps backward on the sundial of Ahaz. Isaiah 38:1–8 gives the sign among the words the LORD’s word to Isaiah tells him to say to Hezekiah, and then says that the sun returned ten steps on the sundial; Isaiah 38:21–22 gives Hezekiah’s question of the sign as something he “had said”. This collection keeps each account in its own book’s order, does not carry the details of one book into another, and does not decide how the three accounts stand to one another.

Unresolved interpretation: The Babylonian envoys’ purpose and sender
  • 2 Chronicles 32:31 says envoys of Babylon’s princes ask about the wonder done in the land.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 32:31, engwebp

      31However, concerning the ambassadors of the princes of Babylon, who sent to him to inquire of the wonder that was done in the land, God left him to test him, that he might know all that was in his heart.

  • 2 Kings 20:12–15 say King Berodach Baladan of Babylon sends letters and a gift after hearing of Hezekiah’s illness, and Hezekiah shows his possessions.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 20:12–15, engwebp

      12At that time Berodach Baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he had heard that Hezekiah had been sick.

      13Hezekiah listened to them, and showed them all the storehouse of his precious things—the silver, the gold, the spices, and the precious oil, and the house of his armor, and all that was found in his treasures. There was nothing in his house, or in all his dominion, that Hezekiah didn’t show them.

      14Then Isaiah the prophet came to King Hezekiah, and said to him, “What did these men say? From where did they come to you?” Hezekiah said, “They have come from a far country, even from Babylon.”

      15He said, “What have they seen in your house?” Hezekiah answered, “They have seen all that is in my house. There is nothing among my treasures that I have not shown them.”

  • Isaiah 39:1–2 says, “At that time, Merodach-baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he heard that he had been sick, and had recovered,” and that Hezekiah was pleased with them, and showed them the house of his precious things.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ISA 39:1–2, engwebp

      1At that time, Merodach-baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he heard that he had been sick, and had recovered.

      2Hezekiah was pleased with them, and showed them the house of his precious things, the silver, the gold, the spices, and the precious oil, and all the house of his armor, and all that was found in his treasures. There was nothing in his house, nor in all his dominion, that Hezekiah didn’t show them.

Each book’s sender and stated purpose are kept. 2 Chronicles 32:31 says that the princes of Babylon sent ambassadors to him to inquire of the wonder that was done in the land. 2 Kings 20:12 says that Berodach Baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he had heard that Hezekiah had been sick, and Isaiah 39:1 that Merodach-baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he heard that he had been sick, and had recovered. Both editions write the name otherwise in the two books (the Korean Revised Version: 부로닥발라단, 므로닥발라단). This collection records the two names under the one entry of Berodach Baladan, with Isaiah’s spelling as its alias. The princes in Chronicles are not renamed as the king, and the stated motives of the three books are not combined.

Unresolved interpretation: Hezekiah of Zephaniah 1:1
  • 2 Kings 18:1 says, “Now in the third year of Hoshea son of Elah king of Israel, Hezekiah the son of Ahaz king of Judah began to reign.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 18:1–3, engwebp

      1Now in the third year of Hoshea son of Elah king of Israel, Hezekiah the son of Ahaz king of Judah began to reign.

      2He was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother’s name was Abi the daughter of Zechariah.

      3He did that which was right in the LORD’s eyes, according to all that David his father had done.

  • 2 Kings 20:21 says, “Hezekiah slept with his fathers, and Manasseh his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 20:20–21, engwebp

      20Now the rest of the acts of Hezekiah, and all his might, and how he made the pool, and the conduit, and brought water into the city, aren’t they written in the book of the chronicles of the kings of Judah?

      21Hezekiah slept with his fathers, and Manasseh his son reigned in his place.

  • Zephaniah 1:1 names “Zephaniah, the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEP 1:1–6, engwebp

      1The LORD’s word which came to Zephaniah, the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah, in the days of Josiah, the son of Amon, king of Judah.

      2I will utterly sweep away everything from the surface of the earth, says the LORD.

      3I will sweep away man and animal. I will sweep away the birds of the sky, the fish of the sea, and the heaps of rubble with the wicked. I will cut off man from the surface of the earth, says the LORD.

      4I will stretch out my hand against Judah and against all the inhabitants of Jerusalem. I will cut off the remnant of Baal from this place—the name of the idolatrous and pagan priests,

      5those who worship the army of the sky on the housetops, those who worship and swear by the LORD and also swear by Malcam,

      6those who have turned back from following the LORD, and those who haven’t sought the LORD nor inquired after him.

2 Kings 18:1 says that Hezekiah the son of Ahaz king of Judah began to reign, and 20:21 that Hezekiah slept with his fathers, and Manasseh his son reigned in his place. Zephaniah 1:1 names Zephaniah, to whom the LORD’s word came in the days of Josiah the son of Amon, king of Judah, as “Zephaniah, the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah”; the Korean Revised Version reads there 히스기야의 현손이요 아마랴의 증손, the great-great-grandson of Hezekiah and great-grandson of Amariah. Both editions write the name alike in the two books, and Zephaniah 1:1 gives this Hezekiah no title. The text does not say whether the Hezekiah of Zephaniah 1:1 is Hezekiah king of Judah. This collection records the name in the list zep-1-1, linked to no entry, and does not decide it.

The sign in 2 Chronicles 32:24 and the sign in 2 Kings 20

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The names Abi and Abijah for Hezekiah’s mother
  • 2 Kings 18:1–3 names Hezekiah as Ahaz’s son and his mother as Abi daughter of Zechariah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 18:1–3, engwebp

      1Now in the third year of Hoshea son of Elah king of Israel, Hezekiah the son of Ahaz king of Judah began to reign.

      2He was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother’s name was Abi the daughter of Zechariah.

      3He did that which was right in the LORD’s eyes, according to all that David his father had done.

  • 2 Chronicles 29:1–2 names Hezekiah’s mother as Abijah daughter of Zechariah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 29:1–2, engwebp

      1Hezekiah began to reign when he was twenty-five years old, and he reigned twenty-nine years in Jerusalem. His mother’s name was Abijah, the daughter of Zechariah.

      2He did that which was right in the LORD’s eyes, according to all that David his father had done.

Both accounts say Hezekiah became king at twenty-five and reigned twenty-nine years in Jerusalem, but they spell his mother’s name Abi and Abijah, and the Korean text spells her father’s name 스가리야 and 스가랴. Their identities remain unresolved in separate entries, and no second mother edge to Hezekiah is added.

Unresolved interpretation: The sign in 2 Chronicles 32:24 and the sign in 2 Kings 20
  • 2 Chronicles 32:24 says the LORD answered Hezekiah’s prayer during his terminal illness and gave him a sign, without describing it.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 32:24–26, engwebp

      24In those days Hezekiah was terminally ill, and he prayed to the LORD; and he spoke to him, and gave him a sign.

      25But Hezekiah didn’t reciprocate appropriate to the benefit done for him, because his heart was lifted up. Therefore there was wrath on him, Judah, and Jerusalem.

      26However, Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the LORD’s wrath didn’t come on them in the days of Hezekiah.

  • 2 Kings 20:8–11 recount Hezekiah asking for a sign of recovery and the shadow retreating ten steps on Ahaz’s sundial.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 20:8–11, engwebp

      8Hezekiah said to Isaiah, “What will be the sign that the LORD will heal me, and that I will go up to the LORD’s house the third day?”

      9Isaiah said, “This will be the sign to you from the LORD, that the LORD will do the thing that he has spoken: should the shadow go forward ten steps, or go back ten steps?”

      10Hezekiah answered, “It is a light thing for the shadow to go forward ten steps. No, but let the shadow return backward ten steps.”

      11Isaiah the prophet cried to the LORD; and he brought the shadow ten steps backward, by which it had gone down on the sundial of Ahaz.

  • Isaiah 38:1–8 gives, among the words that the LORD’s word to Isaiah tells him to say to Hezekiah, “This shall be the sign to you from the LORD, that the LORD will do this thing that he has spoken. Behold, I will cause the shadow on the sundial, which has gone down on the sundial of Ahaz with the sun, to return backward ten steps,” and says, “So the sun returned ten steps on the sundial on which it had gone down.” Isaiah 38:21–22 says, “Hezekiah also had said, ‘What is the sign that I will go up to the LORD’s house?’”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ISA 38:1–8, engwebp

      1In those days Hezekiah was sick and near death. Isaiah the prophet, the son of Amoz, came to him, and said to him, “The LORD says, ‘Set your house in order, for you will die, and not live.’”

      2Then Hezekiah turned his face to the wall and prayed to the LORD,

      3and said, “Remember now, LORD, I beg you, how I have walked before you in truth and with a perfect heart, and have done that which is good in your sight.” Then Hezekiah wept bitterly.

      4Then the LORD’s word came to Isaiah, saying,

      5“Go, and tell Hezekiah, ‘The LORD, the God of David your father, says, “I have heard your prayer. I have seen your tears. Behold, I will add fifteen years to your life.

      6I will deliver you and this city out of the hand of the king of Assyria, and I will defend this city.

      7This shall be the sign to you from the LORD, that the LORD will do this thing that he has spoken.

      8Behold, I will cause the shadow on the sundial, which has gone down on the sundial of Ahaz with the sun, to return backward ten steps.”’” So the sun returned ten steps on the sundial on which it had gone down.

    • ISA 38:21–22, engwebp

      21Now Isaiah had said, “Let them take a cake of figs, and lay it for a poultice on the boil, and he shall recover.”

      22Hezekiah also had said, “What is the sign that I will go up to the LORD’s house?”

2 Chronicles 32:24 says only that Hezekiah was terminally ill and prayed to the LORD, “and he spoke to him, and gave him a sign.” 2 Kings 20:8–11 tells that Hezekiah asked for a sign, that Isaiah asked whether the shadow should go forward ten steps or go back ten steps, and that Isaiah the prophet cried to the LORD, and he brought the shadow ten steps backward on the sundial of Ahaz. Isaiah 38:1–8 gives the sign among the words the LORD’s word to Isaiah tells him to say to Hezekiah, and then says that the sun returned ten steps on the sundial; Isaiah 38:21–22 gives Hezekiah’s question of the sign as something he “had said”. This collection keeps each account in its own book’s order, does not carry the details of one book into another, and does not decide how the three accounts stand to one another.

Unresolved interpretation: The Babylonian envoys’ purpose and sender
  • 2 Chronicles 32:31 says envoys of Babylon’s princes ask about the wonder done in the land.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 32:31, engwebp

      31However, concerning the ambassadors of the princes of Babylon, who sent to him to inquire of the wonder that was done in the land, God left him to test him, that he might know all that was in his heart.

  • 2 Kings 20:12–15 say King Berodach Baladan of Babylon sends letters and a gift after hearing of Hezekiah’s illness, and Hezekiah shows his possessions.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 20:12–15, engwebp

      12At that time Berodach Baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he had heard that Hezekiah had been sick.

      13Hezekiah listened to them, and showed them all the storehouse of his precious things—the silver, the gold, the spices, and the precious oil, and the house of his armor, and all that was found in his treasures. There was nothing in his house, or in all his dominion, that Hezekiah didn’t show them.

      14Then Isaiah the prophet came to King Hezekiah, and said to him, “What did these men say? From where did they come to you?” Hezekiah said, “They have come from a far country, even from Babylon.”

      15He said, “What have they seen in your house?” Hezekiah answered, “They have seen all that is in my house. There is nothing among my treasures that I have not shown them.”

  • Isaiah 39:1–2 says, “At that time, Merodach-baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he heard that he had been sick, and had recovered,” and that Hezekiah was pleased with them, and showed them the house of his precious things.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ISA 39:1–2, engwebp

      1At that time, Merodach-baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he heard that he had been sick, and had recovered.

      2Hezekiah was pleased with them, and showed them the house of his precious things, the silver, the gold, the spices, and the precious oil, and all the house of his armor, and all that was found in his treasures. There was nothing in his house, nor in all his dominion, that Hezekiah didn’t show them.

Each book’s sender and stated purpose are kept. 2 Chronicles 32:31 says that the princes of Babylon sent ambassadors to him to inquire of the wonder that was done in the land. 2 Kings 20:12 says that Berodach Baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he had heard that Hezekiah had been sick, and Isaiah 39:1 that Merodach-baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he heard that he had been sick, and had recovered. Both editions write the name otherwise in the two books (the Korean Revised Version: 부로닥발라단, 므로닥발라단). This collection records the two names under the one entry of Berodach Baladan, with Isaiah’s spelling as its alias. The princes in Chronicles are not renamed as the king, and the stated motives of the three books are not combined.

Unresolved interpretation: Hezekiah of Zephaniah 1:1
  • 2 Kings 18:1 says, “Now in the third year of Hoshea son of Elah king of Israel, Hezekiah the son of Ahaz king of Judah began to reign.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 18:1–3, engwebp

      1Now in the third year of Hoshea son of Elah king of Israel, Hezekiah the son of Ahaz king of Judah began to reign.

      2He was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother’s name was Abi the daughter of Zechariah.

      3He did that which was right in the LORD’s eyes, according to all that David his father had done.

  • 2 Kings 20:21 says, “Hezekiah slept with his fathers, and Manasseh his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 20:20–21, engwebp

      20Now the rest of the acts of Hezekiah, and all his might, and how he made the pool, and the conduit, and brought water into the city, aren’t they written in the book of the chronicles of the kings of Judah?

      21Hezekiah slept with his fathers, and Manasseh his son reigned in his place.

  • Zephaniah 1:1 names “Zephaniah, the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEP 1:1–6, engwebp

      1The LORD’s word which came to Zephaniah, the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah, in the days of Josiah, the son of Amon, king of Judah.

      2I will utterly sweep away everything from the surface of the earth, says the LORD.

      3I will sweep away man and animal. I will sweep away the birds of the sky, the fish of the sea, and the heaps of rubble with the wicked. I will cut off man from the surface of the earth, says the LORD.

      4I will stretch out my hand against Judah and against all the inhabitants of Jerusalem. I will cut off the remnant of Baal from this place—the name of the idolatrous and pagan priests,

      5those who worship the army of the sky on the housetops, those who worship and swear by the LORD and also swear by Malcam,

      6those who have turned back from following the LORD, and those who haven’t sought the LORD nor inquired after him.

2 Kings 18:1 says that Hezekiah the son of Ahaz king of Judah began to reign, and 20:21 that Hezekiah slept with his fathers, and Manasseh his son reigned in his place. Zephaniah 1:1 names Zephaniah, to whom the LORD’s word came in the days of Josiah the son of Amon, king of Judah, as “Zephaniah, the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah”; the Korean Revised Version reads there 히스기야의 현손이요 아마랴의 증손, the great-great-grandson of Hezekiah and great-grandson of Amariah. Both editions write the name alike in the two books, and Zephaniah 1:1 gives this Hezekiah no title. The text does not say whether the Hezekiah of Zephaniah 1:1 is Hezekiah king of Judah. This collection records the name in the list zep-1-1, linked to no entry, and does not decide it.

The Babylonian envoys’ purpose and sender

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The names Abi and Abijah for Hezekiah’s mother
  • 2 Kings 18:1–3 names Hezekiah as Ahaz’s son and his mother as Abi daughter of Zechariah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 18:1–3, engwebp

      1Now in the third year of Hoshea son of Elah king of Israel, Hezekiah the son of Ahaz king of Judah began to reign.

      2He was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother’s name was Abi the daughter of Zechariah.

      3He did that which was right in the LORD’s eyes, according to all that David his father had done.

  • 2 Chronicles 29:1–2 names Hezekiah’s mother as Abijah daughter of Zechariah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 29:1–2, engwebp

      1Hezekiah began to reign when he was twenty-five years old, and he reigned twenty-nine years in Jerusalem. His mother’s name was Abijah, the daughter of Zechariah.

      2He did that which was right in the LORD’s eyes, according to all that David his father had done.

Both accounts say Hezekiah became king at twenty-five and reigned twenty-nine years in Jerusalem, but they spell his mother’s name Abi and Abijah, and the Korean text spells her father’s name 스가리야 and 스가랴. Their identities remain unresolved in separate entries, and no second mother edge to Hezekiah is added.

Unresolved interpretation: The sign in 2 Chronicles 32:24 and the sign in 2 Kings 20
  • 2 Chronicles 32:24 says the LORD answered Hezekiah’s prayer during his terminal illness and gave him a sign, without describing it.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 32:24–26, engwebp

      24In those days Hezekiah was terminally ill, and he prayed to the LORD; and he spoke to him, and gave him a sign.

      25But Hezekiah didn’t reciprocate appropriate to the benefit done for him, because his heart was lifted up. Therefore there was wrath on him, Judah, and Jerusalem.

      26However, Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the LORD’s wrath didn’t come on them in the days of Hezekiah.

  • 2 Kings 20:8–11 recount Hezekiah asking for a sign of recovery and the shadow retreating ten steps on Ahaz’s sundial.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 20:8–11, engwebp

      8Hezekiah said to Isaiah, “What will be the sign that the LORD will heal me, and that I will go up to the LORD’s house the third day?”

      9Isaiah said, “This will be the sign to you from the LORD, that the LORD will do the thing that he has spoken: should the shadow go forward ten steps, or go back ten steps?”

      10Hezekiah answered, “It is a light thing for the shadow to go forward ten steps. No, but let the shadow return backward ten steps.”

      11Isaiah the prophet cried to the LORD; and he brought the shadow ten steps backward, by which it had gone down on the sundial of Ahaz.

  • Isaiah 38:1–8 gives, among the words that the LORD’s word to Isaiah tells him to say to Hezekiah, “This shall be the sign to you from the LORD, that the LORD will do this thing that he has spoken. Behold, I will cause the shadow on the sundial, which has gone down on the sundial of Ahaz with the sun, to return backward ten steps,” and says, “So the sun returned ten steps on the sundial on which it had gone down.” Isaiah 38:21–22 says, “Hezekiah also had said, ‘What is the sign that I will go up to the LORD’s house?’”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ISA 38:1–8, engwebp

      1In those days Hezekiah was sick and near death. Isaiah the prophet, the son of Amoz, came to him, and said to him, “The LORD says, ‘Set your house in order, for you will die, and not live.’”

      2Then Hezekiah turned his face to the wall and prayed to the LORD,

      3and said, “Remember now, LORD, I beg you, how I have walked before you in truth and with a perfect heart, and have done that which is good in your sight.” Then Hezekiah wept bitterly.

      4Then the LORD’s word came to Isaiah, saying,

      5“Go, and tell Hezekiah, ‘The LORD, the God of David your father, says, “I have heard your prayer. I have seen your tears. Behold, I will add fifteen years to your life.

      6I will deliver you and this city out of the hand of the king of Assyria, and I will defend this city.

      7This shall be the sign to you from the LORD, that the LORD will do this thing that he has spoken.

      8Behold, I will cause the shadow on the sundial, which has gone down on the sundial of Ahaz with the sun, to return backward ten steps.”’” So the sun returned ten steps on the sundial on which it had gone down.

    • ISA 38:21–22, engwebp

      21Now Isaiah had said, “Let them take a cake of figs, and lay it for a poultice on the boil, and he shall recover.”

      22Hezekiah also had said, “What is the sign that I will go up to the LORD’s house?”

2 Chronicles 32:24 says only that Hezekiah was terminally ill and prayed to the LORD, “and he spoke to him, and gave him a sign.” 2 Kings 20:8–11 tells that Hezekiah asked for a sign, that Isaiah asked whether the shadow should go forward ten steps or go back ten steps, and that Isaiah the prophet cried to the LORD, and he brought the shadow ten steps backward on the sundial of Ahaz. Isaiah 38:1–8 gives the sign among the words the LORD’s word to Isaiah tells him to say to Hezekiah, and then says that the sun returned ten steps on the sundial; Isaiah 38:21–22 gives Hezekiah’s question of the sign as something he “had said”. This collection keeps each account in its own book’s order, does not carry the details of one book into another, and does not decide how the three accounts stand to one another.

Unresolved interpretation: The Babylonian envoys’ purpose and sender
  • 2 Chronicles 32:31 says envoys of Babylon’s princes ask about the wonder done in the land.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 32:31, engwebp

      31However, concerning the ambassadors of the princes of Babylon, who sent to him to inquire of the wonder that was done in the land, God left him to test him, that he might know all that was in his heart.

  • 2 Kings 20:12–15 say King Berodach Baladan of Babylon sends letters and a gift after hearing of Hezekiah’s illness, and Hezekiah shows his possessions.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 20:12–15, engwebp

      12At that time Berodach Baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he had heard that Hezekiah had been sick.

      13Hezekiah listened to them, and showed them all the storehouse of his precious things—the silver, the gold, the spices, and the precious oil, and the house of his armor, and all that was found in his treasures. There was nothing in his house, or in all his dominion, that Hezekiah didn’t show them.

      14Then Isaiah the prophet came to King Hezekiah, and said to him, “What did these men say? From where did they come to you?” Hezekiah said, “They have come from a far country, even from Babylon.”

      15He said, “What have they seen in your house?” Hezekiah answered, “They have seen all that is in my house. There is nothing among my treasures that I have not shown them.”

  • Isaiah 39:1–2 says, “At that time, Merodach-baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he heard that he had been sick, and had recovered,” and that Hezekiah was pleased with them, and showed them the house of his precious things.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ISA 39:1–2, engwebp

      1At that time, Merodach-baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he heard that he had been sick, and had recovered.

      2Hezekiah was pleased with them, and showed them the house of his precious things, the silver, the gold, the spices, and the precious oil, and all the house of his armor, and all that was found in his treasures. There was nothing in his house, nor in all his dominion, that Hezekiah didn’t show them.

Each book’s sender and stated purpose are kept. 2 Chronicles 32:31 says that the princes of Babylon sent ambassadors to him to inquire of the wonder that was done in the land. 2 Kings 20:12 says that Berodach Baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he had heard that Hezekiah had been sick, and Isaiah 39:1 that Merodach-baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he heard that he had been sick, and had recovered. Both editions write the name otherwise in the two books (the Korean Revised Version: 부로닥발라단, 므로닥발라단). This collection records the two names under the one entry of Berodach Baladan, with Isaiah’s spelling as its alias. The princes in Chronicles are not renamed as the king, and the stated motives of the three books are not combined.

Unresolved interpretation: Hezekiah of Zephaniah 1:1
  • 2 Kings 18:1 says, “Now in the third year of Hoshea son of Elah king of Israel, Hezekiah the son of Ahaz king of Judah began to reign.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 18:1–3, engwebp

      1Now in the third year of Hoshea son of Elah king of Israel, Hezekiah the son of Ahaz king of Judah began to reign.

      2He was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother’s name was Abi the daughter of Zechariah.

      3He did that which was right in the LORD’s eyes, according to all that David his father had done.

  • 2 Kings 20:21 says, “Hezekiah slept with his fathers, and Manasseh his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 20:20–21, engwebp

      20Now the rest of the acts of Hezekiah, and all his might, and how he made the pool, and the conduit, and brought water into the city, aren’t they written in the book of the chronicles of the kings of Judah?

      21Hezekiah slept with his fathers, and Manasseh his son reigned in his place.

  • Zephaniah 1:1 names “Zephaniah, the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEP 1:1–6, engwebp

      1The LORD’s word which came to Zephaniah, the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah, in the days of Josiah, the son of Amon, king of Judah.

      2I will utterly sweep away everything from the surface of the earth, says the LORD.

      3I will sweep away man and animal. I will sweep away the birds of the sky, the fish of the sea, and the heaps of rubble with the wicked. I will cut off man from the surface of the earth, says the LORD.

      4I will stretch out my hand against Judah and against all the inhabitants of Jerusalem. I will cut off the remnant of Baal from this place—the name of the idolatrous and pagan priests,

      5those who worship the army of the sky on the housetops, those who worship and swear by the LORD and also swear by Malcam,

      6those who have turned back from following the LORD, and those who haven’t sought the LORD nor inquired after him.

2 Kings 18:1 says that Hezekiah the son of Ahaz king of Judah began to reign, and 20:21 that Hezekiah slept with his fathers, and Manasseh his son reigned in his place. Zephaniah 1:1 names Zephaniah, to whom the LORD’s word came in the days of Josiah the son of Amon, king of Judah, as “Zephaniah, the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah”; the Korean Revised Version reads there 히스기야의 현손이요 아마랴의 증손, the great-great-grandson of Hezekiah and great-grandson of Amariah. Both editions write the name alike in the two books, and Zephaniah 1:1 gives this Hezekiah no title. The text does not say whether the Hezekiah of Zephaniah 1:1 is Hezekiah king of Judah. This collection records the name in the list zep-1-1, linked to no entry, and does not decide it.

The names of Sennacherib’s killers

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The names of Sennacherib’s killers
  • 2 Chronicles 32:21 says those who came from Sennacherib’s own body kill him with a sword in his god’s house, without naming them.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 32:20–22, engwebp

      20Hezekiah the king and Isaiah the prophet, the son of Amoz, prayed because of this, and cried to heaven.

      21The LORD sent an angel, who cut off all the mighty men of valor, the leaders, and captains in the camp of the king of Assyria. So he returned with shame of face to his own land. When he had come into the house of his god, those who came out of his own body killed him there with the sword.

      22Thus the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria and from the hand of all others, and guided them on every side.

  • 2 Kings 19:36–37 name Adrammelech and Sharezer as those who kill Sennacherib in the house of Nisroch after he returns to Nineveh.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 19:36–37, engwebp

      36So Sennacherib king of Assyria departed, went home, and lived at Nineveh.

      37As he was worshiping in the house of Nisroch his god, Adrammelech and Sharezer struck him with the sword; and they escaped into the land of Ararat. Esar Haddon his son reigned in his place.

  • Isaiah 37:36–38 says that Sennacherib king of Assyria stayed at Nineveh, and, “As he was worshiping in the house of Nisroch his god, Adrammelech and Sharezer his sons struck him with the sword; and they escaped into the land of Ararat.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ISA 37:36–38, engwebp

      36Then the LORD’s angel went out and struck one hundred and eighty-five thousand men in the camp of the Assyrians. When men arose early in the morning, behold, these were all dead bodies.

      37So Sennacherib king of Assyria departed, went away, returned to Nineveh, and stayed there.

      38As he was worshiping in the house of Nisroch his god, Adrammelech and Sharezer his sons struck him with the sword; and they escaped into the land of Ararat. Esar Haddon his son reigned in his place.

2 Chronicles 32:21 says that when the king of Assyria had come into the house of his god, those who came out of his own body killed him there with the sword, without naming them. 2 Kings 19:36–37 says that Adrammelech and Sharezer struck Sennacherib king of Assyria with the sword, and does not call them his sons. Isaiah 37:38 says, “Adrammelech and Sharezer his sons struck him with the sword” (the Korean Revised Version: 그 아들 아드람멜렉과 사레셀). This collection records Sennacherib as the father of the two from Isaiah 37:38, as that verse states it, and does not assign names to those whom Chronicles leaves unnamed.

Abdon and Achbor among Josiah’s envoys to Huldah

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Abdon and Achbor among Josiah’s envoys to Huldah
  • 2 Chronicles 34:20–22 names Abdon son of Micah among the envoys.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 34:20–22, engwebp

      20The king commanded Hilkiah, Ahikam the son of Shaphan, Abdon the son of Micah, Shaphan the scribe, and Asaiah the king’s servant, saying,

      21“Go inquire of the LORD for me, and for those who are left in Israel and in Judah, concerning the words of the book that is found; for great is the LORD’s wrath that is poured out on us, because our fathers have not kept the LORD’s word, to do according to all that is written in this book.”

      22So Hilkiah and those whom the king had commanded went to Huldah the prophetess, the wife of Shallum the son of Tokhath, the son of Hasrah, keeper of the wardrobe (now she lived in Jerusalem in the second quarter), and they spoke to her to that effect.

  • 2 Kings 22:12–14 names Achbor son of Micaiah among the envoys.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 22:12–14, engwebp

      12The king commanded Hilkiah the priest, Ahikam the son of Shaphan, Achbor the son of Micaiah, Shaphan the scribe, and Asaiah the king’s servant, saying,

      13“Go inquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found; for great is the LORD’s wrath that is kindled against us, because our fathers have not listened to the words of this book, to do according to all that which is written concerning us.”

      14So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe (now she lived in Jerusalem in the second quarter); and they talked with her.

The envoys occupy corresponding roles, but both editions differ in name and patronymic; the entries remain separate.

The number of Manasseh’s children made to pass through fire

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The number of Manasseh’s children made to pass through fire
  • 2 Kings 21:6 says Manasseh made his son pass through the fire.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 21:1–9, engwebp

      1Manasseh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem. His mother’s name was Hephzibah.

      2He did that which was evil in the LORD’s sight, after the abominations of the nations whom the LORD cast out before the children of Israel.

      3For he built again the high places which Hezekiah his father had destroyed; and he raised up altars for Baal, and made an Asherah, as Ahab king of Israel did, and worshiped all the army of the sky, and served them.

      4He built altars in the LORD’s house, of which the LORD said, “I will put my name in Jerusalem.”

      5He built altars for all the army of the sky in the two courts of the LORD’s house.

      6He made his son to pass through the fire, practiced sorcery, used enchantments, and dealt with those who had familiar spirits and with wizards. He did much evil in the LORD’s sight, to provoke him to anger.

      7He set the engraved image of Asherah that he had made in the house of which the LORD said to David and to Solomon his son, “In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my name forever;

      8I will not cause the feet of Israel to wander any more out of the land which I gave their fathers, if only they will observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them.”

      9But they didn’t listen, and Manasseh seduced them to do that which is evil more than the nations did whom the LORD destroyed before the children of Israel.

  • 2 Chronicles 33:6 says Manasseh made his children pass through the fire.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 33:1–9, engwebp

      1Manasseh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem.

      2He did that which was evil in the LORD’s sight, after the abominations of the nations whom the LORD cast out before the children of Israel.

      3For he built again the high places which Hezekiah his father had broken down; and he raised up altars for the Baals, made Asheroth, and worshiped all the army of the sky, and served them.

      4He built altars in the LORD’s house, of which the LORD said, “My name shall be in Jerusalem forever.”

      5He built altars for all the army of the sky in the two courts of the LORD’s house.

      6He also made his children to pass through the fire in the valley of the son of Hinnom. He practiced sorcery, divination, and witchcraft, and dealt with those who had familiar spirits and with wizards. He did much evil in the LORD’s sight, to provoke him to anger.

      7He set the engraved image of the idol, which he had made, in God’s house, of which God said to David and to Solomon his son, “In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my name forever.

      8I will not any more remove the foot of Israel from off the land which I have appointed for your fathers, if only they will observe to do all that I have commanded them, even all the law, the statutes, and the ordinances given by Moses.”

      9Manasseh seduced Judah and the inhabitants of Jerusalem, so that they did more evil than did the nations whom the LORD destroyed before the children of Israel.

The number of children is not inferred, and neither account is corrected to match the other.

The parentage of Shallum, Huldah’s husband

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The parentage of Shallum, Huldah’s husband
  • 2 Chronicles 34:22 calls Shallum son of Tokhath and grandson of Hasrah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 34:20–22, engwebp

      20The king commanded Hilkiah, Ahikam the son of Shaphan, Abdon the son of Micah, Shaphan the scribe, and Asaiah the king’s servant, saying,

      21“Go inquire of the LORD for me, and for those who are left in Israel and in Judah, concerning the words of the book that is found; for great is the LORD’s wrath that is poured out on us, because our fathers have not kept the LORD’s word, to do according to all that is written in this book.”

      22So Hilkiah and those whom the king had commanded went to Huldah the prophetess, the wife of Shallum the son of Tokhath, the son of Hasrah, keeper of the wardrobe (now she lived in Jerusalem in the second quarter), and they spoke to her to that effect.

  • 2 Kings 22:14 calls Shallum son of Tikvah and grandson of Harhas.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 22:12–14, engwebp

      12The king commanded Hilkiah the priest, Ahikam the son of Shaphan, Achbor the son of Micaiah, Shaphan the scribe, and Asaiah the king’s servant, saying,

      13“Go inquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found; for great is the LORD’s wrath that is kindled against us, because our fathers have not listened to the words of this book, to do according to all that which is written concerning us.”

      14So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe (now she lived in Jerusalem in the second quarter); and they talked with her.

Both passages speak of Huldah’s husband Shallum, but the paternal names differ in both editions; the source-specific entries are not merged pending review.

Joah the recorder with Asaph or Joahaz as father

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Joah the recorder with Asaph or Joahaz as father
  • 2 Kings 18:18 calls Joah the recorder in Hezekiah’s time the son of Asaph.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 18:17–18, engwebp

      17The king of Assyria sent Tartan, Rabsaris, and Rabshakeh from Lachish to King Hezekiah with a great army to Jerusalem. They went up and came to Jerusalem. When they had come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field.

      18When they had called to the king, Eliakim the son of Hilkiah, who was over the household, and Shebnah the scribe, and Joah the son of Asaph the recorder came out to them.

  • 2 Chronicles 34:8 calls Joah the recorder sent by Josiah the son of Joahaz.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 34:8–13, engwebp

      8Now in the eighteenth year of his reign, when he had purged the land and the house, he sent Shaphan the son of Azaliah, Maaseiah the governor of the city, and Joah the son of Joahaz the recorder to repair the house of the LORD his God.

      9They came to Hilkiah the high priest and delivered the money that was brought into God’s house, which the Levites, the keepers of the threshold, had gathered from the hands of Manasseh, Ephraim, of all the remnant of Israel, of all Judah and Benjamin, and of the inhabitants of Jerusalem.

      10They delivered it into the hands of the workmen who had the oversight of the LORD’s house; and the workmen who labored in the LORD’s house gave it to mend and repair the house.

      11They gave it to the carpenters and to the builders to buy cut stone and timber for couplings, and to make beams for the houses which the kings of Judah had destroyed.

      12The men did the work faithfully. Their overseers were Jahath and Obadiah the Levites, of the sons of Merari; and Zechariah and Meshullam, of the sons of the Kohathites, to give direction; and others of the Levites, who were all skillful with musical instruments.

      13Also they were over the bearers of burdens, and directed all who did the work in every kind of service. Of the Levites, there were scribes, officials, and gatekeepers.

The recorders share a name but belong to different reigns and have different fathers; they remain separate without an identity claim.

Jehoiachin’s age at accession

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jehoiachin of 2 Kings 24–25 and Jechoniah of Matthew 1:11
  • Matthew 1:11–12 records in the genealogy of Matthew 1:1–17, “Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon. After the exile to Babylon, Jechoniah became the father of Shealtiel.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • 2 Kings 23:34 says, “Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim”, and 24:6, “So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 23:34–35, engwebp

      34Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away, and he came to Egypt and died there.

      35Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh. He exacted the silver and the gold of the people of the land, from everyone according to his assessment, to give it to Pharaoh Necoh.

    • 2KI 24:5–7, engwebp

      5Now the rest of the acts of Jehoiakim, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      6So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.

      7The king of Egypt didn’t come out of his land any more; for the king of Babylon had taken, from the brook of Egypt to the river Euphrates, all that belonged to the king of Egypt.

  • 2 Kings 24:12 says, “Jehoiachin the king of Judah went out to the king of Babylon—he, his mother, his servants, his princes, and his officers; and the king of Babylon captured him in the eighth year of his reign”, and at 24:15 Jehoiachin is carried away to Babylon.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:10–16, engwebp

      10At that time the servants of Nebuchadnezzar king of Babylon came up to Jerusalem, and the city was besieged.

      11Nebuchadnezzar king of Babylon came to the city while his servants were besieging it,

      12and Jehoiachin the king of Judah went out to the king of Babylon—he, his mother, his servants, his princes, and his officers; and the king of Babylon captured him in the eighth year of his reign.

      13He carried out from there all the treasures of the LORD’s house and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the LORD’s temple, as the LORD had said.

      14He carried away all Jerusalem, and all the princes, and all the mighty men of valor, even ten thousand captives, and all the craftsmen and the smiths. No one remained except the poorest people of the land.

      15He carried away Jehoiachin to Babylon, with the king’s mother, the king’s wives, his officers, and the chief men of the land. He carried them into captivity from Jerusalem to Babylon.

      16All the men of might, even seven thousand, and the craftsmen and the smiths one thousand, all of them strong and fit for war, even them the king of Babylon brought captive to Babylon.

  • 2 Kings 25:27 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, Evilmerodach king of Babylon, in the year that he began to reign, released Jehoiachin king of Judah out of prison”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 25:27–30, engwebp

      27In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, Evilmerodach king of Babylon, in the year that he began to reign, released Jehoiachin king of Judah out of prison,

      28and he spoke kindly to him and set his throne above the throne of the kings who were with him in Babylon,

      29and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life;

      30and for his allowance, there was a continual allowance given him from the king, every day a portion, all the days of his life.

  • Esther 2:6 reads, “who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away”; WEB does not name there who was carried away, and the Korean Revised Version says that Mordecai was (모르드개도 함께 사로잡혔더라).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EST 2:5–7, engwebp

      5There was a certain Jew in the citadel of Susa whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite,

      6who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.

      7He brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother. The maiden was fair and beautiful; and when her father and mother were dead, Mordecai took her for his own daughter.

Matthew 1:11 records that Josiah became the father of Jechoniah and his brothers, and 1:12 that after the exile to Babylon Jechoniah became the father of Shealtiel. 2 Kings 23:34 names Jehoiakim the son of Josiah; 24:6 says that Jehoiachin, Jehoiakim’s son, reigned in his place; 24:12–15 that Jehoiachin went out to the king of Babylon, was captured and was carried away to Babylon; and 25:27 that Jehoiachin king of Judah was released out of prison in the thirty-seventh year of his captivity. Esther 2:6 speaks of “the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away”, and names no father or son of Jeconiah. The Korean Revised Version reads 여고냐 in Matthew and in Esther 2:6 and 여호야긴 in 2 Kings, and WEB reads Jechoniah in Matthew, Jeconiah in Esther 2:6 and Jehoiachin in 2 Kings. This collection records the Jeconiah of Esther 2:6 in the same entry as Matthew’s Jechoniah, and Jehoiachin, whose name is written otherwise, apart. The text does not say whether Jehoiachin and Jechoniah are the same man, and this collection does not decide it.

Unresolved interpretation: Jeconiah the son of Jehoiakim: 1 Chronicles 3:16 and Matthew 1:11
  • 2 Kings 24:6 says, “So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:5–7, engwebp

      5Now the rest of the acts of Jehoiakim, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      6So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.

      7The king of Egypt didn’t come out of his land any more; for the king of Babylon had taken, from the brook of Egypt to the river Euphrates, all that belonged to the king of Egypt.

  • 1 Chronicles 3:16 says, “The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:10–16, engwebp

      10Solomon’s son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son,

      11Joram his son, Ahaziah his son, Joash his son,

      12Amaziah his son, Azariah his son, Jotham his son,

      13Ahaz his son, Hezekiah his son, Manasseh his son,

      14Amon his son, and Josiah his son.

      15The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.

      16The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.

  • Matthew 1:11–12 records in the genealogy of Matthew 1:1–17, “Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon. After the exile to Babylon, Jechoniah became the father of Shealtiel.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • Jeremiah 22:24 says, “though Coniah the son of Jehoiakim king of Judah were the signet on my right hand”, and 24:1, “after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon”; 37:1 says, “Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim”. 52:31 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison.”
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 22:24–30, engwebp

      24“As I live,” says the LORD, “though Coniah the son of Jehoiakim king of Judah were the signet on my right hand, I would still pluck you from there.

      25I would give you into the hand of those who seek your life, and into the hand of them of whom you are afraid, even into the hand of Nebuchadnezzar king of Babylon, and into the hand of the Chaldeans.

      26I will cast you out with your mother who bore you into another country, where you were not born; and there you will die.

      27But to the land to which their soul longs to return, there they will not return.”

      28Is this man Coniah a despised broken vessel? Is he a vessel in which no one delights? Why are they cast out, he and his offspring, and cast into a land which they don’t know?

      29O earth, earth, earth, hear the LORD’s word!

      30The LORD says, “Record this man as childless, a man who will not prosper in his days; for no more will a man of his offspring prosper, sitting on David’s throne and ruling in Judah.”

    • JER 24:1–10, engwebp

      1The LORD showed me, and behold, two baskets of figs were set before the LORD’s temple, after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon.

      2One basket had very good figs, like the figs that are first-ripe; and the other basket had very bad figs, which could not be eaten, they were so bad.

      3Then the LORD asked me, “What do you see, Jeremiah?” I said, “Figs. The good figs are very good, and the bad are very bad, so bad that they can’t be eaten.”

      4The LORD’s word came to me, saying,

      5“The LORD, the God of Israel says: ‘Like these good figs, so I will regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, as good.

      6For I will set my eyes on them for good, and I will bring them again to this land. I will build them, and not pull them down. I will plant them, and not pluck them up.

      7I will give them a heart to know me, that I am the LORD. They will be my people, and I will be their God; for they will return to me with their whole heart.

      8“‘As the bad figs, which can’t be eaten, they are so bad,’ surely the LORD says, ‘So I will give up Zedekiah the king of Judah, and his princes, and the remnant of Jerusalem who remain in this land, and those who dwell in the land of Egypt.

      9I will even give them up to be tossed back and forth among all the kingdoms of the earth for evil, to be a reproach and a proverb, a taunt and a curse, in all places where I will drive them.

      10I will send the sword, the famine, and the pestilence among them, until they are consumed from off the land that I gave to them and to their fathers.’”

    • JER 37:1–2, engwebp

      1Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim, whom Nebuchadnezzar king of Babylon made king in the land of Judah.

      2But neither he, nor his servants, nor the people of the land, listened to the LORD’s words, which he spoke by the prophet Jeremiah.

    • JER 52:31–34, engwebp

      31In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison.

      32He spoke kindly to him, and set his throne above the throne of the kings who were with him in Babylon,

      33and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life.

      34For his allowance, there was a continual allowance given him by the king of Babylon, every day a portion until the day of his death, all the days of his life.

Matthew 1:11 records that Josiah became the father of Jechoniah and his brothers, and 1 Chronicles 3:16 names Jeconiah among the sons of Jehoiakim. 2 Kings 24:6 says that Jehoiachin, Jehoiakim’s son, reigned in his place. The Korean Revised Version reads 여고냐 in 1 Chronicles and Matthew and 여호야긴 in 2 Kings, and WEB reads Jeconiah, Jechoniah and Jehoiachin. Jeremiah 22:24 calls Coniah “the son of Jehoiakim king of Judah”, and 24:1 calls Jeconiah “the son of Jehoiakim, king of Judah”; 37:1 says that Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim; and 52:31 names Jehoiachin king of Judah. In these verses of Jeremiah the Korean Revised Version reads 고니야 (22:24, 22:28, 37:1), 여고냐 (24:1) and 여호야긴 (52:31), and WEB Coniah, Jeconiah and Jehoiachin. This collection records the Jeconiah of 1 Chronicles 3:16 in the same entry as Matthew’s Jechoniah, records the relationship of Josiah and Jechoniah that Matthew 1:11 gives, and records the relationship to Jehoiakim that 1 Chronicles 3:16 gives only in a list of names. It records the Coniah and Jeconiah of these verses of Jeremiah in that entry too, with no relationship from Jehoiakim, and records Jehoiachin, whose name is written otherwise, apart, with Jeremiah 52:31. Matthew gives Josiah as the father of Jechoniah, and 1 Chronicles and Jeremiah call Jeconiah and Coniah the son of Jehoiakim; the text does not say whether Jehoiachin and Jechoniah are the same man. This collection decides neither.

Unresolved interpretation: Jehoiachin’s age at accession
  • 2 Kings 24:8–9 says Jehoiachin was eighteen when he began to reign and reigned three months in Jerusalem.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:8–9, engwebp

      8Jehoiachin was eighteen years old when he began to reign, and he reigned in Jerusalem three months. His mother’s name was Nehushta the daughter of Elnathan of Jerusalem.

      9He did that which was evil in the LORD’s sight, according to all that his father had done.

  • 2 Chronicles 36:9–10 says Jehoiachin was eight when he began to reign and reigned three months and ten days in Jerusalem.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 36:9–10, engwebp

      9Jehoiachin was eight years old when he began to reign, and he reigned three months and ten days in Jerusalem. He did that which was evil in the LORD’s sight.

      10At the return of the year, King Nebuchadnezzar sent and brought him to Babylon, with the valuable vessels of the LORD’s house, and made Zedekiah his brother king over Judah and Jerusalem.

Kings and Chronicles give eighteen and eight respectively for Jehoiachin’s age, and three months versus three months and ten days for his reign. This collection does not alter either account to fit the other.

Unresolved interpretation: Zedekiah’s kinship to Jehoiachin
  • 2 Kings 24:17 calls Mattaniah, renamed Zedekiah, Jehoiachin’s father’s brother in WEB, and 아자비 in the Korean Revised Version.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:17–20, engwebp

      17The king of Babylon made Mattaniah, Jehoiachin’s father’s brother, king in his place, and changed his name to Zedekiah.

      18Zedekiah was twenty-one years old when he began to reign, and he reigned eleven years in Jerusalem. His mother’s name was Hamutal the daughter of Jeremiah of Libnah.

      19He did that which was evil in the LORD’s sight, according to all that Jehoiakim had done.

      20For through the anger of the LORD, this happened in Jerusalem and Judah, until he had cast them out from his presence. Then Zedekiah rebelled against the king of Babylon.

  • At 2 Chronicles 36:10 the Korean Revised Version calls Zedekiah Jehoiachin’s 아자비, a paternal uncle, while WEB calls him his brother.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 36:9–10, engwebp

      9Jehoiachin was eight years old when he began to reign, and he reigned three months and ten days in Jerusalem. He did that which was evil in the LORD’s sight.

      10At the return of the year, King Nebuchadnezzar sent and brought him to Babylon, with the valuable vessels of the LORD’s house, and made Zedekiah his brother king over Judah and Jerusalem.

2 Kings 24:17 and the Korean of 2 Chronicles 36:10 describe Zedekiah as Jehoiachin’s paternal uncle; WEB 2 Chronicles 36:10 says brother. This collection preserves those statements without turning one kinship term into the other.

Unresolved interpretation: The days, the cubits and the number of men at 2 Kings 25:8, 25:17, 25:19 and 25:27 and Jeremiah 52:12, 52:22, 52:25 and 52:31
  • 2 Kings 25:8 says, “in the fifth month, on the seventh day of the month, which was the nineteenth year of King Nebuchadnezzar king of Babylon”; 25:17 says of the capital of bronze on the pillar, “The height of the capital was three cubits”; 25:19 names among those taken out of the city “an officer who was set over the men of war; and five men of those who saw the king’s face, who were found in the city”; and 25:27 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month”.
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 25:8–12, engwebp

      8Now in the fifth month, on the seventh day of the month, which was the nineteenth year of King Nebuchadnezzar king of Babylon, Nebuzaradan the captain of the guard, a servant of the king of Babylon, came to Jerusalem.

      9He burned the LORD’s house, the king’s house, and all the houses of Jerusalem. He burned every great house with fire.

      10All the army of the Chaldeans, who were with the captain of the guard, broke down the walls around Jerusalem.

      11Nebuzaradan the captain of the guard carried away captive the rest of the people who were left in the city and those who had deserted to the king of Babylon—all the rest of the multitude.

      12But the captain of the guard left some of the poorest of the land to work the vineyards and fields.

    • 2KI 25:13–17, engwebp

      13The Chaldeans broke up the pillars of bronze that were in the LORD’s house and the bases and the bronze sea that were in the LORD’s house, and carried the bronze pieces to Babylon.

      14They took away the pots, the shovels, the snuffers, the spoons, and all the vessels of bronze with which they ministered.

      15The captain of the guard took away the fire pans, the basins, that which was of gold, for gold, and that which was of silver, for silver.

      16The two pillars, the one sea, and the bases, which Solomon had made for the LORD’s house, the bronze of all these vessels was not weighed.

      17The height of the one pillar was eighteen cubits, and a capital of bronze was on it. The height of the capital was three cubits, with network and pomegranates on the capital around it, all of bronze; and the second pillar with its network was like these.

    • 2KI 25:18–21, engwebp

      18The captain of the guard took Seraiah the chief priest, Zephaniah the second priest, and the three keepers of the threshold;

      19and out of the city he took an officer who was set over the men of war; and five men of those who saw the king’s face, who were found in the city; and the scribe, the captain of the army, who mustered the people of the land, and sixty men of the people of the land who were found in the city.

      20Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.

      21The king of Babylon attacked them and put them to death at Riblah in the land of Hamath. So Judah was carried away captive out of his land.

    • 2KI 25:27–30, engwebp

      27In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, Evilmerodach king of Babylon, in the year that he began to reign, released Jehoiachin king of Judah out of prison,

      28and he spoke kindly to him and set his throne above the throne of the kings who were with him in Babylon,

      29and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life;

      30and for his allowance, there was a continual allowance given him from the king, every day a portion, all the days of his life.

  • Jeremiah 52:12 says, “in the fifth month, in the tenth day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon”; 52:22 says of the capital of bronze on the pillar, “the height of the one capital was five cubits”; 52:25 names among those taken out of the city “an officer who was set over the men of war; and seven men of those who saw the king’s face, who were found in the city”; and 52:31 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month”.
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 52:12–16, engwebp

      12Now in the fifth month, in the tenth day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, Nebuzaradan the captain of the guard, who stood before the king of Babylon, came into Jerusalem.

      13He burned the LORD’s house, and the king’s house; and all the houses of Jerusalem, even every great house, he burned with fire.

      14All the army of the Chaldeans, who were with the captain of the guard, broke down all the walls of Jerusalem all around.

      15Then Nebuzaradan the captain of the guard carried away captive of the poorest of the people, and the rest of the people who were left in the city, and those who fell away, who defected to the king of Babylon, and the rest of the multitude.

      16But Nebuzaradan the captain of the guard left of the poorest of the land to be vineyard keepers and farmers.

    • JER 52:17–23, engwebp

      17The Chaldeans broke the pillars of bronze that were in the LORD’s house and the bases and the bronze sea that were in the LORD’s house in pieces, and carried all of their bronze to Babylon.

      18They also took away the pots, the shovels, the snuffers, the basins, the spoons, and all the vessels of bronze with which they ministered.

      19The captain of the guard took away the cups, the fire pans, the basins, the pots, the lamp stands, the spoons, and the bowls; that which was of gold, as gold, and that which was of silver, as silver.

      20They took the two pillars, the one sea, and the twelve bronze bulls that were under the bases, which King Solomon had made for the LORD’s house. The bronze of all these vessels was without weight.

      21As for the pillars, the height of the one pillar was eighteen cubits; and a line of twelve cubits encircled it; and its thickness was four fingers. It was hollow.

      22A capital of bronze was on it; and the height of the one capital was five cubits, with network and pomegranates on the capital all around, all of bronze. The second pillar also had the same, with pomegranates.

      23There were ninety-six pomegranates on the sides; all the pomegranates were one hundred on the network all around.

    • JER 52:24–27, engwebp

      24The captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the threshold,

      25and out of the city he took an officer who was set over the men of war; and seven men of those who saw the king’s face, who were found in the city; and the scribe of the captain of the army, who mustered the people of the land; and sixty men of the people of the land, who were found in the middle of the city.

      26Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.

      27The king of Babylon struck them, and put them to death at Riblah in the land of Hamath. So Judah was carried away captive out of his land.

    • JER 52:31–34, engwebp

      31In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison.

      32He spoke kindly to him, and set his throne above the throne of the kings who were with him in Babylon,

      33and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life.

      34For his allowance, there was a continual allowance given him by the king of Babylon, every day a portion until the day of his death, all the days of his life.

2 Kings 25:8 gives the seventh day of the fifth month, and Jeremiah 52:12 the tenth day. 2 Kings 25:17 gives the height of the capital as three cubits, and Jeremiah 52:22 as five cubits. 2 Kings 25:19 names an officer who was set over the men of war and five men of those who saw the king’s face, and Jeremiah 52:25 an officer and seven men (the Korean Revised Version reads 내시 하나 at 2 Kings 25:19 and 장관 하나 at Jeremiah 52:25, where WEB reads “an officer” in both). 2 Kings 25:27 gives the twenty-seventh day of the twelfth month, and Jeremiah 52:31 the twenty-fifth day. Both editions give the two books’ numbers so. This collection keeps each book’s numbers as that book gives them, does not alter either to fit the other, and does not decide why they differ.

Zedekiah’s kinship to Jehoiachin

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The sons of Josiah at 1 Chronicles 3:15
  • 2 Kings 23:30 says, “The people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s place”, and 23:34, “Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 23:28–30, engwebp

      28Now the rest of the acts of Josiah, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      29In his days Pharaoh Necoh king of Egypt went up against the king of Assyria to the river Euphrates; and King Josiah went against him, but Pharaoh Necoh killed him at Megiddo when he saw him.

      30His servants carried him dead in a chariot from Megiddo, brought him to Jerusalem, and buried him in his own tomb. The people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s place.

    • 2KI 23:34–35, engwebp

      34Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away, and he came to Egypt and died there.

      35Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh. He exacted the silver and the gold of the people of the land, from everyone according to his assessment, to give it to Pharaoh Necoh.

  • 1 Chronicles 3:15 says, “The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:10–16, engwebp

      10Solomon’s son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son,

      11Joram his son, Ahaziah his son, Joash his son,

      12Amaziah his son, Azariah his son, Jotham his son,

      13Ahaz his son, Hezekiah his son, Manasseh his son,

      14Amon his son, and Josiah his son.

      15The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.

      16The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.

  • Jeremiah 22:11 says, “For the LORD says touching Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, and who went out of this place: ‘He won’t return there any more.’” and 22:12, “But he will die in the place where they have led him captive. He will see this land no more.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 22:10–12, engwebp

      10Don’t weep for the dead. Don’t bemoan him; but weep bitterly for him who goes away, for he will return no more, and not see his native country.

      11For the LORD says touching Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, and who went out of this place: “He won’t return there any more.

      12But he will die in the place where they have led him captive. He will see this land no more.”

2 Kings 23:30 names Jehoahaz the son of Josiah, and 23:34 Eliakim the son of Josiah, whose name was changed to Jehoiakim. 1 Chronicles 3:15 names the sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum, and does not name Jehoahaz. Jeremiah 22:11 gives the LORD’s word touching “Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, and who went out of this place”. This collection records the Jehoiakim and the Zedekiah of 3:15 in their entries, and Johanan and Shallum in a list of names as sons of Josiah, linked to no entry. It records the Shallum of Jeremiah 22:11 in the entry of Jehoahaz (son of Josiah), because that verse gives him the father 2 Kings 23:30 gives Jehoahaz and tells again of one who reigned instead of Josiah his father; it keeps the Shallum of 1 Chronicles 3:15 in the list of names. The text does not say whether Jehoahaz is among the sons of 3:15, or which of them he would be, and this collection does not decide it. Nor does the text say whether the Shallum of Jeremiah 22:11 and the Shallum of 1 Chronicles 3:15 are one man, and this collection does not decide that either.

Unresolved interpretation: Zedekiah’s kinship to Jehoiachin
  • 2 Kings 24:17 calls Mattaniah, renamed Zedekiah, Jehoiachin’s father’s brother in WEB, and 아자비 in the Korean Revised Version.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:17–20, engwebp

      17The king of Babylon made Mattaniah, Jehoiachin’s father’s brother, king in his place, and changed his name to Zedekiah.

      18Zedekiah was twenty-one years old when he began to reign, and he reigned eleven years in Jerusalem. His mother’s name was Hamutal the daughter of Jeremiah of Libnah.

      19He did that which was evil in the LORD’s sight, according to all that Jehoiakim had done.

      20For through the anger of the LORD, this happened in Jerusalem and Judah, until he had cast them out from his presence. Then Zedekiah rebelled against the king of Babylon.

  • At 2 Chronicles 36:10 the Korean Revised Version calls Zedekiah Jehoiachin’s 아자비, a paternal uncle, while WEB calls him his brother.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 36:9–10, engwebp

      9Jehoiachin was eight years old when he began to reign, and he reigned three months and ten days in Jerusalem. He did that which was evil in the LORD’s sight.

      10At the return of the year, King Nebuchadnezzar sent and brought him to Babylon, with the valuable vessels of the LORD’s house, and made Zedekiah his brother king over Judah and Jerusalem.

2 Kings 24:17 and the Korean of 2 Chronicles 36:10 describe Zedekiah as Jehoiachin’s paternal uncle; WEB 2 Chronicles 36:10 says brother. This collection preserves those statements without turning one kinship term into the other.

The time used to compare Josiah’s Passover

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: “To your grave in peace” at 2 Kings 22:20 and the death at Megiddo at 23:29–30
  • 2 Kings 22:18–20 gives the word of the LORD, the God of Israel, for “the king of Judah, who sent you to inquire of the LORD”, and in it, “I will gather you to your fathers, and you will be gathered to your grave in peace. Your eyes will not see all the evil which I will bring on this place.” These verses do not name the speaker.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 22:18–20, engwebp

      18But to the king of Judah, who sent you to inquire of the LORD, tell him, “The LORD the God of Israel says, ‘Concerning the words which you have heard,

      19because your heart was tender, and you humbled yourself before the LORD when you heard what I spoke against this place and against its inhabitants, that they should become a desolation and a curse, and have torn your clothes and wept before me, I also have heard you,’ says the LORD.

      20‘Therefore behold, I will gather you to your fathers, and you will be gathered to your grave in peace. Your eyes will not see all the evil which I will bring on this place.’”’” So they brought this message back to the king.

  • 2 Kings 23:29–30 says that in Josiah’s days (WEB “In his days”) Pharaoh Necoh king of Egypt went up against the king of Assyria to the river Euphrates, “and King Josiah went against him, but Pharaoh Necoh killed him at Megiddo when he saw him. His servants carried him dead in a chariot from Megiddo, brought him to Jerusalem, and buried him in his own tomb.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 23:28–30, engwebp

      28Now the rest of the acts of Josiah, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      29In his days Pharaoh Necoh king of Egypt went up against the king of Assyria to the river Euphrates; and King Josiah went against him, but Pharaoh Necoh killed him at Megiddo when he saw him.

      30His servants carried him dead in a chariot from Megiddo, brought him to Jerusalem, and buried him in his own tomb. The people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s place.

  • 2 Chronicles 34:26–28 conveys that the king will be gathered to his grave in peace and not see the coming calamity. 35:20–25 says Josiah fights in the valley of Megiddo, is struck by archers, and dies after being brought to Jerusalem.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 34:26–28, engwebp

      26But to the king of Judah, who sent you to inquire of the LORD, you shall tell him this, ‘The LORD, the God of Israel says: “About the words which you have heard,

      27because your heart was tender, and you humbled yourself before God when you heard his words against this place and against its inhabitants, and have humbled yourself before me, and have torn your clothes and wept before me, I also have heard you,” says the LORD.

      28“Behold, I will gather you to your fathers, and you will be gathered to your grave in peace. Your eyes won’t see all the evil that I will bring on this place and on its inhabitants.”’” They brought back this message to the king.

    • 2CH 35:20–22, engwebp

      20After all this, when Josiah had prepared the temple, Neco king of Egypt went up to fight against Carchemish by the Euphrates, and Josiah went out against him.

      21But he sent ambassadors to him, saying, “What have I to do with you, you king of Judah? I come not against you today, but against the house with which I have war. God has commanded me to make haste. Beware that it is God who is with me, that he not destroy you.”

      22Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and didn’t listen to the words of Neco from the mouth of God, and came to fight in the valley of Megiddo.

    • 2CH 35:23–25, engwebp

      23The archers shot at King Josiah; and the king said to his servants, “Take me away, because I am seriously wounded!”

      24So his servants took him out of the chariot, and put him in the second chariot that he had, and brought him to Jerusalem; and he died, and was buried in the tombs of his fathers. All Judah and Jerusalem mourned for Josiah.

      25Jeremiah lamented for Josiah, and all the singing men and singing women spoke of Josiah in their lamentations to this day; and they made them an ordinance in Israel. Behold, they are written in the lamentations.

2 Kings 22:18–20 and 2 Chronicles 34:26–28 convey that the king will be gathered to his grave in peace. 2 Kings 23:29–30 describes his death at Megiddo and burial, while 2 Chronicles 35:20–25 describes battle and injury in the valley of Megiddo followed by death in Jerusalem. This collection does not settle how the promise of peace relates to these accounts.

Unresolved interpretation: Jehoiachin of 2 Kings 24–25 and Jechoniah of Matthew 1:11
  • Matthew 1:11–12 records in the genealogy of Matthew 1:1–17, “Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon. After the exile to Babylon, Jechoniah became the father of Shealtiel.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • 2 Kings 23:34 says, “Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim”, and 24:6, “So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 23:34–35, engwebp

      34Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away, and he came to Egypt and died there.

      35Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh. He exacted the silver and the gold of the people of the land, from everyone according to his assessment, to give it to Pharaoh Necoh.

    • 2KI 24:5–7, engwebp

      5Now the rest of the acts of Jehoiakim, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      6So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.

      7The king of Egypt didn’t come out of his land any more; for the king of Babylon had taken, from the brook of Egypt to the river Euphrates, all that belonged to the king of Egypt.

  • 2 Kings 24:12 says, “Jehoiachin the king of Judah went out to the king of Babylon—he, his mother, his servants, his princes, and his officers; and the king of Babylon captured him in the eighth year of his reign”, and at 24:15 Jehoiachin is carried away to Babylon.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:10–16, engwebp

      10At that time the servants of Nebuchadnezzar king of Babylon came up to Jerusalem, and the city was besieged.

      11Nebuchadnezzar king of Babylon came to the city while his servants were besieging it,

      12and Jehoiachin the king of Judah went out to the king of Babylon—he, his mother, his servants, his princes, and his officers; and the king of Babylon captured him in the eighth year of his reign.

      13He carried out from there all the treasures of the LORD’s house and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the LORD’s temple, as the LORD had said.

      14He carried away all Jerusalem, and all the princes, and all the mighty men of valor, even ten thousand captives, and all the craftsmen and the smiths. No one remained except the poorest people of the land.

      15He carried away Jehoiachin to Babylon, with the king’s mother, the king’s wives, his officers, and the chief men of the land. He carried them into captivity from Jerusalem to Babylon.

      16All the men of might, even seven thousand, and the craftsmen and the smiths one thousand, all of them strong and fit for war, even them the king of Babylon brought captive to Babylon.

  • 2 Kings 25:27 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, Evilmerodach king of Babylon, in the year that he began to reign, released Jehoiachin king of Judah out of prison”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 25:27–30, engwebp

      27In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, Evilmerodach king of Babylon, in the year that he began to reign, released Jehoiachin king of Judah out of prison,

      28and he spoke kindly to him and set his throne above the throne of the kings who were with him in Babylon,

      29and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life;

      30and for his allowance, there was a continual allowance given him from the king, every day a portion, all the days of his life.

  • Esther 2:6 reads, “who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away”; WEB does not name there who was carried away, and the Korean Revised Version says that Mordecai was (모르드개도 함께 사로잡혔더라).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EST 2:5–7, engwebp

      5There was a certain Jew in the citadel of Susa whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite,

      6who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.

      7He brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother. The maiden was fair and beautiful; and when her father and mother were dead, Mordecai took her for his own daughter.

Matthew 1:11 records that Josiah became the father of Jechoniah and his brothers, and 1:12 that after the exile to Babylon Jechoniah became the father of Shealtiel. 2 Kings 23:34 names Jehoiakim the son of Josiah; 24:6 says that Jehoiachin, Jehoiakim’s son, reigned in his place; 24:12–15 that Jehoiachin went out to the king of Babylon, was captured and was carried away to Babylon; and 25:27 that Jehoiachin king of Judah was released out of prison in the thirty-seventh year of his captivity. Esther 2:6 speaks of “the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away”, and names no father or son of Jeconiah. The Korean Revised Version reads 여고냐 in Matthew and in Esther 2:6 and 여호야긴 in 2 Kings, and WEB reads Jechoniah in Matthew, Jeconiah in Esther 2:6 and Jehoiachin in 2 Kings. This collection records the Jeconiah of Esther 2:6 in the same entry as Matthew’s Jechoniah, and Jehoiachin, whose name is written otherwise, apart. The text does not say whether Jehoiachin and Jechoniah are the same man, and this collection does not decide it.

Unresolved interpretation: The sons of Josiah at 1 Chronicles 3:15
  • 2 Kings 23:30 says, “The people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s place”, and 23:34, “Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 23:28–30, engwebp

      28Now the rest of the acts of Josiah, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      29In his days Pharaoh Necoh king of Egypt went up against the king of Assyria to the river Euphrates; and King Josiah went against him, but Pharaoh Necoh killed him at Megiddo when he saw him.

      30His servants carried him dead in a chariot from Megiddo, brought him to Jerusalem, and buried him in his own tomb. The people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s place.

    • 2KI 23:34–35, engwebp

      34Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away, and he came to Egypt and died there.

      35Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh. He exacted the silver and the gold of the people of the land, from everyone according to his assessment, to give it to Pharaoh Necoh.

  • 1 Chronicles 3:15 says, “The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:10–16, engwebp

      10Solomon’s son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son,

      11Joram his son, Ahaziah his son, Joash his son,

      12Amaziah his son, Azariah his son, Jotham his son,

      13Ahaz his son, Hezekiah his son, Manasseh his son,

      14Amon his son, and Josiah his son.

      15The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.

      16The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.

  • Jeremiah 22:11 says, “For the LORD says touching Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, and who went out of this place: ‘He won’t return there any more.’” and 22:12, “But he will die in the place where they have led him captive. He will see this land no more.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 22:10–12, engwebp

      10Don’t weep for the dead. Don’t bemoan him; but weep bitterly for him who goes away, for he will return no more, and not see his native country.

      11For the LORD says touching Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, and who went out of this place: “He won’t return there any more.

      12But he will die in the place where they have led him captive. He will see this land no more.”

2 Kings 23:30 names Jehoahaz the son of Josiah, and 23:34 Eliakim the son of Josiah, whose name was changed to Jehoiakim. 1 Chronicles 3:15 names the sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum, and does not name Jehoahaz. Jeremiah 22:11 gives the LORD’s word touching “Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, and who went out of this place”. This collection records the Jehoiakim and the Zedekiah of 3:15 in their entries, and Johanan and Shallum in a list of names as sons of Josiah, linked to no entry. It records the Shallum of Jeremiah 22:11 in the entry of Jehoahaz (son of Josiah), because that verse gives him the father 2 Kings 23:30 gives Jehoahaz and tells again of one who reigned instead of Josiah his father; it keeps the Shallum of 1 Chronicles 3:15 in the list of names. The text does not say whether Jehoahaz is among the sons of 3:15, or which of them he would be, and this collection does not decide it. Nor does the text say whether the Shallum of Jeremiah 22:11 and the Shallum of 1 Chronicles 3:15 are one man, and this collection does not decide that either.

Unresolved interpretation: Jeconiah the son of Jehoiakim: 1 Chronicles 3:16 and Matthew 1:11
  • 2 Kings 24:6 says, “So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:5–7, engwebp

      5Now the rest of the acts of Jehoiakim, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      6So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.

      7The king of Egypt didn’t come out of his land any more; for the king of Babylon had taken, from the brook of Egypt to the river Euphrates, all that belonged to the king of Egypt.

  • 1 Chronicles 3:16 says, “The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:10–16, engwebp

      10Solomon’s son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son,

      11Joram his son, Ahaziah his son, Joash his son,

      12Amaziah his son, Azariah his son, Jotham his son,

      13Ahaz his son, Hezekiah his son, Manasseh his son,

      14Amon his son, and Josiah his son.

      15The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.

      16The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.

  • Matthew 1:11–12 records in the genealogy of Matthew 1:1–17, “Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon. After the exile to Babylon, Jechoniah became the father of Shealtiel.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • Jeremiah 22:24 says, “though Coniah the son of Jehoiakim king of Judah were the signet on my right hand”, and 24:1, “after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon”; 37:1 says, “Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim”. 52:31 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison.”
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 22:24–30, engwebp

      24“As I live,” says the LORD, “though Coniah the son of Jehoiakim king of Judah were the signet on my right hand, I would still pluck you from there.

      25I would give you into the hand of those who seek your life, and into the hand of them of whom you are afraid, even into the hand of Nebuchadnezzar king of Babylon, and into the hand of the Chaldeans.

      26I will cast you out with your mother who bore you into another country, where you were not born; and there you will die.

      27But to the land to which their soul longs to return, there they will not return.”

      28Is this man Coniah a despised broken vessel? Is he a vessel in which no one delights? Why are they cast out, he and his offspring, and cast into a land which they don’t know?

      29O earth, earth, earth, hear the LORD’s word!

      30The LORD says, “Record this man as childless, a man who will not prosper in his days; for no more will a man of his offspring prosper, sitting on David’s throne and ruling in Judah.”

    • JER 24:1–10, engwebp

      1The LORD showed me, and behold, two baskets of figs were set before the LORD’s temple, after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon.

      2One basket had very good figs, like the figs that are first-ripe; and the other basket had very bad figs, which could not be eaten, they were so bad.

      3Then the LORD asked me, “What do you see, Jeremiah?” I said, “Figs. The good figs are very good, and the bad are very bad, so bad that they can’t be eaten.”

      4The LORD’s word came to me, saying,

      5“The LORD, the God of Israel says: ‘Like these good figs, so I will regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, as good.

      6For I will set my eyes on them for good, and I will bring them again to this land. I will build them, and not pull them down. I will plant them, and not pluck them up.

      7I will give them a heart to know me, that I am the LORD. They will be my people, and I will be their God; for they will return to me with their whole heart.

      8“‘As the bad figs, which can’t be eaten, they are so bad,’ surely the LORD says, ‘So I will give up Zedekiah the king of Judah, and his princes, and the remnant of Jerusalem who remain in this land, and those who dwell in the land of Egypt.

      9I will even give them up to be tossed back and forth among all the kingdoms of the earth for evil, to be a reproach and a proverb, a taunt and a curse, in all places where I will drive them.

      10I will send the sword, the famine, and the pestilence among them, until they are consumed from off the land that I gave to them and to their fathers.’”

    • JER 37:1–2, engwebp

      1Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim, whom Nebuchadnezzar king of Babylon made king in the land of Judah.

      2But neither he, nor his servants, nor the people of the land, listened to the LORD’s words, which he spoke by the prophet Jeremiah.

    • JER 52:31–34, engwebp

      31In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison.

      32He spoke kindly to him, and set his throne above the throne of the kings who were with him in Babylon,

      33and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life.

      34For his allowance, there was a continual allowance given him by the king of Babylon, every day a portion until the day of his death, all the days of his life.

Matthew 1:11 records that Josiah became the father of Jechoniah and his brothers, and 1 Chronicles 3:16 names Jeconiah among the sons of Jehoiakim. 2 Kings 24:6 says that Jehoiachin, Jehoiakim’s son, reigned in his place. The Korean Revised Version reads 여고냐 in 1 Chronicles and Matthew and 여호야긴 in 2 Kings, and WEB reads Jeconiah, Jechoniah and Jehoiachin. Jeremiah 22:24 calls Coniah “the son of Jehoiakim king of Judah”, and 24:1 calls Jeconiah “the son of Jehoiakim, king of Judah”; 37:1 says that Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim; and 52:31 names Jehoiachin king of Judah. In these verses of Jeremiah the Korean Revised Version reads 고니야 (22:24, 22:28, 37:1), 여고냐 (24:1) and 여호야긴 (52:31), and WEB Coniah, Jeconiah and Jehoiachin. This collection records the Jeconiah of 1 Chronicles 3:16 in the same entry as Matthew’s Jechoniah, records the relationship of Josiah and Jechoniah that Matthew 1:11 gives, and records the relationship to Jehoiakim that 1 Chronicles 3:16 gives only in a list of names. It records the Coniah and Jeconiah of these verses of Jeremiah in that entry too, with no relationship from Jehoiakim, and records Jehoiachin, whose name is written otherwise, apart, with Jeremiah 52:31. Matthew gives Josiah as the father of Jechoniah, and 1 Chronicles and Jeremiah call Jeconiah and Coniah the son of Jehoiakim; the text does not say whether Jehoiachin and Jechoniah are the same man. This collection decides neither.

Unresolved interpretation: Abdon and Achbor among Josiah’s envoys to Huldah
  • 2 Chronicles 34:20–22 names Abdon son of Micah among the envoys.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 34:20–22, engwebp

      20The king commanded Hilkiah, Ahikam the son of Shaphan, Abdon the son of Micah, Shaphan the scribe, and Asaiah the king’s servant, saying,

      21“Go inquire of the LORD for me, and for those who are left in Israel and in Judah, concerning the words of the book that is found; for great is the LORD’s wrath that is poured out on us, because our fathers have not kept the LORD’s word, to do according to all that is written in this book.”

      22So Hilkiah and those whom the king had commanded went to Huldah the prophetess, the wife of Shallum the son of Tokhath, the son of Hasrah, keeper of the wardrobe (now she lived in Jerusalem in the second quarter), and they spoke to her to that effect.

  • 2 Kings 22:12–14 names Achbor son of Micaiah among the envoys.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 22:12–14, engwebp

      12The king commanded Hilkiah the priest, Ahikam the son of Shaphan, Achbor the son of Micaiah, Shaphan the scribe, and Asaiah the king’s servant, saying,

      13“Go inquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found; for great is the LORD’s wrath that is kindled against us, because our fathers have not listened to the words of this book, to do according to all that which is written concerning us.”

      14So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe (now she lived in Jerusalem in the second quarter); and they talked with her.

The envoys occupy corresponding roles, but both editions differ in name and patronymic; the entries remain separate.

Unresolved interpretation: The time used to compare Josiah’s Passover
  • 2 Kings 23:21–23 says no such Passover had been kept from the days of the judges who judged Israel.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 23:21–23, engwebp

      21The king commanded all the people, saying, “Keep the Passover to the LORD your God, as it is written in this book of the covenant.”

      22Surely there was not kept such a Passover from the days of the judges who judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah;

      23but in the eighteenth year of King Josiah, this Passover was kept to the LORD in Jerusalem.

  • 2 Chronicles 35:16–19 says no such Passover had been kept in Israel since Samuel the prophet.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 35:16–19, engwebp

      16So all the service of the LORD was prepared the same day, to keep the Passover, and to offer burnt offerings on the LORD’s altar, according to the commandment of King Josiah.

      17The children of Israel who were present kept the Passover at that time, and the feast of unleavened bread seven days.

      18There was no Passover like that kept in Israel from the days of Samuel the prophet, nor did any of the kings of Israel keep such a Passover as Josiah kept—with the priests, the Levites, and all Judah and Israel who were present, and the inhabitants of Jerusalem.

      19This Passover was kept in the eighteenth year of the reign of Josiah.

Both books single out the Passover in Josiah’s eighteenth year, but Kings compares it with the days of the judges and Chronicles with the time since Samuel. This collection does not infer identical scopes for those expressions.

Mark in Philemon and John called Mark in Acts

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Mark in Philemon and John called Mark in Acts
  • Philemon 1:24 calls Mark Paul’s fellow worker. Acts 15:37–39 says Barnabas wanted to take John called Mark and that he and Paul parted over the matter. Neither passage expressly equates the two.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 15:36–41, engwebp

      36After some days Paul said to Barnabas, “Let’s return now and visit our brothers in every city in which we proclaimed the word of the Lord, to see how they are doing.”

      37Barnabas planned to take John, who was called Mark, with them also.

      38But Paul didn’t think that it was a good idea to take with them someone who had withdrawn from them in Pamphylia, and didn’t go with them to do the work.

      39Then the contention grew so sharp that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus,

      40but Paul chose Silas and went out, being commended by the brothers to the grace of God.

      41He went through Syria and Cilicia, strengthening the assemblies.

    • PHM 1:24, engwebp

      24as do Mark, Aristarchus, Demas, and Luke, my fellow workers.

  • The two names may refer to one person, but Philemon 1:24 does not include the name John.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Colossians 4:10 names Mark the cousin of Barnabas (the Korean 생질) and says that the readers received instructions, “if he comes to you, receive him”; it too does not give the name John.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • COL 4:10–17, engwebp

      10Aristarchus, my fellow prisoner, greets you, and Mark the cousin of Barnabas (concerning whom you received instructions, “if he comes to you, receive him”),

      11and Jesus who is called Justus. These are my only fellow workers for God’s Kingdom who are of the circumcision, men who have been a comfort to me.

      12Epaphras, who is one of you, a servant of Christ, salutes you, always striving for you in his prayers, that you may stand perfect and complete in all the will of God.

      13For I testify about him that he has great zeal for you, and for those in Laodicea, and for those in Hierapolis.

      14Luke the beloved physician and Demas greet you.

      15Greet the brothers who are in Laodicea, with Nymphas and the assembly that is in his house.

      16When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans, and that you also read the letter from Laodicea.

      17Tell Archippus, “Take heed to the ministry which you have received in the Lord, that you fulfill it.”

Keep separate entries pending additional evidence and human review.

Unresolved interpretation: Mark of 1 Peter 5:13
  • 1 Peter 5:13 says, “She who is in Babylon, chosen together with you, greets you. So does Mark, my son.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1PE 5:12–14, engwebp

      12Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand.

      13She who is in Babylon, chosen together with you, greets you. So does Mark, my son.

      14Greet one another with a kiss of love. Peace be to all of you who are in Christ Jesus. Amen.

  • Acts 12:12 speaks of “the house of Mary, the mother of John who was called Mark”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 12:12–17, engwebp

      12Thinking about that, he came to the house of Mary, the mother of John who was called Mark, where many were gathered together and were praying.

      13When Peter knocked at the door of the gate, a servant girl named Rhoda came to answer.

      14When she recognized Peter’s voice, she didn’t open the gate for joy, but ran in and reported that Peter was standing in front of the gate.

      15They said to her, “You are crazy!” But she insisted that it was so. They said, “It is his angel.”

      16But Peter continued knocking. When they had opened, they saw him and were amazed.

      17But he, beckoning to them with his hand to be silent, declared to them how the Lord had brought him out of the prison. He said, “Tell these things to James and to the brothers.” Then he departed and went to another place.

  • Philemon 1:24 says, “as do Mark, Aristarchus, Demas, and Luke, my fellow workers.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

1 Peter 5:13 names “Mark, my son” and gives him no other name or title. Acts 12:12 speaks of “John who was called Mark”, and Philemon 1:24 names Mark among “my fellow workers”. Both editions write Mark (the Korean 마가) in all three verses. This collection keeps the Mark of Philemon 1:24 and John called Mark apart (the question philemon-mark-john-mark). The text does not say whether the Mark of 1 Peter 5:13 is either of them, or neither. This collection records 1 Peter 5:13 under the Mark of Philemon 1:24, by the name, and decides nothing.

Luke in Philemon and other writings

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Luke in Philemon and other writings
  • Philemon 1:24 says Luke greets as Paul’s fellow worker.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • This verse does not identify Luke as the author of Luke or Acts.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

Authorship identity is not asserted by this collection.

Whether the Preacher of Ecclesiastes is Solomon

AI-assisted, human review pending, 2026-10-01

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Whether the Preacher of Ecclesiastes is Solomon
  • Ecclesiastes 1:1 calls the Preacher a son of David and king in Jerusalem; 1:12 says he was king over Israel. The book does not use the name Solomon.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 1:1–2, engwebp

      1The words of the Preacher, the son of David, king in Jerusalem:

      2“Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.”

    • ECC 1:12–18, engwebp

      12I, the Preacher, was king over Israel in Jerusalem.

      13I applied my heart to seek and to search out by wisdom concerning all that is done under the sky. It is a heavy burden that God has given to the sons of men to be afflicted with.

      14I have seen all the works that are done under the sun; and behold, all is vanity and a chasing after wind.

      15That which is crooked can’t be made straight; and that which is lacking can’t be counted.

      16I said to myself, “Behold, I have obtained for myself great wisdom above all who were before me in Jerusalem. Yes, my heart has had great experience of wisdom and knowledge.”

      17I applied my heart to know wisdom, and to know madness and folly. I perceived that this also was a chasing after wind.

      18For in much wisdom is much grief; and he who increases knowledge increases sorrow.

  • 1 Kings 1:32–40 names Solomon as David’s choice to be anointed king over Israel. It does not mention the speaker of Ecclesiastes.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 1:32–40, engwebp

      32King David said, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada.” They came before the king.

      33The king said to them, “Take with you the servants of your lord, and cause Solomon my son to ride on my own mule, and bring him down to Gihon.

      34Let Zadok the priest and Nathan the prophet anoint him there king over Israel. Blow the trumpet, and say, ‘Long live King Solomon!’

      35Then come up after him, and he shall come and sit on my throne; for he shall be king in my place. I have appointed him to be prince over Israel and over Judah.”

      36Benaiah the son of Jehoiada answered the king, and said, “Amen. May the LORD, the God of my lord the king, say so.

      37As the LORD has been with my lord the king, even so may he be with Solomon, and make his throne greater than the throne of my lord King David.”

      38So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, and the Cherethites and the Pelethites went down and had Solomon ride on King David’s mule, and brought him to Gihon.

      39Zadok the priest took the horn of oil from the Tent, and anointed Solomon. They blew the trumpet; and all the people said, “Long live King Solomon!”

      40All the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth shook with their sound.

The speaker remains a separate entry; identity with Solomon and whether “son of David” in 1:1 names an immediate father–son relation remain unresolved.

Unresolved interpretation: The final possession named in Ecclesiastes 2:8
  • The Korean Revised Version names wives and concubines after male and female singers.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 2:4–11, engwebp

      4I made myself great works. I built myself houses. I planted myself vineyards.

      5I made myself gardens and parks, and I planted trees in them of all kinds of fruit.

      6I made myself pools of water, to water the forest where trees were grown.

      7I bought male servants and female servants, and had servants born in my house. I also had great possessions of herds and flocks, above all who were before me in Jerusalem.

      8I also gathered silver and gold for myself, and the treasure of kings and of the provinces. I got myself male and female singers, and the delights of the sons of men: musical instruments of all sorts.

      9So I was great, and increased more than all who were before me in Jerusalem. My wisdom also remained with me.

      10Whatever my eyes desired, I didn’t keep from them. I didn’t withhold my heart from any joy, for my heart rejoiced because of all my labor, and this was my portion from all my labor.

      11Then I looked at all the works that my hands had worked, and at the labor that I had labored to do; and behold, all was vanity and a chasing after wind, and there was no profit under the sun.

  • WEB reads “musical instruments of all sorts” in that place.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 2:4–11, engwebp

      4I made myself great works. I built myself houses. I planted myself vineyards.

      5I made myself gardens and parks, and I planted trees in them of all kinds of fruit.

      6I made myself pools of water, to water the forest where trees were grown.

      7I bought male servants and female servants, and had servants born in my house. I also had great possessions of herds and flocks, above all who were before me in Jerusalem.

      8I also gathered silver and gold for myself, and the treasure of kings and of the provinces. I got myself male and female singers, and the delights of the sons of men: musical instruments of all sorts.

      9So I was great, and increased more than all who were before me in Jerusalem. My wisdom also remained with me.

      10Whatever my eyes desired, I didn’t keep from them. I didn’t withhold my heart from any joy, for my heart rejoiced because of all my labor, and this was my portion from all my labor.

      11Then I looked at all the works that my hands had worked, and at the labor that I had labored to do; and behold, all was vanity and a chasing after wind, and there was no profit under the sun.

The Korean and English summaries follow their respective editions; a choice between the readings awaits human review.

Unresolved interpretation: The forgotten person in Ecclesiastes 8:10
  • The Korean Revised Version mentions the burial of the wicked, then says a person who did good left the holy place and was forgotten in the city.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 8:9–10, engwebp

      9All this I have seen, and applied my mind to every work that is done under the sun. There is a time in which one man has power over another to his hurt.

      10So I saw the wicked buried. Indeed they came also from holiness. They went and were forgotten in the city where they did this. This also is vanity.

  • WEB says the wicked were buried, came from “holiness,” and were forgotten in the city where they had done this; it does not name a holy place.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 8:9–10, engwebp

      9All this I have seen, and applied my mind to every work that is done under the sun. There is a time in which one man has power over another to his hurt.

      10So I saw the wicked buried. Indeed they came also from holiness. They went and were forgotten in the city where they did this. This also is vanity.

Each summary follows its edition’s subject; the differing readings are not merged into one assertion.

Unresolved interpretation: Speakers at Ecclesiastes 12:8 and 12:9–12
  • 12:8 attributes the declaration of vanity to the Preacher.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • 12:9–10 describes the Preacher in the third person; 12:12 does not identify the speaker addressing “my son.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 12:9–10, engwebp

      9Further, because the Preacher was wise, he still taught the people knowledge. Yes, he pondered, sought out, and set in order many proverbs.

      10The Preacher sought to find out acceptable words, and that which was written blamelessly, words of truth.

    • ECC 12:11–12, engwebp

      11The words of the wise are like goads; and like nails well fastened are words from the masters of assemblies, which are given from one shepherd.

      12Furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.

The closing narrator is not automatically merged with the Preacher; the speaker’s identity remains open.

The final possession named in Ecclesiastes 2:8

AI-assisted, human review pending, 2026-10-01

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Whether the Preacher of Ecclesiastes is Solomon
  • Ecclesiastes 1:1 calls the Preacher a son of David and king in Jerusalem; 1:12 says he was king over Israel. The book does not use the name Solomon.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 1:1–2, engwebp

      1The words of the Preacher, the son of David, king in Jerusalem:

      2“Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.”

    • ECC 1:12–18, engwebp

      12I, the Preacher, was king over Israel in Jerusalem.

      13I applied my heart to seek and to search out by wisdom concerning all that is done under the sky. It is a heavy burden that God has given to the sons of men to be afflicted with.

      14I have seen all the works that are done under the sun; and behold, all is vanity and a chasing after wind.

      15That which is crooked can’t be made straight; and that which is lacking can’t be counted.

      16I said to myself, “Behold, I have obtained for myself great wisdom above all who were before me in Jerusalem. Yes, my heart has had great experience of wisdom and knowledge.”

      17I applied my heart to know wisdom, and to know madness and folly. I perceived that this also was a chasing after wind.

      18For in much wisdom is much grief; and he who increases knowledge increases sorrow.

  • 1 Kings 1:32–40 names Solomon as David’s choice to be anointed king over Israel. It does not mention the speaker of Ecclesiastes.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 1:32–40, engwebp

      32King David said, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada.” They came before the king.

      33The king said to them, “Take with you the servants of your lord, and cause Solomon my son to ride on my own mule, and bring him down to Gihon.

      34Let Zadok the priest and Nathan the prophet anoint him there king over Israel. Blow the trumpet, and say, ‘Long live King Solomon!’

      35Then come up after him, and he shall come and sit on my throne; for he shall be king in my place. I have appointed him to be prince over Israel and over Judah.”

      36Benaiah the son of Jehoiada answered the king, and said, “Amen. May the LORD, the God of my lord the king, say so.

      37As the LORD has been with my lord the king, even so may he be with Solomon, and make his throne greater than the throne of my lord King David.”

      38So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, and the Cherethites and the Pelethites went down and had Solomon ride on King David’s mule, and brought him to Gihon.

      39Zadok the priest took the horn of oil from the Tent, and anointed Solomon. They blew the trumpet; and all the people said, “Long live King Solomon!”

      40All the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth shook with their sound.

The speaker remains a separate entry; identity with Solomon and whether “son of David” in 1:1 names an immediate father–son relation remain unresolved.

Unresolved interpretation: The final possession named in Ecclesiastes 2:8
  • The Korean Revised Version names wives and concubines after male and female singers.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 2:4–11, engwebp

      4I made myself great works. I built myself houses. I planted myself vineyards.

      5I made myself gardens and parks, and I planted trees in them of all kinds of fruit.

      6I made myself pools of water, to water the forest where trees were grown.

      7I bought male servants and female servants, and had servants born in my house. I also had great possessions of herds and flocks, above all who were before me in Jerusalem.

      8I also gathered silver and gold for myself, and the treasure of kings and of the provinces. I got myself male and female singers, and the delights of the sons of men: musical instruments of all sorts.

      9So I was great, and increased more than all who were before me in Jerusalem. My wisdom also remained with me.

      10Whatever my eyes desired, I didn’t keep from them. I didn’t withhold my heart from any joy, for my heart rejoiced because of all my labor, and this was my portion from all my labor.

      11Then I looked at all the works that my hands had worked, and at the labor that I had labored to do; and behold, all was vanity and a chasing after wind, and there was no profit under the sun.

  • WEB reads “musical instruments of all sorts” in that place.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 2:4–11, engwebp

      4I made myself great works. I built myself houses. I planted myself vineyards.

      5I made myself gardens and parks, and I planted trees in them of all kinds of fruit.

      6I made myself pools of water, to water the forest where trees were grown.

      7I bought male servants and female servants, and had servants born in my house. I also had great possessions of herds and flocks, above all who were before me in Jerusalem.

      8I also gathered silver and gold for myself, and the treasure of kings and of the provinces. I got myself male and female singers, and the delights of the sons of men: musical instruments of all sorts.

      9So I was great, and increased more than all who were before me in Jerusalem. My wisdom also remained with me.

      10Whatever my eyes desired, I didn’t keep from them. I didn’t withhold my heart from any joy, for my heart rejoiced because of all my labor, and this was my portion from all my labor.

      11Then I looked at all the works that my hands had worked, and at the labor that I had labored to do; and behold, all was vanity and a chasing after wind, and there was no profit under the sun.

The Korean and English summaries follow their respective editions; a choice between the readings awaits human review.

Unresolved interpretation: The forgotten person in Ecclesiastes 8:10
  • The Korean Revised Version mentions the burial of the wicked, then says a person who did good left the holy place and was forgotten in the city.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 8:9–10, engwebp

      9All this I have seen, and applied my mind to every work that is done under the sun. There is a time in which one man has power over another to his hurt.

      10So I saw the wicked buried. Indeed they came also from holiness. They went and were forgotten in the city where they did this. This also is vanity.

  • WEB says the wicked were buried, came from “holiness,” and were forgotten in the city where they had done this; it does not name a holy place.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 8:9–10, engwebp

      9All this I have seen, and applied my mind to every work that is done under the sun. There is a time in which one man has power over another to his hurt.

      10So I saw the wicked buried. Indeed they came also from holiness. They went and were forgotten in the city where they did this. This also is vanity.

Each summary follows its edition’s subject; the differing readings are not merged into one assertion.

Unresolved interpretation: Speakers at Ecclesiastes 12:8 and 12:9–12
  • 12:8 attributes the declaration of vanity to the Preacher.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • 12:9–10 describes the Preacher in the third person; 12:12 does not identify the speaker addressing “my son.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 12:9–10, engwebp

      9Further, because the Preacher was wise, he still taught the people knowledge. Yes, he pondered, sought out, and set in order many proverbs.

      10The Preacher sought to find out acceptable words, and that which was written blamelessly, words of truth.

    • ECC 12:11–12, engwebp

      11The words of the wise are like goads; and like nails well fastened are words from the masters of assemblies, which are given from one shepherd.

      12Furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.

The closing narrator is not automatically merged with the Preacher; the speaker’s identity remains open.

The forgotten person in Ecclesiastes 8:10

AI-assisted, human review pending, 2026-10-01

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Whether the Preacher of Ecclesiastes is Solomon
  • Ecclesiastes 1:1 calls the Preacher a son of David and king in Jerusalem; 1:12 says he was king over Israel. The book does not use the name Solomon.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 1:1–2, engwebp

      1The words of the Preacher, the son of David, king in Jerusalem:

      2“Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.”

    • ECC 1:12–18, engwebp

      12I, the Preacher, was king over Israel in Jerusalem.

      13I applied my heart to seek and to search out by wisdom concerning all that is done under the sky. It is a heavy burden that God has given to the sons of men to be afflicted with.

      14I have seen all the works that are done under the sun; and behold, all is vanity and a chasing after wind.

      15That which is crooked can’t be made straight; and that which is lacking can’t be counted.

      16I said to myself, “Behold, I have obtained for myself great wisdom above all who were before me in Jerusalem. Yes, my heart has had great experience of wisdom and knowledge.”

      17I applied my heart to know wisdom, and to know madness and folly. I perceived that this also was a chasing after wind.

      18For in much wisdom is much grief; and he who increases knowledge increases sorrow.

  • 1 Kings 1:32–40 names Solomon as David’s choice to be anointed king over Israel. It does not mention the speaker of Ecclesiastes.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 1:32–40, engwebp

      32King David said, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada.” They came before the king.

      33The king said to them, “Take with you the servants of your lord, and cause Solomon my son to ride on my own mule, and bring him down to Gihon.

      34Let Zadok the priest and Nathan the prophet anoint him there king over Israel. Blow the trumpet, and say, ‘Long live King Solomon!’

      35Then come up after him, and he shall come and sit on my throne; for he shall be king in my place. I have appointed him to be prince over Israel and over Judah.”

      36Benaiah the son of Jehoiada answered the king, and said, “Amen. May the LORD, the God of my lord the king, say so.

      37As the LORD has been with my lord the king, even so may he be with Solomon, and make his throne greater than the throne of my lord King David.”

      38So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, and the Cherethites and the Pelethites went down and had Solomon ride on King David’s mule, and brought him to Gihon.

      39Zadok the priest took the horn of oil from the Tent, and anointed Solomon. They blew the trumpet; and all the people said, “Long live King Solomon!”

      40All the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth shook with their sound.

The speaker remains a separate entry; identity with Solomon and whether “son of David” in 1:1 names an immediate father–son relation remain unresolved.

Unresolved interpretation: The final possession named in Ecclesiastes 2:8
  • The Korean Revised Version names wives and concubines after male and female singers.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 2:4–11, engwebp

      4I made myself great works. I built myself houses. I planted myself vineyards.

      5I made myself gardens and parks, and I planted trees in them of all kinds of fruit.

      6I made myself pools of water, to water the forest where trees were grown.

      7I bought male servants and female servants, and had servants born in my house. I also had great possessions of herds and flocks, above all who were before me in Jerusalem.

      8I also gathered silver and gold for myself, and the treasure of kings and of the provinces. I got myself male and female singers, and the delights of the sons of men: musical instruments of all sorts.

      9So I was great, and increased more than all who were before me in Jerusalem. My wisdom also remained with me.

      10Whatever my eyes desired, I didn’t keep from them. I didn’t withhold my heart from any joy, for my heart rejoiced because of all my labor, and this was my portion from all my labor.

      11Then I looked at all the works that my hands had worked, and at the labor that I had labored to do; and behold, all was vanity and a chasing after wind, and there was no profit under the sun.

  • WEB reads “musical instruments of all sorts” in that place.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 2:4–11, engwebp

      4I made myself great works. I built myself houses. I planted myself vineyards.

      5I made myself gardens and parks, and I planted trees in them of all kinds of fruit.

      6I made myself pools of water, to water the forest where trees were grown.

      7I bought male servants and female servants, and had servants born in my house. I also had great possessions of herds and flocks, above all who were before me in Jerusalem.

      8I also gathered silver and gold for myself, and the treasure of kings and of the provinces. I got myself male and female singers, and the delights of the sons of men: musical instruments of all sorts.

      9So I was great, and increased more than all who were before me in Jerusalem. My wisdom also remained with me.

      10Whatever my eyes desired, I didn’t keep from them. I didn’t withhold my heart from any joy, for my heart rejoiced because of all my labor, and this was my portion from all my labor.

      11Then I looked at all the works that my hands had worked, and at the labor that I had labored to do; and behold, all was vanity and a chasing after wind, and there was no profit under the sun.

The Korean and English summaries follow their respective editions; a choice between the readings awaits human review.

Unresolved interpretation: The forgotten person in Ecclesiastes 8:10
  • The Korean Revised Version mentions the burial of the wicked, then says a person who did good left the holy place and was forgotten in the city.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 8:9–10, engwebp

      9All this I have seen, and applied my mind to every work that is done under the sun. There is a time in which one man has power over another to his hurt.

      10So I saw the wicked buried. Indeed they came also from holiness. They went and were forgotten in the city where they did this. This also is vanity.

  • WEB says the wicked were buried, came from “holiness,” and were forgotten in the city where they had done this; it does not name a holy place.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 8:9–10, engwebp

      9All this I have seen, and applied my mind to every work that is done under the sun. There is a time in which one man has power over another to his hurt.

      10So I saw the wicked buried. Indeed they came also from holiness. They went and were forgotten in the city where they did this. This also is vanity.

Each summary follows its edition’s subject; the differing readings are not merged into one assertion.

Unresolved interpretation: Speakers at Ecclesiastes 12:8 and 12:9–12
  • 12:8 attributes the declaration of vanity to the Preacher.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • 12:9–10 describes the Preacher in the third person; 12:12 does not identify the speaker addressing “my son.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 12:9–10, engwebp

      9Further, because the Preacher was wise, he still taught the people knowledge. Yes, he pondered, sought out, and set in order many proverbs.

      10The Preacher sought to find out acceptable words, and that which was written blamelessly, words of truth.

    • ECC 12:11–12, engwebp

      11The words of the wise are like goads; and like nails well fastened are words from the masters of assemblies, which are given from one shepherd.

      12Furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.

The closing narrator is not automatically merged with the Preacher; the speaker’s identity remains open.

Speakers at Ecclesiastes 12:8 and 12:9–12

AI-assisted, human review pending, 2026-10-01

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Whether the Preacher of Ecclesiastes is Solomon
  • Ecclesiastes 1:1 calls the Preacher a son of David and king in Jerusalem; 1:12 says he was king over Israel. The book does not use the name Solomon.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 1:1–2, engwebp

      1The words of the Preacher, the son of David, king in Jerusalem:

      2“Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.”

    • ECC 1:12–18, engwebp

      12I, the Preacher, was king over Israel in Jerusalem.

      13I applied my heart to seek and to search out by wisdom concerning all that is done under the sky. It is a heavy burden that God has given to the sons of men to be afflicted with.

      14I have seen all the works that are done under the sun; and behold, all is vanity and a chasing after wind.

      15That which is crooked can’t be made straight; and that which is lacking can’t be counted.

      16I said to myself, “Behold, I have obtained for myself great wisdom above all who were before me in Jerusalem. Yes, my heart has had great experience of wisdom and knowledge.”

      17I applied my heart to know wisdom, and to know madness and folly. I perceived that this also was a chasing after wind.

      18For in much wisdom is much grief; and he who increases knowledge increases sorrow.

  • 1 Kings 1:32–40 names Solomon as David’s choice to be anointed king over Israel. It does not mention the speaker of Ecclesiastes.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 1:32–40, engwebp

      32King David said, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada.” They came before the king.

      33The king said to them, “Take with you the servants of your lord, and cause Solomon my son to ride on my own mule, and bring him down to Gihon.

      34Let Zadok the priest and Nathan the prophet anoint him there king over Israel. Blow the trumpet, and say, ‘Long live King Solomon!’

      35Then come up after him, and he shall come and sit on my throne; for he shall be king in my place. I have appointed him to be prince over Israel and over Judah.”

      36Benaiah the son of Jehoiada answered the king, and said, “Amen. May the LORD, the God of my lord the king, say so.

      37As the LORD has been with my lord the king, even so may he be with Solomon, and make his throne greater than the throne of my lord King David.”

      38So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, and the Cherethites and the Pelethites went down and had Solomon ride on King David’s mule, and brought him to Gihon.

      39Zadok the priest took the horn of oil from the Tent, and anointed Solomon. They blew the trumpet; and all the people said, “Long live King Solomon!”

      40All the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth shook with their sound.

The speaker remains a separate entry; identity with Solomon and whether “son of David” in 1:1 names an immediate father–son relation remain unresolved.

Unresolved interpretation: The final possession named in Ecclesiastes 2:8
  • The Korean Revised Version names wives and concubines after male and female singers.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 2:4–11, engwebp

      4I made myself great works. I built myself houses. I planted myself vineyards.

      5I made myself gardens and parks, and I planted trees in them of all kinds of fruit.

      6I made myself pools of water, to water the forest where trees were grown.

      7I bought male servants and female servants, and had servants born in my house. I also had great possessions of herds and flocks, above all who were before me in Jerusalem.

      8I also gathered silver and gold for myself, and the treasure of kings and of the provinces. I got myself male and female singers, and the delights of the sons of men: musical instruments of all sorts.

      9So I was great, and increased more than all who were before me in Jerusalem. My wisdom also remained with me.

      10Whatever my eyes desired, I didn’t keep from them. I didn’t withhold my heart from any joy, for my heart rejoiced because of all my labor, and this was my portion from all my labor.

      11Then I looked at all the works that my hands had worked, and at the labor that I had labored to do; and behold, all was vanity and a chasing after wind, and there was no profit under the sun.

  • WEB reads “musical instruments of all sorts” in that place.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 2:4–11, engwebp

      4I made myself great works. I built myself houses. I planted myself vineyards.

      5I made myself gardens and parks, and I planted trees in them of all kinds of fruit.

      6I made myself pools of water, to water the forest where trees were grown.

      7I bought male servants and female servants, and had servants born in my house. I also had great possessions of herds and flocks, above all who were before me in Jerusalem.

      8I also gathered silver and gold for myself, and the treasure of kings and of the provinces. I got myself male and female singers, and the delights of the sons of men: musical instruments of all sorts.

      9So I was great, and increased more than all who were before me in Jerusalem. My wisdom also remained with me.

      10Whatever my eyes desired, I didn’t keep from them. I didn’t withhold my heart from any joy, for my heart rejoiced because of all my labor, and this was my portion from all my labor.

      11Then I looked at all the works that my hands had worked, and at the labor that I had labored to do; and behold, all was vanity and a chasing after wind, and there was no profit under the sun.

The Korean and English summaries follow their respective editions; a choice between the readings awaits human review.

Unresolved interpretation: The forgotten person in Ecclesiastes 8:10
  • The Korean Revised Version mentions the burial of the wicked, then says a person who did good left the holy place and was forgotten in the city.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 8:9–10, engwebp

      9All this I have seen, and applied my mind to every work that is done under the sun. There is a time in which one man has power over another to his hurt.

      10So I saw the wicked buried. Indeed they came also from holiness. They went and were forgotten in the city where they did this. This also is vanity.

  • WEB says the wicked were buried, came from “holiness,” and were forgotten in the city where they had done this; it does not name a holy place.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 8:9–10, engwebp

      9All this I have seen, and applied my mind to every work that is done under the sun. There is a time in which one man has power over another to his hurt.

      10So I saw the wicked buried. Indeed they came also from holiness. They went and were forgotten in the city where they did this. This also is vanity.

Each summary follows its edition’s subject; the differing readings are not merged into one assertion.

Unresolved interpretation: Speakers at Ecclesiastes 12:8 and 12:9–12
  • 12:8 attributes the declaration of vanity to the Preacher.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • 12:9–10 describes the Preacher in the third person; 12:12 does not identify the speaker addressing “my son.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ECC 12:9–10, engwebp

      9Further, because the Preacher was wise, he still taught the people knowledge. Yes, he pondered, sought out, and set in order many proverbs.

      10The Preacher sought to find out acceptable words, and that which was written blamelessly, words of truth.

    • ECC 12:11–12, engwebp

      11The words of the wise are like goads; and like nails well fastened are words from the masters of assemblies, which are given from one shepherd.

      12Furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.

The closing narrator is not automatically merged with the Preacher; the speaker’s identity remains open.

The jewel compared with wisdom in Proverbs 3:15

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The jewel compared with wisdom in Proverbs 3:15
  • The Korean Revised Version compares wisdom with pearls in 3:15.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 3:13–18, engwebp

      13Happy is the man who finds wisdom, the man who gets understanding.

      14For her good profit is better than getting silver, and her return is better than fine gold.

      15She is more precious than rubies. None of the things you can desire are to be compared to her.

      16Length of days is in her right hand. In her left hand are riches and honor.

      17Her ways are ways of pleasantness. All her paths are peace.

      18She is a tree of life to those who lay hold of her. Happy is everyone who retains her.

  • WEB compares wisdom with rubies in 3:15.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 3:13–18, engwebp

      13Happy is the man who finds wisdom, the man who gets understanding.

      14For her good profit is better than getting silver, and her return is better than fine gold.

      15She is more precious than rubies. None of the things you can desire are to be compared to her.

      16Length of days is in her right hand. In her left hand are riches and honor.

      17Her ways are ways of pleasantness. All her paths are peace.

      18She is a tree of life to those who lay hold of her. Happy is everyone who retains her.

Preserve each edition’s wording without merging the jewels; the translation difference awaits human review.

What the LORD does with a person’s paths (Proverbs 5:21)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: What the LORD does with a person’s paths (Proverbs 5:21)
  • Korean Revised Version: The KRV says he makes all paths level.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 5:21–23, engwebp

      21For the ways of man are before the LORD’s eyes. He examines all his paths.

      22The evil deeds of the wicked ensnare him. The cords of his sin hold him firmly.

      23He will die for lack of instruction. In the greatness of his folly, he will go astray.

  • WEB: WEB says he examines all paths.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 5:21–23, engwebp

      21For the ways of man are before the LORD’s eyes. He examines all his paths.

      22The evil deeds of the wicked ensnare him. The cords of his sin hold him firmly.

      23He will die for lack of instruction. In the greatness of his folly, he will go astray.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

The role of personified Wisdom (Proverbs 8:30)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The role of personified Wisdom (Proverbs 8:30)
  • Korean Revised Version: The KRV has personified Wisdom as a creator at his side.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 8:22–31, engwebp

      22“The LORD possessed me in the beginning of his work, before his deeds of old.

      23I was set up from everlasting, from the beginning, before the earth existed.

      24When there were no depths, I was born, when there were no springs abounding with water.

      25Before the mountains were settled in place, before the hills, I was born;

      26while as yet he had not made the earth, nor the fields, nor the beginning of the dust of the world.

      27When he established the heavens, I was there. When he set a circle on the surface of the deep,

      28when he established the clouds above, when the springs of the deep became strong,

      29when he gave to the sea its boundary, that the waters should not violate his commandment, when he marked out the foundations of the earth,

      30then I was the craftsman by his side. I was a delight day by day, always rejoicing before him,

      31rejoicing in his whole world. My delight was with the sons of men.

  • WEB: WEB calls personified Wisdom a craftsman at his side.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 8:22–31, engwebp

      22“The LORD possessed me in the beginning of his work, before his deeds of old.

      23I was set up from everlasting, from the beginning, before the earth existed.

      24When there were no depths, I was born, when there were no springs abounding with water.

      25Before the mountains were settled in place, before the hills, I was born;

      26while as yet he had not made the earth, nor the fields, nor the beginning of the dust of the world.

      27When he established the heavens, I was there. When he set a circle on the surface of the deep,

      28when he established the clouds above, when the springs of the deep became strong,

      29when he gave to the sea its boundary, that the waters should not violate his commandment, when he marked out the foundations of the earth,

      30then I was the craftsman by his side. I was a delight day by day, always rejoicing before him,

      31rejoicing in his whole world. My delight was with the sons of men.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

The wicked mouth in Proverbs 10:6 (Proverbs 10:6)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The wicked mouth in Proverbs 10:6 (Proverbs 10:6)
  • Korean Revised Version: The KRV says the wicked mouth harbors poison.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 10:6–11, engwebp

      6Blessings are on the head of the righteous, but violence covers the mouth of the wicked.

      7The memory of the righteous is blessed, but the name of the wicked will rot.

      8The wise in heart accept commandments, but a chattering fool will fall.

      9He who walks blamelessly walks surely, but he who perverts his ways will be found out.

      10One who winks with the eye causes sorrow, but a chattering fool will fall.

      11The mouth of the righteous is a spring of life, but violence covers the mouth of the wicked.

  • WEB: WEB says violence covers the mouth of the wicked.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 10:6–11, engwebp

      6Blessings are on the head of the righteous, but violence covers the mouth of the wicked.

      7The memory of the righteous is blessed, but the name of the wicked will rot.

      8The wise in heart accept commandments, but a chattering fool will fall.

      9He who walks blamelessly walks surely, but he who perverts his ways will be found out.

      10One who winks with the eye causes sorrow, but a chattering fool will fall.

      11The mouth of the righteous is a spring of life, but violence covers the mouth of the wicked.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

Unresolved interpretation: The wicked mouth in Proverbs 10:11 (Proverbs 10:11)
  • Korean Revised Version: The KRV repeats that the wicked mouth harbors poison.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 10:6–11, engwebp

      6Blessings are on the head of the righteous, but violence covers the mouth of the wicked.

      7The memory of the righteous is blessed, but the name of the wicked will rot.

      8The wise in heart accept commandments, but a chattering fool will fall.

      9He who walks blamelessly walks surely, but he who perverts his ways will be found out.

      10One who winks with the eye causes sorrow, but a chattering fool will fall.

      11The mouth of the righteous is a spring of life, but violence covers the mouth of the wicked.

  • WEB: WEB repeats that violence covers the mouth of the wicked.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 10:6–11, engwebp

      6Blessings are on the head of the righteous, but violence covers the mouth of the wicked.

      7The memory of the righteous is blessed, but the name of the wicked will rot.

      8The wise in heart accept commandments, but a chattering fool will fall.

      9He who walks blamelessly walks surely, but he who perverts his ways will be found out.

      10One who winks with the eye causes sorrow, but a chattering fool will fall.

      11The mouth of the righteous is a spring of life, but violence covers the mouth of the wicked.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

The wicked mouth in Proverbs 10:11 (Proverbs 10:11)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The wicked mouth in Proverbs 10:6 (Proverbs 10:6)
  • Korean Revised Version: The KRV says the wicked mouth harbors poison.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 10:6–11, engwebp

      6Blessings are on the head of the righteous, but violence covers the mouth of the wicked.

      7The memory of the righteous is blessed, but the name of the wicked will rot.

      8The wise in heart accept commandments, but a chattering fool will fall.

      9He who walks blamelessly walks surely, but he who perverts his ways will be found out.

      10One who winks with the eye causes sorrow, but a chattering fool will fall.

      11The mouth of the righteous is a spring of life, but violence covers the mouth of the wicked.

  • WEB: WEB says violence covers the mouth of the wicked.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 10:6–11, engwebp

      6Blessings are on the head of the righteous, but violence covers the mouth of the wicked.

      7The memory of the righteous is blessed, but the name of the wicked will rot.

      8The wise in heart accept commandments, but a chattering fool will fall.

      9He who walks blamelessly walks surely, but he who perverts his ways will be found out.

      10One who winks with the eye causes sorrow, but a chattering fool will fall.

      11The mouth of the righteous is a spring of life, but violence covers the mouth of the wicked.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

Unresolved interpretation: The wicked mouth in Proverbs 10:11 (Proverbs 10:11)
  • Korean Revised Version: The KRV repeats that the wicked mouth harbors poison.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 10:6–11, engwebp

      6Blessings are on the head of the righteous, but violence covers the mouth of the wicked.

      7The memory of the righteous is blessed, but the name of the wicked will rot.

      8The wise in heart accept commandments, but a chattering fool will fall.

      9He who walks blamelessly walks surely, but he who perverts his ways will be found out.

      10One who winks with the eye causes sorrow, but a chattering fool will fall.

      11The mouth of the righteous is a spring of life, but violence covers the mouth of the wicked.

  • WEB: WEB repeats that violence covers the mouth of the wicked.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 10:6–11, engwebp

      6Blessings are on the head of the righteous, but violence covers the mouth of the wicked.

      7The memory of the righteous is blessed, but the name of the wicked will rot.

      8The wise in heart accept commandments, but a chattering fool will fall.

      9He who walks blamelessly walks surely, but he who perverts his ways will be found out.

      10One who winks with the eye causes sorrow, but a chattering fool will fall.

      11The mouth of the righteous is a spring of life, but violence covers the mouth of the wicked.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

Who gains honor and riches in Proverbs 11:16 (Proverbs 11:16)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Who gains honor and riches in Proverbs 11:16 (Proverbs 11:16)
  • Korean Revised Version: The KRV contrasts a gracious woman with diligent men.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • WEB: WEB contrasts a gracious woman with violent men.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

The righteous person and neighbors in Proverbs 12:26 (Proverbs 12:26)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The righteous person and neighbors in Proverbs 12:26 (Proverbs 12:26)
  • Korean Revised Version: The KRV says the righteous guides a neighbor.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 12:23–28, engwebp

      23A prudent man keeps his knowledge, but the hearts of fools proclaim foolishness.

      24The hands of the diligent ones shall rule, but laziness ends in slave labor.

      25Anxiety in a man’s heart weighs it down, but a kind word makes it glad.

      26A righteous person is cautious in friendship, but the way of the wicked leads them astray.

      27The slothful man doesn’t roast his game, but the possessions of diligent men are prized.

      28In the way of righteousness is life; in its path there is no death.

  • WEB: WEB says the righteous is cautious in friendship.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 12:23–28, engwebp

      23A prudent man keeps his knowledge, but the hearts of fools proclaim foolishness.

      24The hands of the diligent ones shall rule, but laziness ends in slave labor.

      25Anxiety in a man’s heart weighs it down, but a kind word makes it glad.

      26A righteous person is cautious in friendship, but the way of the wicked leads them astray.

      27The slothful man doesn’t roast his game, but the possessions of diligent men are prized.

      28In the way of righteousness is life; in its path there is no death.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

The unfaithful and violence in Proverbs 13:2 (Proverbs 13:2)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The unfaithful and violence in Proverbs 13:2 (Proverbs 13:2)
  • Korean Revised Version: The KRV says the treacherous suffer violence.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 13:1–3, engwebp

      1A wise son listens to his father’s instruction, but a scoffer doesn’t listen to rebuke.

      2By the fruit of his lips, a man enjoys good things, but the unfaithful crave violence.

      3He who guards his mouth guards his soul. One who opens wide his lips comes to ruin.

  • WEB: WEB says the unfaithful crave violence.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 13:1–3, engwebp

      1A wise son listens to his father’s instruction, but a scoffer doesn’t listen to rebuke.

      2By the fruit of his lips, a man enjoys good things, but the unfaithful crave violence.

      3He who guards his mouth guards his soul. One who opens wide his lips comes to ruin.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

Poor fields and injustice in Proverbs 13:23 (Proverbs 13:23)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Poor fields and injustice in Proverbs 13:23 (Proverbs 13:23)
  • Korean Revised Version: The KRV speaks of someone wasting property through injustice.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 13:21–25, engwebp

      21Misfortune pursues sinners, but prosperity rewards the righteous.

      22A good man leaves an inheritance to his children’s children, but the wealth of the sinner is stored for the righteous.

      23An abundance of food is in poor people’s fields, but injustice sweeps it away.

      24One who spares the rod hates his son, but one who loves him is careful to discipline him.

      25The righteous one eats to the satisfying of his soul, but the belly of the wicked goes hungry.

  • WEB: WEB says injustice sweeps food from poor people’s fields.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 13:21–25, engwebp

      21Misfortune pursues sinners, but prosperity rewards the righteous.

      22A good man leaves an inheritance to his children’s children, but the wealth of the sinner is stored for the righteous.

      23An abundance of food is in poor people’s fields, but injustice sweeps it away.

      24One who spares the rod hates his son, but one who loves him is careful to discipline him.

      25The righteous one eats to the satisfying of his soul, but the belly of the wicked goes hungry.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

Fools and sin in Proverbs 14:9 (Proverbs 14:9)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Fools and sin in Proverbs 14:9 (Proverbs 14:9)
  • Korean Revised Version: The KRV says fools treat sin lightly.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 14:5–9, engwebp

      5A truthful witness will not lie, but a false witness pours out lies.

      6A scoffer seeks wisdom, and doesn’t find it, but knowledge comes easily to a discerning person.

      7Stay away from a foolish man, for you won’t find knowledge on his lips.

      8The wisdom of the prudent is to think about his way, but the folly of fools is deceit.

      9Fools mock at making atonement for sins, but among the upright there is good will.

  • WEB: WEB says fools mock at making atonement for sins.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 14:5–9, engwebp

      5A truthful witness will not lie, but a false witness pours out lies.

      6A scoffer seeks wisdom, and doesn’t find it, but knowledge comes easily to a discerning person.

      7Stay away from a foolish man, for you won’t find knowledge on his lips.

      8The wisdom of the prudent is to think about his way, but the folly of fools is deceit.

      9Fools mock at making atonement for sins, but among the upright there is good will.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

What is called pure in Proverbs 15:26 (Proverbs 15:26)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: What is called pure in Proverbs 15:26 (Proverbs 15:26)
  • Korean Revised Version: The KRV calls good words pure.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 15:25–29, engwebp

      25The LORD will uproot the house of the proud, but he will keep the widow’s borders intact.

      26The LORD detests the thoughts of the wicked, but the thoughts of the pure are pleasing.

      27He who is greedy for gain troubles his own house, but he who hates bribes will live.

      28The heart of the righteous weighs answers, but the mouth of the wicked gushes out evil.

      29The LORD is far from the wicked, but he hears the prayer of the righteous.

  • WEB: WEB says the thoughts of the pure are pleasing.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 15:25–29, engwebp

      25The LORD will uproot the house of the proud, but he will keep the widow’s borders intact.

      26The LORD detests the thoughts of the wicked, but the thoughts of the pure are pleasing.

      27He who is greedy for gain troubles his own house, but he who hates bribes will live.

      28The heart of the righteous weighs answers, but the mouth of the wicked gushes out evil.

      29The LORD is far from the wicked, but he hears the prayer of the righteous.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

Whose favor is sought in Proverbs 19:6 (Proverbs 19:6)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Whose favor is sought in Proverbs 19:6 (Proverbs 19:6)
  • Korean Revised Version: The KRV describes seeking a generous person’s favor.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 19:4–7, engwebp

      4Wealth adds many friends, but the poor is separated from his friend.

      5A false witness shall not be unpunished. He who pours out lies shall not go free.

      6Many will entreat the favor of a ruler, and everyone is a friend to a man who gives gifts.

      7All the relatives of the poor shun him; how much more do his friends avoid him! He pursues them with pleas, but they are gone.

  • WEB: WEB describes entreating the favor of a ruler.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 19:4–7, engwebp

      4Wealth adds many friends, but the poor is separated from his friend.

      5A false witness shall not be unpunished. He who pours out lies shall not go free.

      6Many will entreat the favor of a ruler, and everyone is a friend to a man who gives gifts.

      7All the relatives of the poor shun him; how much more do his friends avoid him! He pursues them with pleas, but they are gone.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

The pledge recipient in Proverbs 20:16 (Proverbs 20:16)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The pledge recipient in Proverbs 20:16 (Proverbs 20:16)
  • Korean Revised Version: The KRV speaks of giving security for outsiders.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 20:16–20, engwebp

      16Take the garment of one who puts up collateral for a stranger; and hold him in pledge for a wayward woman.

      17Fraudulent food is sweet to a man, but afterwards his mouth is filled with gravel.

      18Plans are established by advice; by wise guidance you wage war!

      19He who goes about as a tale-bearer reveals secrets; therefore don’t keep company with him who opens wide his lips.

      20Whoever curses his father or his mother, his lamp shall be put out in blackness of darkness.

  • WEB: WEB speaks of a pledge for a wayward woman.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 20:16–20, engwebp

      16Take the garment of one who puts up collateral for a stranger; and hold him in pledge for a wayward woman.

      17Fraudulent food is sweet to a man, but afterwards his mouth is filled with gravel.

      18Plans are established by advice; by wise guidance you wage war!

      19He who goes about as a tale-bearer reveals secrets; therefore don’t keep company with him who opens wide his lips.

      20Whoever curses his father or his mother, his lamp shall be put out in blackness of darkness.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

The wicked thing called sin in Proverbs 21:4 (Proverbs 21:4)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The wicked thing called sin in Proverbs 21:4 (Proverbs 21:4)
  • Korean Revised Version: The KRV calls the prosperity of the wicked sin.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 21:1–4, engwebp

      1The king’s heart is in the LORD’s hand like the watercourses. He turns it wherever he desires.

      2Every way of a man is right in his own eyes, but the LORD weighs the hearts.

      3To do righteousness and justice is more acceptable to the LORD than sacrifice.

      4A high look and a proud heart, the lamp of the wicked, is sin.

  • WEB: WEB calls the lamp of the wicked sin.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 21:1–4, engwebp

      1The king’s heart is in the LORD’s hand like the watercourses. He turns it wherever he desires.

      2Every way of a man is right in his own eyes, but the LORD weighs the hearts.

      3To do righteousness and justice is more acceptable to the LORD than sacrifice.

      4A high look and a proud heart, the lamp of the wicked, is sin.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

The contrast with a false witness in Proverbs 21:28 (Proverbs 21:28)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The contrast with a false witness in Proverbs 21:28 (Proverbs 21:28)
  • Korean Revised Version: The KRV says a trustworthy witness’s words endure.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 21:25–29, engwebp

      25The desire of the sluggard kills him, for his hands refuse to labor.

      26There are those who covet greedily all day long; but the righteous give and don’t withhold.

      27The sacrifice of the wicked is an abomination— how much more, when he brings it with a wicked mind!

      28A false witness will perish. A man who listens speaks to eternity.

      29A wicked man hardens his face; but as for the upright, he establishes his ways.

  • WEB: WEB says a person who listens speaks to eternity.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 21:25–29, engwebp

      25The desire of the sluggard kills him, for his hands refuse to labor.

      26There are those who covet greedily all day long; but the righteous give and don’t withhold.

      27The sacrifice of the wicked is an abomination— how much more, when he brings it with a wicked mind!

      28A false witness will perish. A man who listens speaks to eternity.

      29A wicked man hardens his face; but as for the upright, he establishes his ways.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

The number of written teachings in Proverbs 22:20 (Proverbs 22:20)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The number of written teachings in Proverbs 22:20 (Proverbs 22:20)
  • Korean Revised Version: The KRV says excellent things of counsel and knowledge were written, without a number.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 22:17–21, engwebp

      17Turn your ear, and listen to the words of the wise. Apply your heart to my teaching.

      18For it is a pleasant thing if you keep them within you, if all of them are ready on your lips.

      19I teach you today, even you, so that your trust may be in the LORD.

      20Haven’t I written to you thirty excellent things of counsel and knowledge,

      21To teach you truth, reliable words, to give sound answers to the ones who sent you?

  • WEB: WEB asks whether thirty excellent things of counsel and knowledge were written.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 22:17–21, engwebp

      17Turn your ear, and listen to the words of the wise. Apply your heart to my teaching.

      18For it is a pleasant thing if you keep them within you, if all of them are ready on your lips.

      19I teach you today, even you, so that your trust may be in the LORD.

      20Haven’t I written to you thirty excellent things of counsel and knowledge,

      21To teach you truth, reliable words, to give sound answers to the ones who sent you?

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

The work of Hezekiah’s men in Proverbs 25:1 (Proverbs 25:1)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The work of Hezekiah’s men in Proverbs 25:1 (Proverbs 25:1)
  • Korean Revised Version: The KRV says Hezekiah’s men edited these proverbs.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • WEB: WEB says they copied out these proverbs.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

The hiring image in Proverbs 26:10 (Proverbs 26:10)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The hiring image in Proverbs 26:10 (Proverbs 26:10)
  • Korean Revised Version: The KRV uses a craftsman who makes all things as its comparison.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 26:10–12, engwebp

      10As an archer who wounds all, so is he who hires a fool or he who hires those who pass by.

      11As a dog that returns to his vomit, so is a fool who repeats his folly.

      12Do you see a man wise in his own eyes? There is more hope for a fool than for him.

  • WEB: WEB uses an archer who wounds all as its comparison.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 26:10–12, engwebp

      10As an archer who wounds all, so is he who hires a fool or he who hires those who pass by.

      11As a dog that returns to his vomit, so is a fool who repeats his folly.

      12Do you see a man wise in his own eyes? There is more hope for a fool than for him.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

The pledge in Proverbs 27:13 (Proverbs 27:13)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The pledge in Proverbs 27:13 (Proverbs 27:13)
  • Korean Revised Version: The KRV speaks of security for outsiders.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 27:11–14, engwebp

      11Be wise, my son, and bring joy to my heart, then I can answer my tormentor.

      12A prudent man sees danger and takes refuge; but the simple pass on, and suffer for it.

      13Take his garment when he puts up collateral for a stranger. Hold it for a wayward woman!

      14He who blesses his neighbor with a loud voice early in the morning, it will be taken as a curse by him.

  • WEB: WEB speaks of security for a wayward woman.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 27:11–14, engwebp

      11Be wise, my son, and bring joy to my heart, then I can answer my tormentor.

      12A prudent man sees danger and takes refuge; but the simple pass on, and suffer for it.

      13Take his garment when he puts up collateral for a stranger. Hold it for a wayward woman!

      14He who blesses his neighbor with a loud voice early in the morning, it will be taken as a curse by him.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

Who rages or scoffs in Proverbs 29:9 (Proverbs 29:9)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Who rages or scoffs in Proverbs 29:9 (Proverbs 29:9)
  • Korean Revised Version: The KRV says the wise person may rage or laugh but the dispute continues.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 29:8–11, engwebp

      8Mockers stir up a city, but wise men turn away anger.

      9If a wise man goes to court with a foolish man, the fool rages or scoffs, and there is no peace.

      10The bloodthirsty hate a man of integrity; and they seek the life of the upright.

      11A fool vents all of his anger, but a wise man brings himself under control.

  • WEB: WEB says the fool rages or scoffs and there is no peace.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 29:8–11, engwebp

      8Mockers stir up a city, but wise men turn away anger.

      9If a wise man goes to court with a foolish man, the fool rages or scoffs, and there is no peace.

      10The bloodthirsty hate a man of integrity; and they seek the life of the upright.

      11A fool vents all of his anger, but a wise man brings himself under control.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

The servant’s later status in Proverbs 29:21 (Proverbs 29:21)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The servant’s later status in Proverbs 29:21 (Proverbs 29:21)
  • Korean Revised Version: The KRV says a pampered servant acts like a child of the household.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 29:19–21, engwebp

      19A servant can’t be corrected by words. Though he understands, yet he will not respond.

      20Do you see a man who is hasty in his words? There is more hope for a fool than for him.

      21He who pampers his servant from youth will have him become a son in the end.

  • WEB: WEB says the servant becomes a son in the end.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • PRO 29:19–21, engwebp

      19A servant can’t be corrected by words. Though he understands, yet he will not respond.

      20Do you see a man who is hasty in his words? There is more hope for a fool than for him.

      21He who pampers his servant from youth will have him become a son in the end.

Keep each edition’s wording without constructing a shared assertion absent from the text; interpretation awaits human review.

Joshua son of Jehozadak and Jeshua son of Jozadak

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jehozadak of 1 Chronicles 6:14–15 and Jozadak of Ezra 3:2
  • 1 Chronicles 6:14–15 says, “Azariah became the father of Seraiah. Seraiah became the father of Jehozadak. Jehozadak went into captivity when the LORD carried Judah and Jerusalem away by the hand of Nebuchadnezzar.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 6:4–15, engwebp

      4Eleazar became the father of Phinehas, Phinehas became the father of Abishua,

      5Abishua became the father of Bukki. Bukki became the father of Uzzi.

      6Uzzi became the father of Zerahiah. Zerahiah became the father of Meraioth.

      7Meraioth became the father of Amariah. Amariah became the father of Ahitub.

      8Ahitub became the father of Zadok. Zadok became the father of Ahimaaz.

      9Ahimaaz became the father of Azariah. Azariah became the father of Johanan.

      10Johanan became the father of Azariah, who executed the priest’s office in the house that Solomon built in Jerusalem.

      11Azariah became the father of Amariah. Amariah became the father of Ahitub.

      12Ahitub became the father of Zadok. Zadok became the father of Shallum.

      13Shallum became the father of Hilkiah. Hilkiah became the father of Azariah.

      14Azariah became the father of Seraiah. Seraiah became the father of Jehozadak.

      15Jehozadak went into captivity when the LORD carried Judah and Jerusalem away by the hand of Nebuchadnezzar.

  • Ezra 3:2 says, “Then Jeshua the son of Jozadak stood up with his brothers the priests and Zerubbabel the son of Shealtiel and his relatives, and built the altar of the God of Israel”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 3:1–3, engwebp

      1When the seventh month had come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem.

      2Then Jeshua the son of Jozadak stood up with his brothers the priests and Zerubbabel the son of Shealtiel and his relatives, and built the altar of the God of Israel, to offer burnt offerings on it, as it is written in the law of Moses the man of God.

      3In spite of their fear because of the peoples of the surrounding lands, they set the altar on its base; and they offered burnt offerings on it to the LORD, even burnt offerings morning and evening.

  • Haggai 1:1 says that the LORD’s word came by Haggai the prophet “to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • HAG 1:1–2, engwebp

      1In the second year of Darius the king, in the sixth month, in the first day of the month, the LORD’s word came by Haggai the prophet, to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, saying,

      2“This is what the LORD of Armies says: These people say, ‘The time hasn’t yet come, the time for the LORD’s house to be built.’”

1 Chronicles 6:14–15 says that Seraiah became the father of Jehozadak, and that Jehozadak went into captivity when the LORD carried Judah and Jerusalem away by the hand of Nebuchadnezzar. Ezra 3:2 names Jeshua the son of Jozadak. Haggai 1:1 names Joshua the son of Jehozadak, the high priest. 1 Chronicles 6:14–15 and Haggai 1:1 write the same name in both editions (the Korean 여호사닥, WEB Jehozadak), and Ezra 3:2 writes another in both (the Korean 요사닥, WEB Jozadak). 1 Chronicles 6:15 names no son of Jehozadak, Haggai 1:1 names no father of Jehozadak, and Ezra 3:1–3 names no father of Jozadak. This collection records Jehozadak (son of Seraiah) (person-jehozadak), Jehozadak (father of Joshua) (person-jehozadak-joshua) and Jozadak (person-jozadak) apart, and does not decide whether any of them are the same man.

Unresolved interpretation: Joshua son of Jehozadak and Jeshua son of Jozadak
  • Ezra 3:2 says, “Then Jeshua the son of Jozadak stood up with his brothers the priests and Zerubbabel the son of Shealtiel and his relatives, and built the altar of the God of Israel”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 3:1–3, engwebp

      1When the seventh month had come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem.

      2Then Jeshua the son of Jozadak stood up with his brothers the priests and Zerubbabel the son of Shealtiel and his relatives, and built the altar of the God of Israel, to offer burnt offerings on it, as it is written in the law of Moses the man of God.

      3In spite of their fear because of the peoples of the surrounding lands, they set the altar on its base; and they offered burnt offerings on it to the LORD, even burnt offerings morning and evening.

  • Ezra 5:2 says, “Then Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak rose up and began to build God’s house which is at Jerusalem”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 5:1–2, engwebp

      1Now the prophets, Haggai the prophet and Zechariah the son of Iddo, prophesied to the Jews who were in Judah and Jerusalem. They prophesied to them in the name of the God of Israel.

      2Then Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak rose up and began to build God’s house which is at Jerusalem; and with them were the prophets of God, helping them.

  • Haggai 1:1 says that in the second year of Darius the king, in the sixth month, in the first day of the month, the LORD’s word came by Haggai the prophet, “to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest”; 1:12–14, that Zerubbabel the son of Shealtiel and Joshua the son of Jehozadak, the high priest, with all the remnant of the people, obeyed the LORD their God’s voice, and the words of Haggai the prophet, and that the LORD stirred up the spirit of Zerubbabel, the spirit of Joshua, and the spirit of all the remnant of the people, and they came and worked on the house of the LORD of Armies, their God, “in the twenty-fourth day of the month, in the sixth month, in the second year of Darius the king” (1:15).
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • HAG 1:1–2, engwebp

      1In the second year of Darius the king, in the sixth month, in the first day of the month, the LORD’s word came by Haggai the prophet, to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, saying,

      2“This is what the LORD of Armies says: These people say, ‘The time hasn’t yet come, the time for the LORD’s house to be built.’”

    • HAG 1:12–15, engwebp

      12Then Zerubbabel the son of Shealtiel and Joshua the son of Jehozadak, the high priest, with all the remnant of the people, obeyed the LORD their God’s voice, and the words of Haggai the prophet, as the LORD their God had sent him; and the people feared the LORD.

      13Then Haggai, the LORD’s messenger, spoke the LORD’s message to the people, saying, “I am with you,” says the LORD.

      14The LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remnant of the people; and they came and worked on the house of the LORD of Armies, their God,

      15in the twenty-fourth day of the month, in the sixth month, in the second year of Darius the king.

Ezra 3:2 and 5:2 name “Jeshua the son of Jozadak” and give him no title; Haggai 1:1, 1:12 and 1:14 name “Joshua the son of Jehozadak, the high priest”. In both editions the two books write the name and the father’s name otherwise (the Korean 예수아 and 여호수아, 요사닥 and 여호사닥; WEB Jeshua and Joshua, Jozadak and Jehozadak). Ezra 5:2 says that Zerubbabel and Jeshua rose up and began to build God’s house which is at Jerusalem, and Haggai 1:14–15, that Zerubbabel, Joshua, and all the remnant of the people came and worked on the house of the LORD of Armies, their God, in the twenty-fourth day of the month, in the sixth month, in the second year of Darius the king. The text does not say whether Jeshua and Joshua are one man. This collection relates no deed or date of the one book to the other, records two entries (person-jeshua-jozadak, person-joshua-jehozadak) and does not decide it.

The foundation of the house in Ezra 3 and Haggai 2

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The age at which the Levites begin their work
  • Numbers 4 counts the Levites from thirty to fifty years old for the work of the Tent of Meeting (4:3, 4:23, 4:30, 4:35, 4:39, 4:43, 4:47), in both editions.
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 4:1–20, engwebp

      1The LORD spoke to Moses and to Aaron, saying,

      2“Take a census of the sons of Kohath from among the sons of Levi, by their families, by their fathers’ houses,

      3from thirty years old and upward even until fifty years old, all who enter into the service to do the work in the Tent of Meeting.

      4“This is the service of the sons of Kohath in the Tent of Meeting, regarding the most holy things.

      5When the camp moves forward, Aaron shall go in with his sons; and they shall take down the veil of the screen, cover the ark of the Testimony with it,

      6put a covering of sealskin on it, spread a blue cloth over it, and put in its poles.

      7“On the table of show bread they shall spread a blue cloth, and put on it the dishes, the spoons, the bowls, and the cups with which to pour out; and the continual bread shall be on it.

      8They shall spread on them a scarlet cloth, and cover it with a covering of sealskin, and shall put in its poles.

      9“They shall take a blue cloth and cover the lamp stand of the light, its lamps, its snuffers, its snuff dishes, and all its oil vessels, with which they minister to it.

      10They shall put it and all its vessels within a covering of sealskin, and shall put it on the frame.

      11“On the golden altar they shall spread a blue cloth, and cover it with a covering of sealskin, and shall put in its poles.

      12“They shall take all the vessels of ministry with which they minister in the sanctuary, and put them in a blue cloth, cover them with a covering of sealskin, and shall put them on the frame.

      13“They shall take away the ashes from the altar, and spread a purple cloth on it.

      14They shall put on it all its vessels with which they minister about it, the fire pans, the meat hooks, the shovels, and the basins—all the vessels of the altar; and they shall spread on it a covering of sealskin, and put in its poles.

      15“When Aaron and his sons have finished covering the sanctuary and all the furniture of the sanctuary, as the camp moves forward; after that, the sons of Kohath shall come to carry it; but they shall not touch the sanctuary, lest they die. The sons of Kohath shall carry these things belonging to the Tent of Meeting.

      16“The duty of Eleazar the son of Aaron the priest shall be the oil for the light, the sweet incense, the continual meal offering, and the anointing oil, the requirements of all the tabernacle, and of all that is in it, the sanctuary, and its furnishings.”

      17The LORD spoke to Moses and to Aaron, saying,

      18“Don’t cut off the tribe of the families of the Kohathites from among the Levites;

      19but do this to them, that they may live, and not die, when they approach the most holy things: Aaron and his sons shall go in and appoint everyone to his service and to his burden;

      20but they shall not go in to see the sanctuary even for a moment, lest they die.”

    • NUM 4:21–28, engwebp

      21The LORD spoke to Moses, saying,

      22“Take a census of the sons of Gershon also, by their fathers’ houses, by their families;

      23you shall count them from thirty years old and upward until fifty years old: all who enter in to wait on the service, to do the work in the Tent of Meeting.

      24“This is the service of the families of the Gershonites, in serving and in bearing burdens:

      25they shall carry the curtains of the tabernacle and the Tent of Meeting, its covering, the covering of sealskin that is on it, the screen for the door of the Tent of Meeting,

      26the hangings of the court, the screen for the door of the gate of the court which is by the tabernacle and around the altar, their cords, and all the instruments of their service, and whatever shall be done with them. They shall serve in there.

      27At the commandment of Aaron and his sons shall be all the service of the sons of the Gershonites, in all their burden and in all their service; and you shall appoint their duty to them in all their responsibilities.

      28This is the service of the families of the sons of the Gershonites in the Tent of Meeting. Their duty shall be under the hand of Ithamar the son of Aaron the priest.

    • NUM 4:29–33, engwebp

      29“As for the sons of Merari, you shall count them by their families, by their fathers’ houses;

      30you shall count them from thirty years old and upward even to fifty years old—everyone who enters on the service, to do the work of the Tent of Meeting.

      31This is the duty of their burden, according to all their service in the Tent of Meeting: the tabernacle’s boards, its bars, its pillars, its sockets,

      32the pillars of the court around it, their sockets, their pins, their cords, with all their instruments, and with all their service. You shall appoint the instruments of the duty of their burden to them by name.

      33This is the service of the families of the sons of Merari, according to all their service in the Tent of Meeting, under the hand of Ithamar the son of Aaron the priest.”

    • NUM 4:34–49, engwebp

      34Moses and Aaron and the princes of the congregation counted the sons of the Kohathites by their families, and by their fathers’ houses,

      35from thirty years old and upward even to fifty years old, everyone who entered into the service for work in the Tent of Meeting.

      36Those who were counted of them by their families were two thousand seven hundred fifty.

      37These are those who were counted of the families of the Kohathites, all who served in the Tent of Meeting, whom Moses and Aaron counted according to the commandment of the LORD by Moses.

      38Those who were counted of the sons of Gershon, by their families, and by their fathers’ houses,

      39from thirty years old and upward even to fifty years old—everyone who entered into the service for work in the Tent of Meeting,

      40even those who were counted of them, by their families, by their fathers’ houses, were two thousand six hundred thirty.

      41These are those who were counted of the families of the sons of Gershon, all who served in the Tent of Meeting, whom Moses and Aaron counted according to the commandment of the LORD.

      42Those who were counted of the families of the sons of Merari, by their families, by their fathers’ houses,

      43from thirty years old and upward even to fifty years old—everyone who entered into the service for work in the Tent of Meeting,

      44even those who were counted of them by their families, were three thousand two hundred.

      45These are those who were counted of the families of the sons of Merari, whom Moses and Aaron counted according to the commandment of the LORD by Moses.

      46All those who were counted of the Levites whom Moses and Aaron and the princes of Israel counted, by their families and by their fathers’ houses,

      47from thirty years old and upward even to fifty years old, everyone who entered in to do the work of service and the work of bearing burdens in the Tent of Meeting,

      48even those who were counted of them, were eight thousand five hundred eighty.

      49According to the commandment of the LORD they were counted by Moses, everyone according to his service and according to his burden. Thus they were counted by him, as the LORD commanded Moses.

  • Numbers 8:24 has them go in to serve from twenty-five years old and upward, and 8:25 has them retire from the work at fifty, in both editions.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 8:23–26, engwebp

      23The LORD spoke to Moses, saying,

      24“This is what is assigned to the Levites: from twenty-five years old and upward they shall go in to wait on the service in the work of the Tent of Meeting;

      25and from the age of fifty years they shall retire from doing the work, and shall serve no more,

      26but shall assist their brothers in the Tent of Meeting, to perform the duty, and shall perform no service. This is how you shall have the Levites do their duties.”

  • Ezra 3:8 says that they appointed the Levites, from twenty years old and upward, to have the oversight of the work of the LORD’s house, in both editions.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 3:8–9, engwebp

      8Now in the second year of their coming to God’s house at Jerusalem, in the second month, Zerubbabel the son of Shealtiel, Jeshua the son of Jozadak, and the rest of their brothers the priests and the Levites, and all those who had come out of the captivity to Jerusalem, began the work and appointed the Levites, from twenty years old and upward, to have the oversight of the work of the LORD’s house.

      9Then Jeshua stood with his sons and his brothers, Kadmiel and his sons, the sons of Judah, together to have the oversight of the workmen in God’s house: the sons of Henadad, with their sons and their brothers the Levites.

Numbers 4 counts the Levites from thirty to fifty years old for the work of the Tent of Meeting, and Numbers 8:24–25 has them go in to serve from twenty-five years old and upward and retire from the work at fifty. Ezra 3:8 says that they appointed the Levites, from twenty years old and upward, to have the oversight of the work of the LORD’s house, and gives no age for ending it. This collection does not choose an explanation that reconciles them and keeps the three records as written.

Unresolved interpretation: The ages at which the Levites were counted in 1 Chronicles 23
  • Numbers 4:34–35 says that Moses and Aaron and the princes of the congregation counted the sons of the Kohathites “from thirty years old and upward even to fifty years old, everyone who entered into the service for work in the Tent of Meeting”, and 4:46–47 counts the Levites “from thirty years old and upward even to fifty years old, everyone who entered in to do the work of service and the work of bearing burdens in the Tent of Meeting”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 4:34–49, engwebp

      34Moses and Aaron and the princes of the congregation counted the sons of the Kohathites by their families, and by their fathers’ houses,

      35from thirty years old and upward even to fifty years old, everyone who entered into the service for work in the Tent of Meeting.

      36Those who were counted of them by their families were two thousand seven hundred fifty.

      37These are those who were counted of the families of the Kohathites, all who served in the Tent of Meeting, whom Moses and Aaron counted according to the commandment of the LORD by Moses.

      38Those who were counted of the sons of Gershon, by their families, and by their fathers’ houses,

      39from thirty years old and upward even to fifty years old—everyone who entered into the service for work in the Tent of Meeting,

      40even those who were counted of them, by their families, by their fathers’ houses, were two thousand six hundred thirty.

      41These are those who were counted of the families of the sons of Gershon, all who served in the Tent of Meeting, whom Moses and Aaron counted according to the commandment of the LORD.

      42Those who were counted of the families of the sons of Merari, by their families, by their fathers’ houses,

      43from thirty years old and upward even to fifty years old—everyone who entered into the service for work in the Tent of Meeting,

      44even those who were counted of them by their families, were three thousand two hundred.

      45These are those who were counted of the families of the sons of Merari, whom Moses and Aaron counted according to the commandment of the LORD by Moses.

      46All those who were counted of the Levites whom Moses and Aaron and the princes of Israel counted, by their families and by their fathers’ houses,

      47from thirty years old and upward even to fifty years old, everyone who entered in to do the work of service and the work of bearing burdens in the Tent of Meeting,

      48even those who were counted of them, were eight thousand five hundred eighty.

      49According to the commandment of the LORD they were counted by Moses, everyone according to his service and according to his burden. Thus they were counted by him, as the LORD commanded Moses.

  • Numbers 8:23–25 says that the LORD spoke to Moses, “This is what is assigned to the Levites: from twenty-five years old and upward they shall go in to wait on the service in the work of the Tent of Meeting; and from the age of fifty years they shall retire from doing the work, and shall serve no more”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 8:23–26, engwebp

      23The LORD spoke to Moses, saying,

      24“This is what is assigned to the Levites: from twenty-five years old and upward they shall go in to wait on the service in the work of the Tent of Meeting;

      25and from the age of fifty years they shall retire from doing the work, and shall serve no more,

      26but shall assist their brothers in the Tent of Meeting, to perform the duty, and shall perform no service. This is how you shall have the Levites do their duties.”

  • 1 Chronicles 23:3 says, “The Levites were counted from thirty years old and upward; and their number by their polls, man by man, was thirty-eight thousand.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 23:3–5, engwebp

      3The Levites were counted from thirty years old and upward; and their number by their polls, man by man, was thirty-eight thousand.

      4David said, “Of these, twenty-four thousand were to oversee the work of the LORD’s house, six thousand were officers and judges,

      5four thousand were doorkeepers, and four thousand praised the LORD with the instruments which I made for giving praise.”

  • 1 Chronicles 23:24 names the heads of the fathers’ houses of the sons of Levi “who did the work for the service of the LORD’s house, from twenty years old and upward”, and 23:27 says, “For by the last words of David the sons of Levi were counted, from twenty years old and upward.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 23:24–27, engwebp

      24These were the sons of Levi after their fathers’ houses, even the heads of the fathers’ houses of those who were counted individually, in the number of names by their polls, who did the work for the service of the LORD’s house, from twenty years old and upward.

      25For David said, “The LORD, the God of Israel, has given rest to his people; and he dwells in Jerusalem forever.

      26Also the Levites will no longer need to carry the tabernacle and all its vessels for its service.”

      27For by the last words of David the sons of Levi were counted, from twenty years old and upward.

  • Ezra 3:8 says that Zerubbabel the son of Shealtiel, Jeshua the son of Jozadak, the rest of their brothers the priests and the Levites, and all those who had come out of the captivity to Jerusalem began the work “and appointed the Levites, from twenty years old and upward, to have the oversight of the work of the LORD’s house”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 3:8–9, engwebp

      8Now in the second year of their coming to God’s house at Jerusalem, in the second month, Zerubbabel the son of Shealtiel, Jeshua the son of Jozadak, and the rest of their brothers the priests and the Levites, and all those who had come out of the captivity to Jerusalem, began the work and appointed the Levites, from twenty years old and upward, to have the oversight of the work of the LORD’s house.

      9Then Jeshua stood with his sons and his brothers, Kadmiel and his sons, the sons of Judah, together to have the oversight of the workmen in God’s house: the sons of Henadad, with their sons and their brothers the Levites.

Numbers 4:34–49 counts the Levites from thirty years old and upward even to fifty years old for the service of the Tent of Meeting, and Numbers 8:23–25 says that the LORD told Moses that the Levites shall go in to serve from twenty-five years old and upward and retire from the work at fifty. 1 Chronicles 23:3 says that the Levites were counted from thirty years old and upward; 23:24 and 23:27 give twenty years old and upward, and 23:27 says that they were counted so “by the last words of David”. Ezra 3:8 says that Zerubbabel the son of Shealtiel, Jeshua the son of Jozadak, the rest of their brothers the priests and the Levites, and all those who had come out of the captivity to Jerusalem appointed the Levites, from twenty years old and upward, to have the oversight of the work of the LORD’s house. The text does not say why 1 Chronicles 23 gives thirty years in one verse and twenty in others. This collection records the age each passage gives and reconciles none of them.

Unresolved interpretation: The foundation of the house in Ezra 3 and Haggai 2
  • Ezra 3:8 says that “in the second year of their coming to God’s house at Jerusalem, in the second month,” Zerubbabel the son of Shealtiel, Jeshua the son of Jozadak, and the rest of their brothers the priests and the Levites, and all those who had come out of the captivity to Jerusalem, began the work.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 3:8–9, engwebp

      8Now in the second year of their coming to God’s house at Jerusalem, in the second month, Zerubbabel the son of Shealtiel, Jeshua the son of Jozadak, and the rest of their brothers the priests and the Levites, and all those who had come out of the captivity to Jerusalem, began the work and appointed the Levites, from twenty years old and upward, to have the oversight of the work of the LORD’s house.

      9Then Jeshua stood with his sons and his brothers, Kadmiel and his sons, the sons of Judah, together to have the oversight of the workmen in God’s house: the sons of Henadad, with their sons and their brothers the Levites.

  • Ezra 3:10 says, “When the builders laid the foundation of the LORD’s temple, they set the priests in their vestments with trumpets, with the Levites the sons of Asaph with cymbals, to praise the LORD”; 3:11 says, “All the people shouted with a great shout, when they praised the LORD, because the foundation of the LORD’s house had been laid.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 3:10–11, engwebp

      10When the builders laid the foundation of the LORD’s temple, they set the priests in their vestments with trumpets, with the Levites the sons of Asaph with cymbals, to praise the LORD, according to the directions of David king of Israel.

      11They sang to one another in praising and giving thanks to the LORD, “For he is good, for his loving kindness endures forever toward Israel.” All the people shouted with a great shout, when they praised the LORD, because the foundation of the LORD’s house had been laid.

  • Haggai 2:10 says that the LORD’s word came by Haggai the prophet “In the twenty-fourth day of the ninth month, in the second year of Darius”; 2:18 gives, in Haggai’s answer, “Consider, please, from this day and backward, from the twenty-fourth day of the ninth month, since the day that the foundation of the LORD’s temple was laid, consider it.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • HAG 2:10–13, engwebp

      10In the twenty-fourth day of the ninth month, in the second year of Darius, the LORD’s word came by Haggai the prophet, saying,

      11“The LORD of Armies says: Ask now the priests concerning the law, saying,

      12‘If someone carries holy meat in the fold of his garment, and with his fold touches bread, stew, wine, oil, or any food, will it become holy?’” The priests answered, “No.”

      13Then Haggai said, “If one who is unclean by reason of a dead body touches any of these, will it be unclean?” The priests answered, “It will be unclean.”

    • HAG 2:14–19, engwebp

      14Then Haggai answered, “‘So is this people, and so is this nation before me,’ says the LORD; ‘and so is every work of their hands. That which they offer there is unclean.

      15Now, please consider from this day and backward, before a stone was laid on a stone in the LORD’s temple.

      16Through all that time, when one came to a heap of twenty measures, there were only ten. When one came to the wine vat to draw out fifty, there were only twenty.

      17I struck you with blight, mildew, and hail in all the work of your hands; yet you didn’t turn to me,’ says the LORD.

      18‘Consider, please, from this day and backward, from the twenty-fourth day of the ninth month, since the day that the foundation of the LORD’s temple was laid, consider it.

      19Is the seed yet in the barn? Yes, the vine, the fig tree, the pomegranate, and the olive tree haven’t produced. From today I will bless you.’”

Ezra 3:8 says that in the second year of their coming to God’s house at Jerusalem, in the second month, Zerubbabel, Jeshua, and the rest of their brothers the priests and the Levites, and all those who had come out of the captivity to Jerusalem, began the work; 3:10–11 says that when the builders laid the foundation of the LORD’s temple, they set the priests and the Levites to praise the LORD, and that all the people shouted because the foundation of the LORD’s house had been laid. Haggai 2:10 says that the LORD’s word came by Haggai the prophet in the twenty-fourth day of the ninth month, in the second year of Darius, and 2:18 gives, in Haggai’s answer, “from the twenty-fourth day of the ninth month, since the day that the foundation of the LORD’s temple was laid”. The Korean Revised Version joins the day and the laying with 곧 (구월 이십 사일 곧 여호와의 전 지대를 쌓던 날부터, the twenty-fourth day of the ninth month, that is, the day the foundation of the LORD’s temple was being laid); WEB names both, “from … since …”. The text does not say how the laying of the foundation in Ezra 3:10 and the day of Haggai 2:18 stand to each other. This collection relates no date of the one book to the other, counts no year, and does not decide it.

Zachariah son of Barachiah of Matthew 23:35

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Zachariah son of Barachiah of Matthew 23:35
  • Matthew 23:35 says, “from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 23:13–36, engwebp

      13“Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation.

      14“But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don’t enter in yourselves, neither do you allow those who are entering in to enter.

      15Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of Gehenna as yourselves.

      16“Woe to you, you blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.’

      17You blind fools! For which is greater, the gold or the temple that sanctifies the gold?

      18And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated.’

      19You blind fools! For which is greater, the gift, or the altar that sanctifies the gift?

      20He therefore who swears by the altar, swears by it and by everything on it.

      21He who swears by the temple, swears by it and by him who has been living in it.

      22He who swears by heaven, swears by the throne of God and by him who sits on it.

      23“Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone.

      24You blind guides, who strain out a gnat, and swallow a camel!

      25“Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness.

      26You blind Pharisee, first clean the inside of the cup and of the platter, that its outside may become clean also.

      27“Woe to you, scribes and Pharisees, hypocrites! For you are like whitened tombs, which outwardly appear beautiful, but inwardly are full of dead men’s bones and of all uncleanness.

      28Even so you also outwardly appear righteous to men, but inwardly you are full of hypocrisy and iniquity.

      29“Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the tombs of the righteous,

      30and say, ‘If we had lived in the days of our fathers, we wouldn’t have been partakers with them in the blood of the prophets.’

      31Therefore you testify to yourselves that you are children of those who killed the prophets.

      32Fill up, then, the measure of your fathers.

      33You serpents, you offspring of vipers, how will you escape the judgment of Gehenna?

      34Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues and persecute from city to city,

      35that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar.

      36Most certainly I tell you, all these things will come upon this generation.

  • Luke 11:51 says, “from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary”, and does not name his father.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 11:37–54, engwebp

      37Now as he spoke, a certain Pharisee asked him to dine with him. He went in and sat at the table.

      38When the Pharisee saw it, he marveled that he had not first washed himself before dinner.

      39The Lord said to him, “Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness.

      40You foolish ones, didn’t he who made the outside make the inside also?

      41But give for gifts to the needy those things which are within, and behold, all things will be clean to you.

      42But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and God’s love. You ought to have done these, and not to have left the other undone.

      43Woe to you Pharisees! For you love the best seats in the synagogues and the greetings in the marketplaces.

      44Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don’t know it.”

      45One of the lawyers answered him, “Teacher, in saying this you insult us also.”

      46He said, “Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won’t even lift one finger to help carry those burdens.

      47Woe to you! For you build the tombs of the prophets, and your fathers killed them.

      48So you testify and consent to the works of your fathers. For they killed them, and you build their tombs.

      49Therefore also the wisdom of God said, ‘I will send to them prophets and apostles; and some of them they will kill and persecute,

      50that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation,

      51from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.’ Yes, I tell you, it will be required of this generation.

      52Woe to you lawyers! For you took away the key of knowledge. You didn’t enter in yourselves, and those who were entering in, you hindered.”

      53As he said these things to them, the scribes and the Pharisees began to be terribly angry, and to draw many things out of him,

      54lying in wait for him, and seeking to catch him in something he might say, that they might accuse him.

  • 2 Chronicles 24:20 says, “The Spirit of God came on Zechariah the son of Jehoiada the priest”, and 24:21, “They conspired against him, and stoned him with stones at the commandment of the king in the court of the LORD’s house.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 24:20–22, engwebp

      20The Spirit of God came on Zechariah the son of Jehoiada the priest; and he stood above the people, and said to them, “God says, ‘Why do you disobey the LORD’s commandments, so that you can’t prosper? Because you have forsaken the LORD, he has also forsaken you.’”

      21They conspired against him, and stoned him with stones at the commandment of the king in the court of the LORD’s house.

      22Thus Joash the king didn’t remember the kindness which Jehoiada his father had done to him, but killed his son. When he died, he said, “May the LORD look at it, and repay it.”

  • Zechariah 1:1 says that in the eighth month, in the second year of Darius, the LORD’s word came to “the prophet Zechariah the son of Berechiah, the son of Iddo”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEC 1:1–6, engwebp

      1In the eighth month, in the second year of Darius, the LORD’s word came to the prophet Zechariah the son of Berechiah, the son of Iddo, saying,

      2“The LORD was very displeased with your fathers.

      3Therefore tell them, the LORD of Armies says: ‘Return to me,’ says the LORD of Armies, ‘and I will return to you,’ says the LORD of Armies.

      4Don’t you be like your fathers, to whom the former prophets proclaimed, saying: The LORD of Armies says, ‘Return now from your evil ways and from your evil doings;’ but they didn’t hear nor listen to me, says the LORD.

      5Your fathers, where are they? And the prophets, do they live forever?

      6But my words and my decrees, which I commanded my servants the prophets, didn’t they overtake your fathers? “Then they repented and said, ‘Just as the LORD of Armies determined to do to us, according to our ways and according to our practices, so he has dealt with us.’”

Matthew 23:35 names Zachariah son of Barachiah, killed between the sanctuary and the altar; Luke 11:51 names Zachariah, who perished between the altar and the sanctuary, and no father; 2 Chronicles 24:20–21 says that Zechariah the son of Jehoiada the priest was stoned in the court of the LORD’s house; and Zechariah 1:1 names the prophet Zechariah the son of Berechiah, the son of Iddo. Both editions write Matthew’s two names otherwise than Zechariah 1:1’s (the Korean 사가랴 and 스가랴, 바라갸 and 베레갸; WEB Zachariah and Zechariah, Barachiah and Berechiah). 2 Chronicles 24:20 names another father, and Zechariah 1:1–6 tells nothing of the prophet’s death. This collection records the three apart and does not decide whether the Zachariah of Matthew 23:35 is one of the other two.

Heldai and Helem, Josiah and Hen of Zechariah 6:10 and 6:14

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Heldai and Helem, Josiah and Hen of Zechariah 6:10 and 6:14
  • Zechariah 6:10 says, “Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah; and come the same day, and go into the house of Josiah the son of Zephaniah, where they have come from Babylon.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEC 6:9–15, engwebp

      9The LORD’s word came to me, saying,

      10“Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah; and come the same day, and go into the house of Josiah the son of Zephaniah, where they have come from Babylon.

      11Yes, take silver and gold, and make crowns, and set them on the head of Joshua the son of Jehozadak, the high priest;

      12and speak to him, saying, ‘The LORD of Armies says, “Behold, the man whose name is the Branch! He will grow up out of his place; and he will build the LORD’s temple.

      13He will build the LORD’s temple. He will bear the glory, and will sit and rule on his throne. He will be a priest on his throne. The counsel of peace will be between them both.

      14The crowns shall be to Helem, to Tobijah, to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the LORD’s temple.

      15Those who are far off shall come and build in the LORD’s temple; and you shall know that the LORD of Armies has sent me to you. This will happen, if you will diligently obey the LORD your God’s voice.”’”

  • Zechariah 6:14 says, “The crowns shall be to Helem, to Tobijah, to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the LORD’s temple.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEC 6:9–15, engwebp

      9The LORD’s word came to me, saying,

      10“Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah; and come the same day, and go into the house of Josiah the son of Zephaniah, where they have come from Babylon.

      11Yes, take silver and gold, and make crowns, and set them on the head of Joshua the son of Jehozadak, the high priest;

      12and speak to him, saying, ‘The LORD of Armies says, “Behold, the man whose name is the Branch! He will grow up out of his place; and he will build the LORD’s temple.

      13He will build the LORD’s temple. He will bear the glory, and will sit and rule on his throne. He will be a priest on his throne. The counsel of peace will be between them both.

      14The crowns shall be to Helem, to Tobijah, to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the LORD’s temple.

      15Those who are far off shall come and build in the LORD’s temple; and you shall know that the LORD of Armies has sent me to you. This will happen, if you will diligently obey the LORD your God’s voice.”’”

Both editions name at 6:10 Heldai, Tobijah, Jedaiah and Josiah the son of Zephaniah, and at 6:14 Helem, Tobijah, Jedaiah and Hen the son of Zephaniah. The text does not say whether Heldai and Helem, or Josiah and Hen, are the same men. This collection records the two runs as lists (zec-6-10, zec-6-14), links no name to an entry, and does not decide it.

Iddo and Zechariah of Nehemiah 12

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Zachariah son of Barachiah of Matthew 23:35
  • Matthew 23:35 says, “from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 23:13–36, engwebp

      13“Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation.

      14“But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don’t enter in yourselves, neither do you allow those who are entering in to enter.

      15Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of Gehenna as yourselves.

      16“Woe to you, you blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.’

      17You blind fools! For which is greater, the gold or the temple that sanctifies the gold?

      18And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated.’

      19You blind fools! For which is greater, the gift, or the altar that sanctifies the gift?

      20He therefore who swears by the altar, swears by it and by everything on it.

      21He who swears by the temple, swears by it and by him who has been living in it.

      22He who swears by heaven, swears by the throne of God and by him who sits on it.

      23“Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone.

      24You blind guides, who strain out a gnat, and swallow a camel!

      25“Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness.

      26You blind Pharisee, first clean the inside of the cup and of the platter, that its outside may become clean also.

      27“Woe to you, scribes and Pharisees, hypocrites! For you are like whitened tombs, which outwardly appear beautiful, but inwardly are full of dead men’s bones and of all uncleanness.

      28Even so you also outwardly appear righteous to men, but inwardly you are full of hypocrisy and iniquity.

      29“Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the tombs of the righteous,

      30and say, ‘If we had lived in the days of our fathers, we wouldn’t have been partakers with them in the blood of the prophets.’

      31Therefore you testify to yourselves that you are children of those who killed the prophets.

      32Fill up, then, the measure of your fathers.

      33You serpents, you offspring of vipers, how will you escape the judgment of Gehenna?

      34Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues and persecute from city to city,

      35that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar.

      36Most certainly I tell you, all these things will come upon this generation.

  • Luke 11:51 says, “from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary”, and does not name his father.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 11:37–54, engwebp

      37Now as he spoke, a certain Pharisee asked him to dine with him. He went in and sat at the table.

      38When the Pharisee saw it, he marveled that he had not first washed himself before dinner.

      39The Lord said to him, “Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness.

      40You foolish ones, didn’t he who made the outside make the inside also?

      41But give for gifts to the needy those things which are within, and behold, all things will be clean to you.

      42But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and God’s love. You ought to have done these, and not to have left the other undone.

      43Woe to you Pharisees! For you love the best seats in the synagogues and the greetings in the marketplaces.

      44Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don’t know it.”

      45One of the lawyers answered him, “Teacher, in saying this you insult us also.”

      46He said, “Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won’t even lift one finger to help carry those burdens.

      47Woe to you! For you build the tombs of the prophets, and your fathers killed them.

      48So you testify and consent to the works of your fathers. For they killed them, and you build their tombs.

      49Therefore also the wisdom of God said, ‘I will send to them prophets and apostles; and some of them they will kill and persecute,

      50that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation,

      51from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.’ Yes, I tell you, it will be required of this generation.

      52Woe to you lawyers! For you took away the key of knowledge. You didn’t enter in yourselves, and those who were entering in, you hindered.”

      53As he said these things to them, the scribes and the Pharisees began to be terribly angry, and to draw many things out of him,

      54lying in wait for him, and seeking to catch him in something he might say, that they might accuse him.

  • 2 Chronicles 24:20 says, “The Spirit of God came on Zechariah the son of Jehoiada the priest”, and 24:21, “They conspired against him, and stoned him with stones at the commandment of the king in the court of the LORD’s house.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 24:20–22, engwebp

      20The Spirit of God came on Zechariah the son of Jehoiada the priest; and he stood above the people, and said to them, “God says, ‘Why do you disobey the LORD’s commandments, so that you can’t prosper? Because you have forsaken the LORD, he has also forsaken you.’”

      21They conspired against him, and stoned him with stones at the commandment of the king in the court of the LORD’s house.

      22Thus Joash the king didn’t remember the kindness which Jehoiada his father had done to him, but killed his son. When he died, he said, “May the LORD look at it, and repay it.”

  • Zechariah 1:1 says that in the eighth month, in the second year of Darius, the LORD’s word came to “the prophet Zechariah the son of Berechiah, the son of Iddo”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEC 1:1–6, engwebp

      1In the eighth month, in the second year of Darius, the LORD’s word came to the prophet Zechariah the son of Berechiah, the son of Iddo, saying,

      2“The LORD was very displeased with your fathers.

      3Therefore tell them, the LORD of Armies says: ‘Return to me,’ says the LORD of Armies, ‘and I will return to you,’ says the LORD of Armies.

      4Don’t you be like your fathers, to whom the former prophets proclaimed, saying: The LORD of Armies says, ‘Return now from your evil ways and from your evil doings;’ but they didn’t hear nor listen to me, says the LORD.

      5Your fathers, where are they? And the prophets, do they live forever?

      6But my words and my decrees, which I commanded my servants the prophets, didn’t they overtake your fathers? “Then they repented and said, ‘Just as the LORD of Armies determined to do to us, according to our ways and according to our practices, so he has dealt with us.’”

Matthew 23:35 names Zachariah son of Barachiah, killed between the sanctuary and the altar; Luke 11:51 names Zachariah, who perished between the altar and the sanctuary, and no father; 2 Chronicles 24:20–21 says that Zechariah the son of Jehoiada the priest was stoned in the court of the LORD’s house; and Zechariah 1:1 names the prophet Zechariah the son of Berechiah, the son of Iddo. Both editions write Matthew’s two names otherwise than Zechariah 1:1’s (the Korean 사가랴 and 스가랴, 바라갸 and 베레갸; WEB Zachariah and Zechariah, Barachiah and Berechiah). 2 Chronicles 24:20 names another father, and Zechariah 1:1–6 tells nothing of the prophet’s death. This collection records the three apart and does not decide whether the Zachariah of Matthew 23:35 is one of the other two.

Unresolved interpretation: Iddo and Zechariah of Nehemiah 12
  • Nehemiah 12:1 opens, “Now these are the priests and the Levites who went up with Zerubbabel the son of Shealtiel, and Jeshua”, and 12:4 names among them “Iddo, Ginnethoi, Abijah”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 12:1–9, engwebp

      1Now these are the priests and the Levites who went up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra,

      2Amariah, Malluch, Hattush,

      3Shecaniah, Rehum, Meremoth,

      4Iddo, Ginnethoi, Abijah,

      5Mijamin, Maadiah, Bilgah,

      6Shemaiah, Joiarib, Jedaiah,

      7Sallu, Amok, Hilkiah, and Jedaiah. These were the chiefs of the priests and of their brothers in the days of Jeshua.

      8Moreover the Levites were Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, who was over the thanksgiving songs, he and his brothers.

      9Also Bakbukiah and Unno, their brothers, were close to them according to their offices.

  • Nehemiah 12:12 opens, “In the days of Joiakim were priests, heads of fathers’ households”, and 12:16 says, “of Iddo, Zechariah”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 12:12–21, engwebp

      12In the days of Joiakim were priests, heads of fathers’ households: of Seraiah, Meraiah; of Jeremiah, Hananiah;

      13of Ezra, Meshullam; of Amariah, Jehohanan;

      14of Malluchi, Jonathan; of Shebaniah, Joseph;

      15of Harim, Adna; of Meraioth, Helkai;

      16of Iddo, Zechariah; of Ginnethon, Meshullam;

      17of Abijah, Zichri; of Miniamin, of Moadiah, Piltai;

      18of Bilgah, Shammua; of Shemaiah, Jehonathan;

      19of Joiarib, Mattenai; of Jedaiah, Uzzi;

      20of Sallai, Kallai; of Amok, Eber;

      21of Hilkiah, Hashabiah; of Jedaiah, Nethanel.

  • Zechariah 1:1 says that in the eighth month, in the second year of Darius, the LORD’s word came to “the prophet Zechariah the son of Berechiah, the son of Iddo”. The Korean Revised Version reads 잇도의 손자 베레갸의 아들 선지자 스가랴, the prophet Zechariah, the son of Berechiah and the grandson of Iddo.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEC 1:1–6, engwebp

      1In the eighth month, in the second year of Darius, the LORD’s word came to the prophet Zechariah the son of Berechiah, the son of Iddo, saying,

      2“The LORD was very displeased with your fathers.

      3Therefore tell them, the LORD of Armies says: ‘Return to me,’ says the LORD of Armies, ‘and I will return to you,’ says the LORD of Armies.

      4Don’t you be like your fathers, to whom the former prophets proclaimed, saying: The LORD of Armies says, ‘Return now from your evil ways and from your evil doings;’ but they didn’t hear nor listen to me, says the LORD.

      5Your fathers, where are they? And the prophets, do they live forever?

      6But my words and my decrees, which I commanded my servants the prophets, didn’t they overtake your fathers? “Then they repented and said, ‘Just as the LORD of Armies determined to do to us, according to our ways and according to our practices, so he has dealt with us.’”

Nehemiah 12:1–7 names an Iddo among the priests who went up with Zerubbabel and Jeshua, and 12:12–21 names, among the priests who were heads of fathers’ households in the days of Joiakim, “of Iddo, Zechariah”; Zechariah 1:1 names the prophet Zechariah the son of Berechiah, the son of Iddo (the Korean Revised Version: the grandson of Iddo). Nehemiah 12:1–9 and 12:12–21 name no prophet and no Berechiah, and Zechariah 1:1 names no priest. The text does not say whether they are the same men. This collection records Nehemiah’s names in its lists (neh-12-1-7, neh-12-12-21), links them to no entry, and does not decide it.

Unresolved interpretation: The speaker of Zechariah 11:4–17
  • Zechariah 1:1 says that in the eighth month, in the second year of Darius, the LORD’s word came to the prophet Zechariah the son of Berechiah, the son of Iddo.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEC 1:1–6, engwebp

      1In the eighth month, in the second year of Darius, the LORD’s word came to the prophet Zechariah the son of Berechiah, the son of Iddo, saying,

      2“The LORD was very displeased with your fathers.

      3Therefore tell them, the LORD of Armies says: ‘Return to me,’ says the LORD of Armies, ‘and I will return to you,’ says the LORD of Armies.

      4Don’t you be like your fathers, to whom the former prophets proclaimed, saying: The LORD of Armies says, ‘Return now from your evil ways and from your evil doings;’ but they didn’t hear nor listen to me, says the LORD.

      5Your fathers, where are they? And the prophets, do they live forever?

      6But my words and my decrees, which I commanded my servants the prophets, didn’t they overtake your fathers? “Then they repented and said, ‘Just as the LORD of Armies determined to do to us, according to our ways and according to our practices, so he has dealt with us.’”

  • Zechariah 9:1 opens its words, “A revelation. The LORD’s word is against the land of Hadrach”, and 12:1 opens its words, “A revelation of the LORD’s word concerning Israel”; neither heading names a prophet.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEC 9:1–8, engwebp

      1A revelation. The LORD’s word is against the land of Hadrach, and will rest upon Damascus— for the eye of man and of all the tribes of Israel is toward the LORD—

      2and Hamath, also, which borders on it, Tyre and Sidon, because they are very wise.

      3Tyre built herself a stronghold, and heaped up silver like the dust, and fine gold like the mire of the streets.

      4Behold, the Lord will dispossess her, and he will strike her power in the sea; and she will be devoured with fire.

      5Ashkelon will see it, and fear; Gaza also, and will writhe in agony; as will Ekron, for her expectation will be disappointed; and the king will perish from Gaza, and Ashkelon will not be inhabited.

      6Foreigners will dwell in Ashdod, and I will cut off the pride of the Philistines.

      7I will take away his blood out of his mouth, and his abominations from between his teeth; and he also will be a remnant for our God; and he will be as a chieftain in Judah, and Ekron as a Jebusite.

      8I will encamp around my house against the army, that no one pass through or return; and no oppressor will pass through them any more: for now I have seen with my eyes.

    • ZEC 12:1–9, engwebp

      1A revelation of the LORD’s word concerning Israel: The LORD, who stretches out the heavens and lays the foundation of the earth, and forms the spirit of man within him says:

      2“Behold, I will make Jerusalem a cup of reeling to all the surrounding peoples, and it will also be on Judah in the siege against Jerusalem.

      3It will happen in that day that I will make Jerusalem a burdensome stone for all the peoples. All who burden themselves with it will be severely wounded, and all the nations of the earth will be gathered together against it.

      4In that day,” says the LORD, “I will strike every horse with terror and his rider with madness. I will open my eyes on the house of Judah, and will strike every horse of the peoples with blindness.

      5The chieftains of Judah will say in their heart, ‘The inhabitants of Jerusalem are my strength in the LORD of Armies their God.’

      6In that day I will make the chieftains of Judah like a pan of fire among wood, and like a flaming torch among sheaves. They will devour all the surrounding peoples on the right hand and on the left; and Jerusalem will yet again dwell in their own place, even in Jerusalem.

      7The LORD also will save the tents of Judah first, that the glory of David’s house and the glory of the inhabitants of Jerusalem not be magnified above Judah.

      8In that day the LORD will defend the inhabitants of Jerusalem. He who is feeble among them at that day will be like David, and David’s house will be like God, like the LORD’s angel before them.

      9It will happen in that day, that I will seek to destroy all the nations that come against Jerusalem.

  • Zechariah 11:4 says, “The LORD my God says”; 11:7–14 tells in the first person, “So I fed the flock to be slaughtered”, and “I took the thirty pieces of silver and threw them to the potter in the LORD’s house”; 11:15 says, “The LORD said to me”; and 14:5 says, “The LORD my God will come”. These verses do not name the speaker.
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEC 11:4–6, engwebp

      4The LORD my God says: “Feed the flock of slaughter.

      5Their buyers slaughter them and go unpunished. Those who sell them say, ‘Blessed be the LORD, for I am rich;’ and their own shepherds don’t pity them.

      6For I will no more pity the inhabitants of the land,” says the LORD; “but, behold, I will deliver every one of the men into his neighbor’s hand and into the hand of his king. They will strike the land, and out of their hand I will not deliver them.”

    • ZEC 11:7–14, engwebp

      7So I fed the flock to be slaughtered, especially the oppressed of the flock. I took for myself two staffs. The one I called “Favor” and the other I called “Union”, and I fed the flock.

      8I cut off the three shepherds in one month; for my soul was weary of them, and their soul also loathed me.

      9Then I said, “I will not feed you. That which dies, let it die; and that which is to be cut off, let it be cut off; and let those who are left eat each other’s flesh.”

      10I took my staff Favor and cut it apart, that I might break my covenant that I had made with all the peoples.

      11It was broken in that day; and thus the poor of the flock that listened to me knew that it was the LORD’s word.

      12I said to them, “If you think it best, give me my wages; and if not, keep them.” So they weighed for my wages thirty pieces of silver.

      13The LORD said to me, “Throw it to the potter—the handsome price that I was valued at by them!” I took the thirty pieces of silver and threw them to the potter in the LORD’s house.

      14Then I cut apart my other staff, Union, that I might break the brotherhood between Judah and Israel.

    • ZEC 11:15–17, engwebp

      15The LORD said to me, “Take for yourself yet again the equipment of a foolish shepherd.

      16For, behold, I will raise up a shepherd in the land who will not visit those who are cut off, neither will seek those who are scattered, nor heal that which is broken, nor feed that which is sound; but he will eat the meat of the fat sheep, and will tear their hoofs in pieces.

      17Woe to the worthless shepherd who leaves the flock! The sword will strike his arm and his right eye. His arm will be completely withered, and his right eye will be totally blinded!”

    • ZEC 14:1–5, engwebp

      1Behold, a day of the LORD comes, when your plunder will be divided within you.

      2For I will gather all nations against Jerusalem to battle; and the city will be taken, the houses rifled, and the women ravished. Half of the city will go out into captivity, and the rest of the people will not be cut off from the city.

      3Then the LORD will go out and fight against those nations, as when he fought in the day of battle.

      4His feet will stand in that day on the Mount of Olives, which is before Jerusalem on the east; and the Mount of Olives will be split in two from east to west, making a very great valley. Half of the mountain will move toward the north, and half of it toward the south.

      5You shall flee by the valley of my mountains, for the valley of the mountains shall reach to Azel. Yes, you shall flee, just like you fled from before the earthquake in the days of Uzziah king of Judah. The LORD my God will come, and all the holy ones with you.

Zechariah 1:1 says that the LORD’s word came to the prophet Zechariah. 9:1 and 12:1 head their words as the LORD’s word and name no prophet. 11:4–17 speaks as “I” of one to whom the LORD speaks and who acts, and 14:5 says “my God”. None of the cited verses names the speaker. The text does not say who he is. This collection writes the speaker as the text does, gives no entry a part in 11:4–17, and does not decide.

The speaker of Zechariah 11:4–17

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Zachariah son of Barachiah of Matthew 23:35
  • Matthew 23:35 says, “from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 23:13–36, engwebp

      13“Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation.

      14“But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don’t enter in yourselves, neither do you allow those who are entering in to enter.

      15Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of Gehenna as yourselves.

      16“Woe to you, you blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.’

      17You blind fools! For which is greater, the gold or the temple that sanctifies the gold?

      18And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated.’

      19You blind fools! For which is greater, the gift, or the altar that sanctifies the gift?

      20He therefore who swears by the altar, swears by it and by everything on it.

      21He who swears by the temple, swears by it and by him who has been living in it.

      22He who swears by heaven, swears by the throne of God and by him who sits on it.

      23“Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone.

      24You blind guides, who strain out a gnat, and swallow a camel!

      25“Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness.

      26You blind Pharisee, first clean the inside of the cup and of the platter, that its outside may become clean also.

      27“Woe to you, scribes and Pharisees, hypocrites! For you are like whitened tombs, which outwardly appear beautiful, but inwardly are full of dead men’s bones and of all uncleanness.

      28Even so you also outwardly appear righteous to men, but inwardly you are full of hypocrisy and iniquity.

      29“Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the tombs of the righteous,

      30and say, ‘If we had lived in the days of our fathers, we wouldn’t have been partakers with them in the blood of the prophets.’

      31Therefore you testify to yourselves that you are children of those who killed the prophets.

      32Fill up, then, the measure of your fathers.

      33You serpents, you offspring of vipers, how will you escape the judgment of Gehenna?

      34Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues and persecute from city to city,

      35that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar.

      36Most certainly I tell you, all these things will come upon this generation.

  • Luke 11:51 says, “from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary”, and does not name his father.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 11:37–54, engwebp

      37Now as he spoke, a certain Pharisee asked him to dine with him. He went in and sat at the table.

      38When the Pharisee saw it, he marveled that he had not first washed himself before dinner.

      39The Lord said to him, “Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness.

      40You foolish ones, didn’t he who made the outside make the inside also?

      41But give for gifts to the needy those things which are within, and behold, all things will be clean to you.

      42But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and God’s love. You ought to have done these, and not to have left the other undone.

      43Woe to you Pharisees! For you love the best seats in the synagogues and the greetings in the marketplaces.

      44Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don’t know it.”

      45One of the lawyers answered him, “Teacher, in saying this you insult us also.”

      46He said, “Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won’t even lift one finger to help carry those burdens.

      47Woe to you! For you build the tombs of the prophets, and your fathers killed them.

      48So you testify and consent to the works of your fathers. For they killed them, and you build their tombs.

      49Therefore also the wisdom of God said, ‘I will send to them prophets and apostles; and some of them they will kill and persecute,

      50that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation,

      51from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.’ Yes, I tell you, it will be required of this generation.

      52Woe to you lawyers! For you took away the key of knowledge. You didn’t enter in yourselves, and those who were entering in, you hindered.”

      53As he said these things to them, the scribes and the Pharisees began to be terribly angry, and to draw many things out of him,

      54lying in wait for him, and seeking to catch him in something he might say, that they might accuse him.

  • 2 Chronicles 24:20 says, “The Spirit of God came on Zechariah the son of Jehoiada the priest”, and 24:21, “They conspired against him, and stoned him with stones at the commandment of the king in the court of the LORD’s house.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 24:20–22, engwebp

      20The Spirit of God came on Zechariah the son of Jehoiada the priest; and he stood above the people, and said to them, “God says, ‘Why do you disobey the LORD’s commandments, so that you can’t prosper? Because you have forsaken the LORD, he has also forsaken you.’”

      21They conspired against him, and stoned him with stones at the commandment of the king in the court of the LORD’s house.

      22Thus Joash the king didn’t remember the kindness which Jehoiada his father had done to him, but killed his son. When he died, he said, “May the LORD look at it, and repay it.”

  • Zechariah 1:1 says that in the eighth month, in the second year of Darius, the LORD’s word came to “the prophet Zechariah the son of Berechiah, the son of Iddo”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEC 1:1–6, engwebp

      1In the eighth month, in the second year of Darius, the LORD’s word came to the prophet Zechariah the son of Berechiah, the son of Iddo, saying,

      2“The LORD was very displeased with your fathers.

      3Therefore tell them, the LORD of Armies says: ‘Return to me,’ says the LORD of Armies, ‘and I will return to you,’ says the LORD of Armies.

      4Don’t you be like your fathers, to whom the former prophets proclaimed, saying: The LORD of Armies says, ‘Return now from your evil ways and from your evil doings;’ but they didn’t hear nor listen to me, says the LORD.

      5Your fathers, where are they? And the prophets, do they live forever?

      6But my words and my decrees, which I commanded my servants the prophets, didn’t they overtake your fathers? “Then they repented and said, ‘Just as the LORD of Armies determined to do to us, according to our ways and according to our practices, so he has dealt with us.’”

Matthew 23:35 names Zachariah son of Barachiah, killed between the sanctuary and the altar; Luke 11:51 names Zachariah, who perished between the altar and the sanctuary, and no father; 2 Chronicles 24:20–21 says that Zechariah the son of Jehoiada the priest was stoned in the court of the LORD’s house; and Zechariah 1:1 names the prophet Zechariah the son of Berechiah, the son of Iddo. Both editions write Matthew’s two names otherwise than Zechariah 1:1’s (the Korean 사가랴 and 스가랴, 바라갸 and 베레갸; WEB Zachariah and Zechariah, Barachiah and Berechiah). 2 Chronicles 24:20 names another father, and Zechariah 1:1–6 tells nothing of the prophet’s death. This collection records the three apart and does not decide whether the Zachariah of Matthew 23:35 is one of the other two.

Unresolved interpretation: Iddo and Zechariah of Nehemiah 12
  • Nehemiah 12:1 opens, “Now these are the priests and the Levites who went up with Zerubbabel the son of Shealtiel, and Jeshua”, and 12:4 names among them “Iddo, Ginnethoi, Abijah”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 12:1–9, engwebp

      1Now these are the priests and the Levites who went up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra,

      2Amariah, Malluch, Hattush,

      3Shecaniah, Rehum, Meremoth,

      4Iddo, Ginnethoi, Abijah,

      5Mijamin, Maadiah, Bilgah,

      6Shemaiah, Joiarib, Jedaiah,

      7Sallu, Amok, Hilkiah, and Jedaiah. These were the chiefs of the priests and of their brothers in the days of Jeshua.

      8Moreover the Levites were Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, who was over the thanksgiving songs, he and his brothers.

      9Also Bakbukiah and Unno, their brothers, were close to them according to their offices.

  • Nehemiah 12:12 opens, “In the days of Joiakim were priests, heads of fathers’ households”, and 12:16 says, “of Iddo, Zechariah”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 12:12–21, engwebp

      12In the days of Joiakim were priests, heads of fathers’ households: of Seraiah, Meraiah; of Jeremiah, Hananiah;

      13of Ezra, Meshullam; of Amariah, Jehohanan;

      14of Malluchi, Jonathan; of Shebaniah, Joseph;

      15of Harim, Adna; of Meraioth, Helkai;

      16of Iddo, Zechariah; of Ginnethon, Meshullam;

      17of Abijah, Zichri; of Miniamin, of Moadiah, Piltai;

      18of Bilgah, Shammua; of Shemaiah, Jehonathan;

      19of Joiarib, Mattenai; of Jedaiah, Uzzi;

      20of Sallai, Kallai; of Amok, Eber;

      21of Hilkiah, Hashabiah; of Jedaiah, Nethanel.

  • Zechariah 1:1 says that in the eighth month, in the second year of Darius, the LORD’s word came to “the prophet Zechariah the son of Berechiah, the son of Iddo”. The Korean Revised Version reads 잇도의 손자 베레갸의 아들 선지자 스가랴, the prophet Zechariah, the son of Berechiah and the grandson of Iddo.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEC 1:1–6, engwebp

      1In the eighth month, in the second year of Darius, the LORD’s word came to the prophet Zechariah the son of Berechiah, the son of Iddo, saying,

      2“The LORD was very displeased with your fathers.

      3Therefore tell them, the LORD of Armies says: ‘Return to me,’ says the LORD of Armies, ‘and I will return to you,’ says the LORD of Armies.

      4Don’t you be like your fathers, to whom the former prophets proclaimed, saying: The LORD of Armies says, ‘Return now from your evil ways and from your evil doings;’ but they didn’t hear nor listen to me, says the LORD.

      5Your fathers, where are they? And the prophets, do they live forever?

      6But my words and my decrees, which I commanded my servants the prophets, didn’t they overtake your fathers? “Then they repented and said, ‘Just as the LORD of Armies determined to do to us, according to our ways and according to our practices, so he has dealt with us.’”

Nehemiah 12:1–7 names an Iddo among the priests who went up with Zerubbabel and Jeshua, and 12:12–21 names, among the priests who were heads of fathers’ households in the days of Joiakim, “of Iddo, Zechariah”; Zechariah 1:1 names the prophet Zechariah the son of Berechiah, the son of Iddo (the Korean Revised Version: the grandson of Iddo). Nehemiah 12:1–9 and 12:12–21 name no prophet and no Berechiah, and Zechariah 1:1 names no priest. The text does not say whether they are the same men. This collection records Nehemiah’s names in its lists (neh-12-1-7, neh-12-12-21), links them to no entry, and does not decide it.

Unresolved interpretation: The speaker of Zechariah 11:4–17
  • Zechariah 1:1 says that in the eighth month, in the second year of Darius, the LORD’s word came to the prophet Zechariah the son of Berechiah, the son of Iddo.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEC 1:1–6, engwebp

      1In the eighth month, in the second year of Darius, the LORD’s word came to the prophet Zechariah the son of Berechiah, the son of Iddo, saying,

      2“The LORD was very displeased with your fathers.

      3Therefore tell them, the LORD of Armies says: ‘Return to me,’ says the LORD of Armies, ‘and I will return to you,’ says the LORD of Armies.

      4Don’t you be like your fathers, to whom the former prophets proclaimed, saying: The LORD of Armies says, ‘Return now from your evil ways and from your evil doings;’ but they didn’t hear nor listen to me, says the LORD.

      5Your fathers, where are they? And the prophets, do they live forever?

      6But my words and my decrees, which I commanded my servants the prophets, didn’t they overtake your fathers? “Then they repented and said, ‘Just as the LORD of Armies determined to do to us, according to our ways and according to our practices, so he has dealt with us.’”

  • Zechariah 9:1 opens its words, “A revelation. The LORD’s word is against the land of Hadrach”, and 12:1 opens its words, “A revelation of the LORD’s word concerning Israel”; neither heading names a prophet.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEC 9:1–8, engwebp

      1A revelation. The LORD’s word is against the land of Hadrach, and will rest upon Damascus— for the eye of man and of all the tribes of Israel is toward the LORD—

      2and Hamath, also, which borders on it, Tyre and Sidon, because they are very wise.

      3Tyre built herself a stronghold, and heaped up silver like the dust, and fine gold like the mire of the streets.

      4Behold, the Lord will dispossess her, and he will strike her power in the sea; and she will be devoured with fire.

      5Ashkelon will see it, and fear; Gaza also, and will writhe in agony; as will Ekron, for her expectation will be disappointed; and the king will perish from Gaza, and Ashkelon will not be inhabited.

      6Foreigners will dwell in Ashdod, and I will cut off the pride of the Philistines.

      7I will take away his blood out of his mouth, and his abominations from between his teeth; and he also will be a remnant for our God; and he will be as a chieftain in Judah, and Ekron as a Jebusite.

      8I will encamp around my house against the army, that no one pass through or return; and no oppressor will pass through them any more: for now I have seen with my eyes.

    • ZEC 12:1–9, engwebp

      1A revelation of the LORD’s word concerning Israel: The LORD, who stretches out the heavens and lays the foundation of the earth, and forms the spirit of man within him says:

      2“Behold, I will make Jerusalem a cup of reeling to all the surrounding peoples, and it will also be on Judah in the siege against Jerusalem.

      3It will happen in that day that I will make Jerusalem a burdensome stone for all the peoples. All who burden themselves with it will be severely wounded, and all the nations of the earth will be gathered together against it.

      4In that day,” says the LORD, “I will strike every horse with terror and his rider with madness. I will open my eyes on the house of Judah, and will strike every horse of the peoples with blindness.

      5The chieftains of Judah will say in their heart, ‘The inhabitants of Jerusalem are my strength in the LORD of Armies their God.’

      6In that day I will make the chieftains of Judah like a pan of fire among wood, and like a flaming torch among sheaves. They will devour all the surrounding peoples on the right hand and on the left; and Jerusalem will yet again dwell in their own place, even in Jerusalem.

      7The LORD also will save the tents of Judah first, that the glory of David’s house and the glory of the inhabitants of Jerusalem not be magnified above Judah.

      8In that day the LORD will defend the inhabitants of Jerusalem. He who is feeble among them at that day will be like David, and David’s house will be like God, like the LORD’s angel before them.

      9It will happen in that day, that I will seek to destroy all the nations that come against Jerusalem.

  • Zechariah 11:4 says, “The LORD my God says”; 11:7–14 tells in the first person, “So I fed the flock to be slaughtered”, and “I took the thirty pieces of silver and threw them to the potter in the LORD’s house”; 11:15 says, “The LORD said to me”; and 14:5 says, “The LORD my God will come”. These verses do not name the speaker.
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEC 11:4–6, engwebp

      4The LORD my God says: “Feed the flock of slaughter.

      5Their buyers slaughter them and go unpunished. Those who sell them say, ‘Blessed be the LORD, for I am rich;’ and their own shepherds don’t pity them.

      6For I will no more pity the inhabitants of the land,” says the LORD; “but, behold, I will deliver every one of the men into his neighbor’s hand and into the hand of his king. They will strike the land, and out of their hand I will not deliver them.”

    • ZEC 11:7–14, engwebp

      7So I fed the flock to be slaughtered, especially the oppressed of the flock. I took for myself two staffs. The one I called “Favor” and the other I called “Union”, and I fed the flock.

      8I cut off the three shepherds in one month; for my soul was weary of them, and their soul also loathed me.

      9Then I said, “I will not feed you. That which dies, let it die; and that which is to be cut off, let it be cut off; and let those who are left eat each other’s flesh.”

      10I took my staff Favor and cut it apart, that I might break my covenant that I had made with all the peoples.

      11It was broken in that day; and thus the poor of the flock that listened to me knew that it was the LORD’s word.

      12I said to them, “If you think it best, give me my wages; and if not, keep them.” So they weighed for my wages thirty pieces of silver.

      13The LORD said to me, “Throw it to the potter—the handsome price that I was valued at by them!” I took the thirty pieces of silver and threw them to the potter in the LORD’s house.

      14Then I cut apart my other staff, Union, that I might break the brotherhood between Judah and Israel.

    • ZEC 11:15–17, engwebp

      15The LORD said to me, “Take for yourself yet again the equipment of a foolish shepherd.

      16For, behold, I will raise up a shepherd in the land who will not visit those who are cut off, neither will seek those who are scattered, nor heal that which is broken, nor feed that which is sound; but he will eat the meat of the fat sheep, and will tear their hoofs in pieces.

      17Woe to the worthless shepherd who leaves the flock! The sword will strike his arm and his right eye. His arm will be completely withered, and his right eye will be totally blinded!”

    • ZEC 14:1–5, engwebp

      1Behold, a day of the LORD comes, when your plunder will be divided within you.

      2For I will gather all nations against Jerusalem to battle; and the city will be taken, the houses rifled, and the women ravished. Half of the city will go out into captivity, and the rest of the people will not be cut off from the city.

      3Then the LORD will go out and fight against those nations, as when he fought in the day of battle.

      4His feet will stand in that day on the Mount of Olives, which is before Jerusalem on the east; and the Mount of Olives will be split in two from east to west, making a very great valley. Half of the mountain will move toward the north, and half of it toward the south.

      5You shall flee by the valley of my mountains, for the valley of the mountains shall reach to Azel. Yes, you shall flee, just like you fled from before the earthquake in the days of Uzziah king of Judah. The LORD my God will come, and all the holy ones with you.

Zechariah 1:1 says that the LORD’s word came to the prophet Zechariah. 9:1 and 12:1 head their words as the LORD’s word and name no prophet. 11:4–17 speaks as “I” of one to whom the LORD speaks and who acts, and 14:5 says “my God”. None of the cited verses names the speaker. The text does not say who he is. This collection writes the speaker as the text does, gives no entry a part in 11:4–17, and does not decide.

Elijah the prophet of Malachi 4:5

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The “third year” of 1 Kings 18:1 and the “three years and six months” of Luke 4:25
  • At Luke 4:25–26 Jesus says in the synagogue at Nazareth, “But truly I tell you, there were many widows in Israel in the days of Elijah, when the sky was shut up three years and six months, when a great famine came over all the land. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • LUK 4:16–30, engwebp

      16He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read.

      17The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written,

      18“The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to heal the broken hearted, to proclaim release to the captives, recovering of sight to the blind, to deliver those who are crushed,

      19and to proclaim the acceptable year of the Lord.”

      20He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him.

      21He began to tell them, “Today, this Scripture has been fulfilled in your hearing.”

      22All testified about him and wondered at the gracious words which proceeded out of his mouth; and they said, “Isn’t this Joseph’s son?”

      23He said to them, “Doubtless you will tell me this proverb, ‘Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.’”

      24He said, “Most certainly I tell you, no prophet is acceptable in his hometown.

      25But truly I tell you, there were many widows in Israel in the days of Elijah, when the sky was shut up three years and six months, when a great famine came over all the land.

      26Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow.

      27There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian.”

      28They were all filled with wrath in the synagogue as they heard these things.

      29They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff.

      30But he, passing through the middle of them, went his way.

  • 1 Kings 17:1 says, “Elijah the Tishbite, who was one of the settlers of Gilead, said to Ahab, ‘As the LORD, the God of Israel, lives, before whom I stand, there shall not be dew nor rain these years, but according to my word.’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 17:1, engwebp

      1Elijah the Tishbite, who was one of the settlers of Gilead, said to Ahab, “As the LORD, the God of Israel, lives, before whom I stand, there shall not be dew nor rain these years, but according to my word.”

  • 1 Kings 18:1–2 says, “After many days, the LORD’s word came to Elijah, in the third year, saying, ‘Go, show yourself to Ahab; and I will send rain on the earth.’ Elijah went to show himself to Ahab. The famine was severe in Samaria.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 18:1–2, engwebp

      1After many days, the LORD’s word came to Elijah, in the third year, saying, “Go, show yourself to Ahab; and I will send rain on the earth.”

      2Elijah went to show himself to Ahab. The famine was severe in Samaria.

At Luke 4:25 Jesus says that in the days of Elijah the sky was shut up three years and six months. 1 Kings 17:1 has Elijah say to Ahab, “there shall not be dew nor rain these years, but according to my word”, and 18:1 says that after many days the LORD’s word came to Elijah, in the third year, saying, “I will send rain on the earth.” 18:1 does not say from what the third year is counted. This collection records what each book says, does no arithmetic with the years, does not fit the two passages together, and decides nothing.

Unresolved interpretation: Elijah the prophet of Malachi 4:5
  • 1 Kings 18:36 says, “At the time of the evening offering, Elijah the prophet came near and said …”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 18:36–39, engwebp

      36At the time of the evening offering, Elijah the prophet came near and said, “LORD, the God of Abraham, of Isaac, and of Israel, let it be known today that you are God in Israel and that I am your servant, and that I have done all these things at your word.

      37Hear me, LORD, hear me, that this people may know that you, LORD, are God, and that you have turned their heart back again.”

      38Then the LORD’s fire fell and consumed the burnt offering, the wood, the stones, and the dust; and it licked up the water that was in the trench.

      39When all the people saw it, they fell on their faces. They said, “The LORD, he is God! The LORD, he is God!”

  • 2 Kings 2:11 says, “As they continued on and talked, behold, a chariot of fire and horses of fire separated them; and Elijah went up by a whirlwind into heaven.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 2:9–12, engwebp

      9When they had gone over, Elijah said to Elisha, “Ask what I shall do for you, before I am taken from you.” Elisha said, “Please let a double portion of your spirit be on me.”

      10He said, “You have asked a hard thing. If you see me when I am taken from you, it will be so for you; but if not, it will not be so.”

      11As they continued on and talked, behold, a chariot of fire and horses of fire separated them; and Elijah went up by a whirlwind into heaven.

      12Elisha saw it, and he cried, “My father, my father, the chariots of Israel and its horsemen!” He saw him no more. Then he took hold of his own clothes and tore them in two pieces.

  • Malachi 4:5 says, “Behold, I will send you Elijah the prophet before the great and terrible day of the LORD comes.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAL 4:4–6, engwebp

      4“Remember the law of Moses my servant, which I commanded to him in Horeb for all Israel, even statutes and ordinances.

      5Behold, I will send you Elijah the prophet before the great and terrible day of the LORD comes.

      6He will turn the hearts of the fathers to the children and the hearts of the children to their fathers, lest I come and strike the earth with a curse.”

1 Kings 18:36 names “Elijah the prophet”, and 2 Kings 2:11 says that Elijah went up by a whirlwind into heaven. Malachi 4:5 gives the words “I will send you Elijah the prophet” before the great and terrible day of the LORD. The Korean Revised Version reads 선지자 엘리야 at 1 Kings 18:36 and 선지 엘리야 at Malachi 4:5, and WEB reads “Elijah the prophet” in both verses. The text does not say whether the Elijah to be sent is the man of 1 Kings and 2 Kings. This collection records Malachi 4:5 under Elijah by the same name and title, and does not decide it.

Levi of Malachi 2:4–8

AI-assisted, human review pending, 2026-09-20

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Mahli son of Levi and Mahli son of Merari
  • Numbers 3:20 says, “The sons of Merari by their families: Mahli and Mushi. These are the families of the Levites according to their fathers’ houses.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Ezra 8:18 says, “According to the good hand of our God on us they brought us a man of discretion, of the sons of Mahli, the son of Levi, the son of Israel”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 8:15–20, engwebp

      15I gathered them together to the river that runs to Ahava; and there we encamped three days. Then I looked around at the people and the priests, and found there were none of the sons of Levi.

      16Then I sent for Eliezer, for Ariel, for Shemaiah, for Elnathan, for Jarib, for Elnathan, for Nathan, for Zechariah, and for Meshullam, chief men; also for Joiarib and for Elnathan, who were teachers.

      17I sent them out to Iddo the chief at the place Casiphia; and I told them what they should tell Iddo and his brothers the temple servants at the place Casiphia, that they should bring to us ministers for the house of our God.

      18According to the good hand of our God on us they brought us a man of discretion, of the sons of Mahli, the son of Levi, the son of Israel, namely Sherebiah, with his sons and his brothers, eighteen;

      19and Hashabiah, and with him Jeshaiah of the sons of Merari, his brothers and their sons, twenty;

      20and of the temple servants, whom David and the princes had given for the service of the Levites, two hundred twenty temple servants. All of them were mentioned by name.

  • 1 Chronicles 6:19 says, “The sons of Merari: Mahli and Mushi,” and 6:47 gives Ethan’s forebears as “the son of Mahli, the son of Mushi, the son of Merari, the son of Levi.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 6:16–19, engwebp

      16The sons of Levi: Gershom, Kohath, and Merari.

      17These are the names of the sons of Gershom: Libni and Shimei.

      18The sons of Kohath were Amram, Izhar, Hebron, and Uzziel.

      19The sons of Merari: Mahli and Mushi. These are the families of the Levites according to their fathers’ households.

    • 1CH 6:44–48, engwebp

      44On the left hand their brothers the sons of Merari: Ethan the son of Kishi, the son of Abdi, the son of Malluch,

      45the son of Hashabiah, the son of Amaziah, the son of Hilkiah,

      46the son of Amzi, the son of Bani, the son of Shemer,

      47the son of Mahli, the son of Mushi, the son of Merari, the son of Levi.

      48Their brothers the Levites were appointed for all the service of the tabernacle of God’s house.

Numbers 3:20 names Mahli a son of Merari, and Ezra 8:18 names “Mahli, the son of Levi, the son of Israel”. 1 Chronicles 6:19 names the sons of Merari, Mahli and Mushi, and 6:47 names “Mahli, the son of Mushi, the son of Merari”. In these passages both editions name Merari, Levi and Mushi as the father of a Mahli. The text does not say whether any of them are the same man. This collection records the Mahli of Numbers 3:20 and 1 Chronicles 6:19 as Mahli (son of Merari) and the Mahli of Ezra 8:18 apart, as Mahli (son of Levi); it records the Mahli son of Mushi of 1 Chronicles 6:47 in the name list 1ch-6-44-47, linked to no entry, and decides nothing.

Unresolved interpretation: Levi of Malachi 2:4–8
  • Genesis 29:31–35 tells of the sons Leah bore, and 29:34 says, “She conceived again, and bore a son. She said, ‘Now this time my husband will be joined to me, because I have borne him three sons.’ Therefore his name was called Levi.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 29:31–35, engwebp

      31The LORD saw that Leah was hated, and he opened her womb, but Rachel was barren.

      32Leah conceived, and bore a son, and she named him Reuben. For she said, “Because the LORD has looked at my affliction; for now my husband will love me.”

      33She conceived again, and bore a son, and said, “Because the LORD has heard that I am hated, he has therefore given me this son also.” She named him Simeon.

      34She conceived again, and bore a son. She said, “Now this time my husband will be joined to me, because I have borne him three sons.” Therefore his name was called Levi.

      35She conceived again, and bore a son. She said, “This time I will praise the LORD.” Therefore she named him Judah. Then she stopped bearing.

  • Deuteronomy 33:8 says, “About Levi he said, ‘Your Thummim and your Urim are with your godly one …’”, and 33:9, “for they have observed your word, and keep your covenant.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DEU 33:8–11, engwebp

      8About Levi he said, “Your Thummim and your Urim are with your godly one, whom you proved at Massah, with whom you contended at the waters of Meribah.

      9He said of his father, and of his mother, ‘I have not seen him.’ He didn’t acknowledge his brothers, nor did he know his own children; for they have observed your word, and keep your covenant.

      10They shall teach Jacob your ordinances, and Israel your law. They shall put incense before you, and whole burnt offering on your altar.

      11LORD, bless his skills. Accept the work of his hands. Strike through the hips of those who rise up against him, of those who hate him, that they not rise again.”

  • In the LORD’s words to Moses, Numbers 25:11 names “Phinehas, the son of Eleazar, the son of Aaron the priest”, and 25:12–13 say, “Behold, I give to him my covenant of peace. It shall be to him, and to his offspring after him, the covenant of an everlasting priesthood”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NUM 25:10–13, engwebp

      10The LORD spoke to Moses, saying,

      11“Phinehas, the son of Eleazar, the son of Aaron the priest, has turned my wrath away from the children of Israel, in that he was jealous with my jealousy among them, so that I didn’t consume the children of Israel in my jealousy.

      12Therefore say, ‘Behold, I give to him my covenant of peace.

      13It shall be to him, and to his offspring after him, the covenant of an everlasting priesthood, because he was jealous for his God, and made atonement for the children of Israel.’”

  • Malachi 2:4 says, “that my covenant may be with Levi”; at 2:5 WEB reads “My covenant was with him of life and peace”, where the Korean Revised Version names Levi (레위와 세운 나의 언약은 생명과 평강의 언약이라); and 2:8 says, “You have corrupted the covenant of Levi”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAL 2:1–9, engwebp

      1“Now, you priests, this commandment is for you.

      2If you will not listen, and if you will not take it to heart, to give glory to my name,” says the LORD of Armies, “then I will send the curse on you, and I will curse your blessings. Indeed, I have cursed them already, because you do not take it to heart.

      3Behold, I will rebuke your offspring, and will spread dung on your faces, even the dung of your feasts; and you will be taken away with it.

      4You will know that I have sent this commandment to you, that my covenant may be with Levi,” says the LORD of Armies.

      5“My covenant was with him of life and peace; and I gave them to him that he might be reverent toward me; and he was reverent toward me, and stood in awe of my name.

      6The law of truth was in his mouth, and unrighteousness was not found in his lips. He walked with me in peace and uprightness, and turned many away from iniquity.

      7For the priest’s lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of the LORD of Armies.

      8But you have turned away from the path. You have caused many to stumble in the law. You have corrupted the covenant of Levi,” says the LORD of Armies.

      9“Therefore I have also made you contemptible and wicked before all the people, according to the way you have not kept my ways, but have had respect for persons in the law.

Genesis 29:34 says that the son Leah bore was named Levi; Deuteronomy 33:8–9 gives, in the words about Levi, “for they have observed your word, and keep your covenant”; and Numbers 25:11–13 gives the LORD’s words that he gives Phinehas the son of Eleazar his covenant of peace, the covenant of an everlasting priesthood. Malachi 2:4–8 speaks of the LORD’s covenant with Levi and of one who was reverent toward him and turned many away from iniquity, and names no father of Levi and no Phinehas. The text of Malachi does not say who Levi is. This collection gives Malachi 2:1–9 to no person, and decides nothing.

Jehoiakim and Nebuchadnezzar at Daniel 1:1–2, 2 Kings 24:1–7 and 2 Chronicles 36:5–8

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jehoiachin of 2 Kings 24–25 and Jechoniah of Matthew 1:11
  • Matthew 1:11–12 records in the genealogy of Matthew 1:1–17, “Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon. After the exile to Babylon, Jechoniah became the father of Shealtiel.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • 2 Kings 23:34 says, “Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim”, and 24:6, “So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 23:34–35, engwebp

      34Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away, and he came to Egypt and died there.

      35Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh. He exacted the silver and the gold of the people of the land, from everyone according to his assessment, to give it to Pharaoh Necoh.

    • 2KI 24:5–7, engwebp

      5Now the rest of the acts of Jehoiakim, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      6So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.

      7The king of Egypt didn’t come out of his land any more; for the king of Babylon had taken, from the brook of Egypt to the river Euphrates, all that belonged to the king of Egypt.

  • 2 Kings 24:12 says, “Jehoiachin the king of Judah went out to the king of Babylon—he, his mother, his servants, his princes, and his officers; and the king of Babylon captured him in the eighth year of his reign”, and at 24:15 Jehoiachin is carried away to Babylon.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:10–16, engwebp

      10At that time the servants of Nebuchadnezzar king of Babylon came up to Jerusalem, and the city was besieged.

      11Nebuchadnezzar king of Babylon came to the city while his servants were besieging it,

      12and Jehoiachin the king of Judah went out to the king of Babylon—he, his mother, his servants, his princes, and his officers; and the king of Babylon captured him in the eighth year of his reign.

      13He carried out from there all the treasures of the LORD’s house and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the LORD’s temple, as the LORD had said.

      14He carried away all Jerusalem, and all the princes, and all the mighty men of valor, even ten thousand captives, and all the craftsmen and the smiths. No one remained except the poorest people of the land.

      15He carried away Jehoiachin to Babylon, with the king’s mother, the king’s wives, his officers, and the chief men of the land. He carried them into captivity from Jerusalem to Babylon.

      16All the men of might, even seven thousand, and the craftsmen and the smiths one thousand, all of them strong and fit for war, even them the king of Babylon brought captive to Babylon.

  • 2 Kings 25:27 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, Evilmerodach king of Babylon, in the year that he began to reign, released Jehoiachin king of Judah out of prison”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 25:27–30, engwebp

      27In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, Evilmerodach king of Babylon, in the year that he began to reign, released Jehoiachin king of Judah out of prison,

      28and he spoke kindly to him and set his throne above the throne of the kings who were with him in Babylon,

      29and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life;

      30and for his allowance, there was a continual allowance given him from the king, every day a portion, all the days of his life.

  • Esther 2:6 reads, “who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away”; WEB does not name there who was carried away, and the Korean Revised Version says that Mordecai was (모르드개도 함께 사로잡혔더라).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EST 2:5–7, engwebp

      5There was a certain Jew in the citadel of Susa whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite,

      6who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.

      7He brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother. The maiden was fair and beautiful; and when her father and mother were dead, Mordecai took her for his own daughter.

Matthew 1:11 records that Josiah became the father of Jechoniah and his brothers, and 1:12 that after the exile to Babylon Jechoniah became the father of Shealtiel. 2 Kings 23:34 names Jehoiakim the son of Josiah; 24:6 says that Jehoiachin, Jehoiakim’s son, reigned in his place; 24:12–15 that Jehoiachin went out to the king of Babylon, was captured and was carried away to Babylon; and 25:27 that Jehoiachin king of Judah was released out of prison in the thirty-seventh year of his captivity. Esther 2:6 speaks of “the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away”, and names no father or son of Jeconiah. The Korean Revised Version reads 여고냐 in Matthew and in Esther 2:6 and 여호야긴 in 2 Kings, and WEB reads Jechoniah in Matthew, Jeconiah in Esther 2:6 and Jehoiachin in 2 Kings. This collection records the Jeconiah of Esther 2:6 in the same entry as Matthew’s Jechoniah, and Jehoiachin, whose name is written otherwise, apart. The text does not say whether Jehoiachin and Jechoniah are the same man, and this collection does not decide it.

Unresolved interpretation: The sons of Josiah at 1 Chronicles 3:15
  • 2 Kings 23:30 says, “The people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s place”, and 23:34, “Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 23:28–30, engwebp

      28Now the rest of the acts of Josiah, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      29In his days Pharaoh Necoh king of Egypt went up against the king of Assyria to the river Euphrates; and King Josiah went against him, but Pharaoh Necoh killed him at Megiddo when he saw him.

      30His servants carried him dead in a chariot from Megiddo, brought him to Jerusalem, and buried him in his own tomb. The people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s place.

    • 2KI 23:34–35, engwebp

      34Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away, and he came to Egypt and died there.

      35Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh. He exacted the silver and the gold of the people of the land, from everyone according to his assessment, to give it to Pharaoh Necoh.

  • 1 Chronicles 3:15 says, “The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:10–16, engwebp

      10Solomon’s son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son,

      11Joram his son, Ahaziah his son, Joash his son,

      12Amaziah his son, Azariah his son, Jotham his son,

      13Ahaz his son, Hezekiah his son, Manasseh his son,

      14Amon his son, and Josiah his son.

      15The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.

      16The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.

  • Jeremiah 22:11 says, “For the LORD says touching Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, and who went out of this place: ‘He won’t return there any more.’” and 22:12, “But he will die in the place where they have led him captive. He will see this land no more.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 22:10–12, engwebp

      10Don’t weep for the dead. Don’t bemoan him; but weep bitterly for him who goes away, for he will return no more, and not see his native country.

      11For the LORD says touching Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, and who went out of this place: “He won’t return there any more.

      12But he will die in the place where they have led him captive. He will see this land no more.”

2 Kings 23:30 names Jehoahaz the son of Josiah, and 23:34 Eliakim the son of Josiah, whose name was changed to Jehoiakim. 1 Chronicles 3:15 names the sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum, and does not name Jehoahaz. Jeremiah 22:11 gives the LORD’s word touching “Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, and who went out of this place”. This collection records the Jehoiakim and the Zedekiah of 3:15 in their entries, and Johanan and Shallum in a list of names as sons of Josiah, linked to no entry. It records the Shallum of Jeremiah 22:11 in the entry of Jehoahaz (son of Josiah), because that verse gives him the father 2 Kings 23:30 gives Jehoahaz and tells again of one who reigned instead of Josiah his father; it keeps the Shallum of 1 Chronicles 3:15 in the list of names. The text does not say whether Jehoahaz is among the sons of 3:15, or which of them he would be, and this collection does not decide it. Nor does the text say whether the Shallum of Jeremiah 22:11 and the Shallum of 1 Chronicles 3:15 are one man, and this collection does not decide that either.

Unresolved interpretation: Jeconiah the son of Jehoiakim: 1 Chronicles 3:16 and Matthew 1:11
  • 2 Kings 24:6 says, “So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:5–7, engwebp

      5Now the rest of the acts of Jehoiakim, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      6So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.

      7The king of Egypt didn’t come out of his land any more; for the king of Babylon had taken, from the brook of Egypt to the river Euphrates, all that belonged to the king of Egypt.

  • 1 Chronicles 3:16 says, “The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:10–16, engwebp

      10Solomon’s son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son,

      11Joram his son, Ahaziah his son, Joash his son,

      12Amaziah his son, Azariah his son, Jotham his son,

      13Ahaz his son, Hezekiah his son, Manasseh his son,

      14Amon his son, and Josiah his son.

      15The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.

      16The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.

  • Matthew 1:11–12 records in the genealogy of Matthew 1:1–17, “Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon. After the exile to Babylon, Jechoniah became the father of Shealtiel.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • Jeremiah 22:24 says, “though Coniah the son of Jehoiakim king of Judah were the signet on my right hand”, and 24:1, “after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon”; 37:1 says, “Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim”. 52:31 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison.”
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 22:24–30, engwebp

      24“As I live,” says the LORD, “though Coniah the son of Jehoiakim king of Judah were the signet on my right hand, I would still pluck you from there.

      25I would give you into the hand of those who seek your life, and into the hand of them of whom you are afraid, even into the hand of Nebuchadnezzar king of Babylon, and into the hand of the Chaldeans.

      26I will cast you out with your mother who bore you into another country, where you were not born; and there you will die.

      27But to the land to which their soul longs to return, there they will not return.”

      28Is this man Coniah a despised broken vessel? Is he a vessel in which no one delights? Why are they cast out, he and his offspring, and cast into a land which they don’t know?

      29O earth, earth, earth, hear the LORD’s word!

      30The LORD says, “Record this man as childless, a man who will not prosper in his days; for no more will a man of his offspring prosper, sitting on David’s throne and ruling in Judah.”

    • JER 24:1–10, engwebp

      1The LORD showed me, and behold, two baskets of figs were set before the LORD’s temple, after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon.

      2One basket had very good figs, like the figs that are first-ripe; and the other basket had very bad figs, which could not be eaten, they were so bad.

      3Then the LORD asked me, “What do you see, Jeremiah?” I said, “Figs. The good figs are very good, and the bad are very bad, so bad that they can’t be eaten.”

      4The LORD’s word came to me, saying,

      5“The LORD, the God of Israel says: ‘Like these good figs, so I will regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, as good.

      6For I will set my eyes on them for good, and I will bring them again to this land. I will build them, and not pull them down. I will plant them, and not pluck them up.

      7I will give them a heart to know me, that I am the LORD. They will be my people, and I will be their God; for they will return to me with their whole heart.

      8“‘As the bad figs, which can’t be eaten, they are so bad,’ surely the LORD says, ‘So I will give up Zedekiah the king of Judah, and his princes, and the remnant of Jerusalem who remain in this land, and those who dwell in the land of Egypt.

      9I will even give them up to be tossed back and forth among all the kingdoms of the earth for evil, to be a reproach and a proverb, a taunt and a curse, in all places where I will drive them.

      10I will send the sword, the famine, and the pestilence among them, until they are consumed from off the land that I gave to them and to their fathers.’”

    • JER 37:1–2, engwebp

      1Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim, whom Nebuchadnezzar king of Babylon made king in the land of Judah.

      2But neither he, nor his servants, nor the people of the land, listened to the LORD’s words, which he spoke by the prophet Jeremiah.

    • JER 52:31–34, engwebp

      31In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison.

      32He spoke kindly to him, and set his throne above the throne of the kings who were with him in Babylon,

      33and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life.

      34For his allowance, there was a continual allowance given him by the king of Babylon, every day a portion until the day of his death, all the days of his life.

Matthew 1:11 records that Josiah became the father of Jechoniah and his brothers, and 1 Chronicles 3:16 names Jeconiah among the sons of Jehoiakim. 2 Kings 24:6 says that Jehoiachin, Jehoiakim’s son, reigned in his place. The Korean Revised Version reads 여고냐 in 1 Chronicles and Matthew and 여호야긴 in 2 Kings, and WEB reads Jeconiah, Jechoniah and Jehoiachin. Jeremiah 22:24 calls Coniah “the son of Jehoiakim king of Judah”, and 24:1 calls Jeconiah “the son of Jehoiakim, king of Judah”; 37:1 says that Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim; and 52:31 names Jehoiachin king of Judah. In these verses of Jeremiah the Korean Revised Version reads 고니야 (22:24, 22:28, 37:1), 여고냐 (24:1) and 여호야긴 (52:31), and WEB Coniah, Jeconiah and Jehoiachin. This collection records the Jeconiah of 1 Chronicles 3:16 in the same entry as Matthew’s Jechoniah, records the relationship of Josiah and Jechoniah that Matthew 1:11 gives, and records the relationship to Jehoiakim that 1 Chronicles 3:16 gives only in a list of names. It records the Coniah and Jeconiah of these verses of Jeremiah in that entry too, with no relationship from Jehoiakim, and records Jehoiachin, whose name is written otherwise, apart, with Jeremiah 52:31. Matthew gives Josiah as the father of Jechoniah, and 1 Chronicles and Jeremiah call Jeconiah and Coniah the son of Jehoiakim; the text does not say whether Jehoiachin and Jechoniah are the same man. This collection decides neither.

Unresolved interpretation: Jehoiachin’s age at accession
  • 2 Kings 24:8–9 says Jehoiachin was eighteen when he began to reign and reigned three months in Jerusalem.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:8–9, engwebp

      8Jehoiachin was eighteen years old when he began to reign, and he reigned in Jerusalem three months. His mother’s name was Nehushta the daughter of Elnathan of Jerusalem.

      9He did that which was evil in the LORD’s sight, according to all that his father had done.

  • 2 Chronicles 36:9–10 says Jehoiachin was eight when he began to reign and reigned three months and ten days in Jerusalem.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 36:9–10, engwebp

      9Jehoiachin was eight years old when he began to reign, and he reigned three months and ten days in Jerusalem. He did that which was evil in the LORD’s sight.

      10At the return of the year, King Nebuchadnezzar sent and brought him to Babylon, with the valuable vessels of the LORD’s house, and made Zedekiah his brother king over Judah and Jerusalem.

Kings and Chronicles give eighteen and eight respectively for Jehoiachin’s age, and three months versus three months and ten days for his reign. This collection does not alter either account to fit the other.

Unresolved interpretation: Jehoiakim and Nebuchadnezzar at Daniel 1:1–2, 2 Kings 24:1–7 and 2 Chronicles 36:5–8
  • 2 Kings 24:1 says, “In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant for three years. Then he turned and rebelled against him.” At 24:2 the LORD sends bands against him (the Korean Revised Version: 여호야김에게로, to Jehoiakim), bands of the Chaldeans, bands of the Syrians, bands of the Moabites, and bands of the children of Ammon, and sends them against Judah to destroy it.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:1–4, engwebp

      1In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant for three years. Then he turned and rebelled against him.

      2The LORD sent against him bands of the Chaldeans, bands of the Syrians, bands of the Moabites, and bands of the children of Ammon, and sent them against Judah to destroy it, according to the LORD’s word which he spoke by his servants the prophets.

      3Surely at the commandment of the LORD this came on Judah, to remove them out of his sight for the sins of Manasseh, according to all that he did,

      4and also for the innocent blood that he shed; for he filled Jerusalem with innocent blood, and the LORD would not pardon.

  • 2 Kings 24:6 says, “So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 24:5–7, engwebp

      5Now the rest of the acts of Jehoiakim, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      6So Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his place.

      7The king of Egypt didn’t come out of his land any more; for the king of Babylon had taken, from the brook of Egypt to the river Euphrates, all that belonged to the king of Egypt.

  • 2 Chronicles 36:5 says, “Jehoiakim was twenty-five years old when he began to reign, and he reigned eleven years in Jerusalem. He did that which was evil in the LORD his God’s sight”, and 36:6–7, “Nebuchadnezzar king of Babylon came up against him, and bound him in fetters to carry him to Babylon. Nebuchadnezzar also carried some of the vessels of the LORD’s house to Babylon, and put them in his temple at Babylon.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 36:5–8, engwebp

      5Jehoiakim was twenty-five years old when he began to reign, and he reigned eleven years in Jerusalem. He did that which was evil in the LORD his God’s sight.

      6Nebuchadnezzar king of Babylon came up against him, and bound him in fetters to carry him to Babylon.

      7Nebuchadnezzar also carried some of the vessels of the LORD’s house to Babylon, and put them in his temple at Babylon.

      8Now the rest of the acts of Jehoiakim, and his abominations which he did, and that which was found in him, behold, they are written in the book of the kings of Israel and Judah; and Jehoiachin his son reigned in his place.

  • Daniel 1:1–2 says, “In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it. The Lord gave Jehoiakim king of Judah into his hand, with some of the vessels of the house of God; and he carried them into the land of Shinar to the house of his god. He brought the vessels into the treasure house of his god.” The Korean Revised Version reads 그가 그것을 가지고 (he took it), with the singular 그것, where WEB reads “he carried them”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 1:1–2, engwebp

      1In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it.

      2The Lord gave Jehoiakim king of Judah into his hand, with some of the vessels of the house of God; and he carried them into the land of Shinar to the house of his god. He brought the vessels into the treasure house of his god.

2 Kings 24:1 says that in Jehoiakim’s days (WEB “In his days”) Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant for three years and then turned and rebelled against him; 24:2, that the LORD sent bands against him (the Korean Revised Version: 여호야김에게로, to Jehoiakim); and 24:6, that Jehoiakim slept with his fathers. 2 Chronicles 36:6–7 says that Nebuchadnezzar king of Babylon came up against Jehoiakim (WEB “against him”) and bound him in fetters to carry him to Babylon (the Korean Revised Version: 바벨론으로 잡아가고, took him to Babylon), and put some of the vessels of the LORD’s house in his temple at Babylon. Daniel 1:1–2 says that in the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it, that the Lord gave Jehoiakim into his hand with some of the vessels of the house of God, and that he carried them into the land of Shinar to the house of his god and brought the vessels into the treasure house of his god. Only Daniel 1:1 gives a year for the coming, and the three years of 2 Kings 24:1 are the years Jehoiakim served; of these passages only Daniel 1:1 tells of a siege of Jerusalem. Daniel 1:2 does not say whether Jehoiakim went to the land of Shinar (the Korean Revised Version names what was carried with the singular 그것, it; WEB reads “them”). The text does not say whether the three books tell of one coming of Nebuchadnezzar or of more than one, and this collection records each as its book gives it and decides none of it.

Darius of Daniel 5:31 and 6:1–28 and of Ezra 4:5 and 4:24

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Darius of Daniel 5:31 and 6:1–28 and of Ezra 4:5 and 4:24
  • Ezra 4:4–5 says, “Then the people of the land weakened the hands of the people of Judah, and troubled them in building. They hired counselors against them to frustrate their purpose all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 4:4–5, engwebp

      4Then the people of the land weakened the hands of the people of Judah, and troubled them in building.

      5They hired counselors against them to frustrate their purpose all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.

  • Ezra 4:6 says, “In the reign of Ahasuerus, in the beginning of his reign, they wrote an accusation against the inhabitants of Judah and Jerusalem.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Ezra 4:24 says, “Then work stopped on God’s house which is at Jerusalem. It stopped until the second year of the reign of Darius king of Persia.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Nehemiah 12:22 says, “As for the Levites, in the days of Eliashib, Joiada, Johanan, and Jaddua, there were recorded the heads of fathers’ households; also the priests, in the reign of Darius the Persian.” The Korean Revised Version reads 바사 왕 다리오 때에 (in the time of Darius king of Persia) where WEB reads “in the reign of Darius the Persian”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • NEH 12:22–26, engwebp

      22As for the Levites, in the days of Eliashib, Joiada, Johanan, and Jaddua, there were recorded the heads of fathers’ households; also the priests, in the reign of Darius the Persian.

      23The sons of Levi, heads of fathers’ households, were written in the book of the chronicles, even until the days of Johanan the son of Eliashib.

      24The chiefs of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brothers close to them, to praise and give thanks according to the commandment of David the man of God, section next to section.

      25Mattaniah, Bakbukiah, Obadiah, Meshullam, Talmon, and Akkub were gatekeepers keeping the watch at the storehouses of the gates.

      26These were in the days of Joiakim the son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor, and of Ezra the priest and scribe.

  • Daniel 5:30–31 says, “In that night Belshazzar the Chaldean King was slain. Darius the Mede received the kingdom, being about sixty-two years old.” The Korean Revised Version reads 육십 이세 (sixty-two years old) where WEB reads “about sixty-two years old”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 5:29–31, engwebp

      29Then Belshazzar commanded, and they clothed Daniel with purple, and put a chain of gold about his neck, and made proclamation concerning him, that he should be the third ruler in the kingdom.

      30In that night Belshazzar the Chaldean King was slain.

      31Darius the Mede received the kingdom, being about sixty-two years old.

  • Daniel 6:28 says, “So this Daniel prospered in the reign of Darius and in the reign of Cyrus the Persian.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 6:25–28, engwebp

      25Then King Darius wrote to all the peoples, nations, and languages who dwell in all the earth: “Peace be multiplied to you.

      26“I make a decree that in all the dominion of my kingdom men tremble and fear before the God of Daniel. “For he is the living God, and steadfast forever. His kingdom is that which will not be destroyed. His dominion will be even to the end.

      27He delivers and rescues. He works signs and wonders in heaven and in earth, who has delivered Daniel from the power of the lions.”

      28So this Daniel prospered in the reign of Darius and in the reign of Cyrus the Persian.

  • Daniel 9:1–2 says, “In the first year of Darius the son of Ahasuerus, of the offspring of the Medes, who was made king over the realm of the Chaldeans— in the first year of his reign”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 9:1–2, engwebp

      1In the first year of Darius the son of Ahasuerus, of the offspring of the Medes, who was made king over the realm of the Chaldeans—

      2in the first year of his reign I, Daniel, understood by the books the number of the years about which the LORD’s word came to Jeremiah the prophet for the accomplishing of the desolations of Jerusalem, even seventy years.

Ezra 4:5 and 4:24 name “Darius king of Persia”, and Nehemiah 12:22 names “Darius the Persian” in WEB and 바사 왕 다리오 (Darius king of Persia) in the Korean Revised Version. Daniel 5:31 says that “Darius the Mede received the kingdom”. Ezra 4:5–6 names Cyrus, Darius and Ahasuerus in that order, and Daniel 6:28 names “the reign of Darius” and “the reign of Cyrus the Persian” in that order. Daniel 9:1 names “the first year of Darius the son of Ahasuerus, of the offspring of the Medes, who was made king over the realm of the Chaldeans”, naming Ahasuerus only as the father of Darius, and neither edition says whether “of the offspring of the Medes” goes with Darius or with Ahasuerus. The text does not say whether the Darius of Ezra and Nehemiah and the Darius of Daniel are one man, or whether the Ahasuerus of Daniel 9:1 is the Ahasuerus of Ezra 4:6. Because both editions call the Darius of Ezra 4:5 and 4:24 king of Persia and the Darius of Daniel 5:31 a Mede, this collection records them in two entries, Darius (king of Persia) and Darius (the Mede), and makes no entry for the Ahasuerus of Daniel 9:1. It relates no reign or year of the one to the other, and decides none of it.

The words of Daniel 9:24–27 in the two editions

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The words of Daniel 9:24–27 in the two editions
  • The Korean Revised Version reads at Daniel 9:24 네 백성과 네 거룩한 성을 위하여 칠십 이레로 기한을 정하였나니 허물이 마치며 죄가 끝나며 죄악이 영속되며 영원한 의가 드러나며 이상과 예언이 응하며 또 지극히 거룩한 자가 기름부음을 받으리라 (… vision and prophecy will be fulfilled, and a most holy one will be anointed); at 9:25 기름부음을 받은 자 곧 왕이 일어나기까지 (until the anointed one, that is, a king, arises); at 9:26 장차 한 왕의 백성이 와서 그 성읍과 성소를 훼파하려니와 (the people of a king will come and destroy the city and the sanctuary); and at 9:27 또 잔포하여 미운 물건이 날개를 의지하여 설 것이며 또 이미 정한 종말까지 진노가 황폐케 하는 자에게 쏟아지리라 (a hateful thing will stand, violent, upon a wing, and to the end already decreed wrath will be poured out on the one who makes desolate).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 9:24–27, engwebp

      24“Seventy weeks are decreed on your people and on your holy city, to finish disobedience, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy.

      25“Know therefore and discern that from the going out of the commandment to restore and build Jerusalem to the Anointed One, the prince, will be seven weeks and sixty-two weeks. It will be built again, with street and moat, even in troubled times.

      26After the sixty-two weeks the Anointed One will be cut off, and will have nothing. The people of the prince who come will destroy the city and the sanctuary. Its end will be with a flood, and war will be even to the end. Desolations are determined.

      27He will make a firm covenant with many for one week. In the middle of the week he will cause the sacrifice and the offering to cease. On the wing of abominations will come one who makes desolate; and even to the decreed full end, wrath will be poured out on the desolate.”

  • WEB reads at Daniel 9:24, “Seventy weeks are decreed on your people and on your holy city, to finish disobedience, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy”; at 9:25, “to the Anointed One, the prince”; at 9:26, “The people of the prince who come will destroy the city and the sanctuary”; and at 9:27, “On the wing of abominations will come one who makes desolate; and even to the decreed full end, wrath will be poured out on the desolate.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 9:24–27, engwebp

      24“Seventy weeks are decreed on your people and on your holy city, to finish disobedience, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy.

      25“Know therefore and discern that from the going out of the commandment to restore and build Jerusalem to the Anointed One, the prince, will be seven weeks and sixty-two weeks. It will be built again, with street and moat, even in troubled times.

      26After the sixty-two weeks the Anointed One will be cut off, and will have nothing. The people of the prince who come will destroy the city and the sanctuary. Its end will be with a flood, and war will be even to the end. Desolations are determined.

      27He will make a firm covenant with many for one week. In the middle of the week he will cause the sacrifice and the offering to cease. On the wing of abominations will come one who makes desolate; and even to the decreed full end, wrath will be poured out on the desolate.”

The two editions read Daniel 9:24–27 differently in several places. At 9:24 the Korean Revised Version reads 지극히 거룩한 자가 기름부음을 받으리라 (a most holy one will be anointed), where WEB reads “to anoint the most holy”, and 이상과 예언이 응하며 (vision and prophecy will be fulfilled), where WEB reads “to seal up vision and prophecy”. At 9:25 it reads 기름부음을 받은 자 곧 왕 (the anointed one, that is, a king), where WEB reads “the Anointed One, the prince”, and at 9:26 한 왕의 백성 (the people of a king), where WEB reads “The people of the prince”. At 9:27 it reads that a hateful thing (미운 물건) will stand upon a wing, where WEB reads “On the wing of abominations will come one who makes desolate”, and that wrath will be poured out on 황폐케 하는 자 (the one who makes desolate), where WEB reads “on the desolate”. The text does not say who or what the most holy is, or who the anointed one, the king or the prince, or the “He” of 9:27 is. This collection quotes each edition, makes none of them an entry, and decides nothing.

The one who speaks to Daniel in Daniel 10:5–12:13

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The one who speaks to Daniel in Daniel 10:5–12:13
  • Daniel 9:21 says, “yes, while I was speaking in prayer—the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening offering”, and 9:22, “He instructed me and talked with me, and said, ‘Daniel, I have now come to give you wisdom and understanding.’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 9:20–23, engwebp

      20While I was speaking, praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God—

      21yes, while I was speaking in prayer—the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening offering.

      22He instructed me and talked with me, and said, “Daniel, I have now come to give you wisdom and understanding.

      23At the beginning of your petitions the commandment went out, and I have come to tell you, for you are greatly beloved. Therefore consider the matter and understand the vision.

  • Daniel 10:5 says, “I lifted up my eyes and looked, and behold, there was a man clothed in linen, whose waist was adorned with pure gold of Uphaz”; 10:6, “The voice of his words was like the voice of a multitude”; and 10:9, “Yet I heard the voice of his words.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 10:4–9, engwebp

      4In the twenty-fourth day of the first month, as I was by the side of the great river, which is Hiddekel,

      5I lifted up my eyes and looked, and behold, there was a man clothed in linen, whose waist was adorned with pure gold of Uphaz.

      6His body also was like beryl, and his face as the appearance of lightning, and his eyes as flaming torches. His arms and his feet were like burnished bronze. The voice of his words was like the voice of a multitude.

      7I, Daniel, alone saw the vision, for the men who were with me didn’t see the vision, but a great quaking fell on them, and they fled to hide themselves.

      8So I was left alone and saw this great vision. No strength remained in me; for my face grew deathly pale, and I retained no strength.

      9Yet I heard the voice of his words. When I heard the voice of his words, then I fell into a deep sleep on my face, with my face toward the ground.

  • Daniel 10:10–11 say, “Behold, a hand touched me, which set me on my knees and on the palms of my hands. He said to me, ‘Daniel, you greatly beloved man, understand the words that I speak to you, and stand upright, for I have been sent to you, now’”, and among his words at 10:13 are “the prince of the kingdom of Persia withstood me twenty-one days” and “Michael, one of the chief princes, came to help me”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 10:10–14, engwebp

      10Behold, a hand touched me, which set me on my knees and on the palms of my hands.

      11He said to me, “Daniel, you greatly beloved man, understand the words that I speak to you, and stand upright, for I have been sent to you, now.” When he had spoken this word to me, I stood trembling.

      12Then he said to me, “Don’t be afraid, Daniel; for from the first day that you set your heart to understand, and to humble yourself before your God, your words were heard. I have come for your words’ sake.

      13But the prince of the kingdom of Persia withstood me twenty-one days; but, behold, Michael, one of the chief princes, came to help me because I remained there with the kings of Persia.

      14Now I have come to make you understand what will happen to your people in the latter days, for the vision is yet for many days.”

  • Daniel 10:16 says, “Behold, one in the likeness of the sons of men touched my lips”, and 10:18–19, “Then one like the appearance of a man touched me again, and he strengthened me. He said, ‘Greatly beloved man, don’t be afraid.’” These verses do not name the “I”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 10:15–19, engwebp

      15When he had spoken these words to me, I set my face toward the ground and was mute.

      16Behold, one in the likeness of the sons of men touched my lips. Then I opened my mouth, and spoke and said to him who stood before me, “My lord, by reason of the vision my sorrows have overtaken me, and I retain no strength.

      17For how can the servant of this my lord talk with this my lord? For as for me, immediately there remained no strength in me. There was no breath left in me.”

      18Then one like the appearance of a man touched me again, and he strengthened me.

      19He said, “Greatly beloved man, don’t be afraid. Peace be to you. Be strong. Yes, be strong.” When he spoke to me, I was strengthened, and said, “Let my lord speak, for you have strengthened me.”

  • Daniel 12:5 says, “Then I, Daniel, looked, and behold, two others stood, one on the river bank on this side, and the other on the river bank on that side”; at 12:6 one of them speaks to “the man clothed in linen, who was above the waters of the river”; and 12:7 says, “I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand to heaven, and swore by him who lives forever”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 12:5–7, engwebp

      5Then I, Daniel, looked, and behold, two others stood, one on the river bank on this side, and the other on the river bank on that side.

      6One said to the man clothed in linen, who was above the waters of the river, “How long will it be to the end of these wonders?”

      7I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand to heaven, and swore by him who lives forever that it will be for a time, times, and a half; and when they have finished breaking in pieces the power of the holy people, all these things will be finished.

  • Daniel 12:8–9 say, “Then I said, ‘My lord, what will be the outcome of these things?’ He said, ‘Go your way, Daniel’”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 12:8–13, engwebp

      8I heard, but I didn’t understand. Then I said, “My lord, what will be the outcome of these things?”

      9He said, “Go your way, Daniel; for the words are shut up and sealed until the time of the end.

      10Many will purify themselves, and make themselves white, and be refined, but the wicked will do wickedly; and none of the wicked will understand, but those who are wise will understand.

      11“From the time that the continual burnt offering is taken away and the abomination that makes desolate set up, there will be one thousand two hundred ninety days.

      12Blessed is he who waits, and comes to the one thousand three hundred thirty-five days.

      13“But go your way until the end; for you will rest, and will stand in your inheritance at the end of the days.”

Daniel 9:21 says that while Daniel was speaking in prayer “the man Gabriel, whom I had seen in the vision at the beginning” touched him (the Korean Revised Version: 내게 이르더니, came to me), and 9:22 that he talked with him. 10:5–6 describe a man clothed in linen; 10:10 speaks of a hand, 10:11–12 of “he” who speaks to Daniel, 10:16 of one in the likeness of the sons of men, 10:18–19 of one like the appearance of a man, who speaks, 12:5 of two others, 12:6–7 of the man clothed in linen, above the waters of the river, and 12:9 of “he” who speaks to Daniel. No verse says how many they are, names the one who speaks to Daniel, or says that he is the man Gabriel of 9:21. This collection gives none of them an entry, names in each summary only the figure its verses name, and decides none of it.

Unresolved interpretation: Daniel the prophet of Matthew 24:15 and the Daniel of Daniel 9:27, 11:31 and 12:11
  • Matthew 24:15 records the words, “When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand)”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 24:15–28, engwebp

      15“When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand),

      16then let those who are in Judea flee to the mountains.

      17Let him who is on the housetop not go down to take out the things that are in his house.

      18Let him who is in the field not return back to get his clothes.

      19But woe to those who are with child and to nursing mothers in those days!

      20Pray that your flight will not be in the winter nor on a Sabbath,

      21for then there will be great suffering, such as has not been from the beginning of the world until now, no, nor ever will be.

      22Unless those days had been shortened, no flesh would have been saved. But for the sake of the chosen ones, those days will be shortened.

      23“Then if any man tells you, ‘Behold, here is the Christ!’ or, ‘There!’ don’t believe it.

      24For false christs and false prophets will arise, and they will show great signs and wonders, so as to lead astray, if possible, even the chosen ones.

      25“Behold, I have told you beforehand.

      26“If therefore they tell you, ‘Behold, he is in the wilderness,’ don’t go out; or ‘Behold, he is in the inner rooms,’ don’t believe it.

      27For as the lightning flashes from the east, and is seen even to the west, so will the coming of the Son of Man be.

      28For wherever the carcass is, that is where the vultures gather together.

  • Mark 13:14 in WEB reads, “But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not”; the Korean Revised Version reads 멸망의 가증한 것이 서지 못할 곳에 선것을 보거든, without Daniel’s name.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MRK 13:14–23, engwebp

      14“But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not” (let the reader understand), “then let those who are in Judea flee to the mountains,

      15and let him who is on the housetop not go down, nor enter in, to take anything out of his house.

      16Let him who is in the field not return back to take his cloak.

      17But woe to those who are with child and to those who nurse babies in those days!

      18Pray that your flight won’t be in the winter.

      19For in those days there will be oppression, such as there has not been the like from the beginning of the creation which God created until now, and never will be.

      20Unless the Lord had shortened the days, no flesh would have been saved; but for the sake of the chosen ones, whom he picked out, he shortened the days.

      21Then if anyone tells you, ‘Look, here is the Christ!’ or, ‘Look, there!’ don’t believe it.

      22For false christs and false prophets will arise and will show signs and wonders, that they may lead astray, if possible, even the chosen ones.

      23But you watch. “Behold, I have told you all things beforehand.

  • Daniel 9:21–22 say that “the man Gabriel” touched Daniel and talked with him, and among his words at 9:27 is “On the wing of abominations will come one who makes desolate”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 9:20–23, engwebp

      20While I was speaking, praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God—

      21yes, while I was speaking in prayer—the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening offering.

      22He instructed me and talked with me, and said, “Daniel, I have now come to give you wisdom and understanding.

      23At the beginning of your petitions the commandment went out, and I have come to tell you, for you are greatly beloved. Therefore consider the matter and understand the vision.

    • DAN 9:24–27, engwebp

      24“Seventy weeks are decreed on your people and on your holy city, to finish disobedience, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy.

      25“Know therefore and discern that from the going out of the commandment to restore and build Jerusalem to the Anointed One, the prince, will be seven weeks and sixty-two weeks. It will be built again, with street and moat, even in troubled times.

      26After the sixty-two weeks the Anointed One will be cut off, and will have nothing. The people of the prince who come will destroy the city and the sanctuary. Its end will be with a flood, and war will be even to the end. Desolations are determined.

      27He will make a firm covenant with many for one week. In the middle of the week he will cause the sacrifice and the offering to cease. On the wing of abominations will come one who makes desolate; and even to the decreed full end, wrath will be poured out on the desolate.”

  • Daniel 11:31 reads, “Forces from him will profane the sanctuary, even the fortress, and will take away the continual burnt offering. Then they will set up the abomination that makes desolate.” This passage does not name the one who speaks.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 11:29–35, engwebp

      29“He will return at the appointed time and come into the south; but it won’t be in the latter time as it was in the former.

      30For ships of Kittim will come against him. Therefore he will be grieved, and will return, and have indignation against the holy covenant, and will take action. He will even return, and have regard to those who forsake the holy covenant.

      31“Forces from him will profane the sanctuary, even the fortress, and will take away the continual burnt offering. Then they will set up the abomination that makes desolate.

      32He will corrupt those who do wickedly against the covenant by flatteries; but the people who know their God will be strong and take action.

      33“Those who are wise among the people will instruct many; yet they will fall by the sword and by flame, by captivity and by plunder, many days.

      34Now when they fall, they will be helped with a little help; but many will join themselves to them with flatteries.

      35Some of those who are wise will fall—to refine them, and to purify, and to make them white, even to the time of the end, because it is yet for the time appointed.

  • Among the words that “he” says to Daniel at 12:9–11 is “From the time that the continual burnt offering is taken away and the abomination that makes desolate set up, there will be one thousand two hundred ninety days.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 12:8–13, engwebp

      8I heard, but I didn’t understand. Then I said, “My lord, what will be the outcome of these things?”

      9He said, “Go your way, Daniel; for the words are shut up and sealed until the time of the end.

      10Many will purify themselves, and make themselves white, and be refined, but the wicked will do wickedly; and none of the wicked will understand, but those who are wise will understand.

      11“From the time that the continual burnt offering is taken away and the abomination that makes desolate set up, there will be one thousand two hundred ninety days.

      12Blessed is he who waits, and comes to the one thousand three hundred thirty-five days.

      13“But go your way until the end; for you will rest, and will stand in your inheritance at the end of the days.”

Matthew 24:15 in both editions, and Mark 13:14 in WEB, say that the words were spoken through or by Daniel the prophet. The Korean Revised Version writes 멸망의 가증한 것 in the Gospels and 미운 물건 in Daniel (9:27 잔포하여 미운 물건, 11:31 멸망케 하는 미운 물건, 12:11 멸망케 할 미운 물건). 9:27 stands among the words the man Gabriel speaks to Daniel (9:21–22), and 12:11 among the words of “he” who, at 12:9, speaks to Daniel; 11:29–35, where 11:31 stands, does not say who speaks or to whom. 9:20–23 and 12:8 are told in Daniel’s own first person. No verse of Daniel calls him a prophet. This collection holds one entry because Matthew names him by the words this book records; it does not say what the abomination is or when it stands, and decides none of it.

Unresolved interpretation: The Daniel of Ezekiel 14:14, 14:20 and 28:3
  • Daniel 1:17 says, “Daniel had understanding in all visions and dreams.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 1:17–21, engwebp

      17Now as for these four youths, God gave them knowledge and skill in all learning and wisdom; and Daniel had understanding in all visions and dreams.

      18At the end of the days which the king had appointed for bringing them in, the prince of the eunuchs brought them in before Nebuchadnezzar.

      19The king talked with them; and among them all was found no one like Daniel, Hananiah, Mishael, and Azariah. Therefore they stood before the king.

      20In every matter of wisdom and understanding concerning which the king inquired of them, he found them ten times better than all the magicians and enchanters who were in all his realm.

      21Daniel continued even to the first year of King Cyrus.

  • Ezekiel 14:14 names Noah, Daniel, and Job as “these three men”, and 14:20 names Noah, Daniel, and Job again; neither verse gives them a father or an office.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZK 14:12–23, engwebp

      12The LORD’s word came to me, saying,

      13“Son of man, when a land sins against me by committing a trespass, and I stretch out my hand on it, and break the staff of its bread and send famine on it, and cut off from it man and animal—

      14though these three men, Noah, Daniel, and Job, were in it, they would deliver only their own souls by their righteousness,” says the Lord GOD.

      15“If I cause evil animals to pass through the land, and they ravage it and it is made desolate, so that no man may pass through because of the animals—

      16though these three men were in it, as I live,” says the Lord GOD, “they would deliver neither sons nor daughters. They only would be delivered, but the land would be desolate.

      17“Or if I bring a sword on that land, and say, ‘Sword, go through the land, so that I cut off from it man and animal’—

      18though these three men were in it, as I live,” says the Lord GOD, “they would deliver neither sons nor daughters, but they only would be delivered themselves.

      19“Or if I send a pestilence into that land, and pour out my wrath on it in blood, to cut off from it man and animal—

      20though Noah, Daniel, and Job, were in it, as I live,” says the Lord GOD, “they would deliver neither son nor daughter; they would deliver only their own souls by their righteousness.”

      21For the Lord GOD says: “How much more when I send my four severe judgments on Jerusalem—the sword, the famine, the evil animals, and the pestilence—to cut off from it man and animal!

      22Yet, behold, there will be left a remnant in it that will be carried out, both sons and daughters. Behold, they will come out to you, and you will see their way and their doings. Then you will be comforted concerning the evil that I have brought on Jerusalem, even concerning all that I have brought on it.

      23They will comfort you, when you see their way and their doings; then you will know that I have not done all that I have done in it without cause,” says the Lord GOD.

  • Ezekiel 28:3 gives, in the word of the Lord GOD to be told to the prince of Tyre, “behold, you are wiser than Daniel.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZK 28:1–10, engwebp

      1The LORD’s word came again to me, saying,

      2“Son of man, tell the prince of Tyre, ‘The Lord GOD says: “Because your heart is lifted up, and you have said, ‘I am a god, I sit in the seat of God, in the middle of the seas;’ yet you are man, and no god, though you set your heart as the heart of a god—

      3behold, you are wiser than Daniel. There is no secret that is hidden from you.

      4By your wisdom and by your understanding you have gotten yourself riches, and have gotten gold and silver into your treasuries.

      5By your great wisdom and by your trading you have increased your riches, and your heart is lifted up because of your riches—”

      6“‘therefore the Lord GOD says: “Because you have set your heart as the heart of God,

      7therefore, behold, I will bring strangers on you, the terrible of the nations. They will draw their swords against the beauty of your wisdom. They will defile your brightness.

      8They will bring you down to the pit. You will die the death of those who are slain in the heart of the seas.

      9Will you yet say before him who kills you, ‘I am God’? But you are man, and not God, in the hand of him who wounds you.

      10You will die the death of the uncircumcised by the hand of strangers; for I have spoken it,” says the Lord GOD.’”

Ezekiel 14:14, 14:20 and 28:3 write the name Daniel in both editions, and give him no father, office or land. The collection records the three verses under the entry of the Daniel of Daniel 1:17, by the name, and does not decide whether they are one man.

Daniel the prophet of Matthew 24:15 and the Daniel of Daniel 9:27, 11:31 and 12:11

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The one who speaks to Daniel in Daniel 10:5–12:13
  • Daniel 9:21 says, “yes, while I was speaking in prayer—the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening offering”, and 9:22, “He instructed me and talked with me, and said, ‘Daniel, I have now come to give you wisdom and understanding.’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 9:20–23, engwebp

      20While I was speaking, praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God—

      21yes, while I was speaking in prayer—the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening offering.

      22He instructed me and talked with me, and said, “Daniel, I have now come to give you wisdom and understanding.

      23At the beginning of your petitions the commandment went out, and I have come to tell you, for you are greatly beloved. Therefore consider the matter and understand the vision.

  • Daniel 10:5 says, “I lifted up my eyes and looked, and behold, there was a man clothed in linen, whose waist was adorned with pure gold of Uphaz”; 10:6, “The voice of his words was like the voice of a multitude”; and 10:9, “Yet I heard the voice of his words.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 10:4–9, engwebp

      4In the twenty-fourth day of the first month, as I was by the side of the great river, which is Hiddekel,

      5I lifted up my eyes and looked, and behold, there was a man clothed in linen, whose waist was adorned with pure gold of Uphaz.

      6His body also was like beryl, and his face as the appearance of lightning, and his eyes as flaming torches. His arms and his feet were like burnished bronze. The voice of his words was like the voice of a multitude.

      7I, Daniel, alone saw the vision, for the men who were with me didn’t see the vision, but a great quaking fell on them, and they fled to hide themselves.

      8So I was left alone and saw this great vision. No strength remained in me; for my face grew deathly pale, and I retained no strength.

      9Yet I heard the voice of his words. When I heard the voice of his words, then I fell into a deep sleep on my face, with my face toward the ground.

  • Daniel 10:10–11 say, “Behold, a hand touched me, which set me on my knees and on the palms of my hands. He said to me, ‘Daniel, you greatly beloved man, understand the words that I speak to you, and stand upright, for I have been sent to you, now’”, and among his words at 10:13 are “the prince of the kingdom of Persia withstood me twenty-one days” and “Michael, one of the chief princes, came to help me”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 10:10–14, engwebp

      10Behold, a hand touched me, which set me on my knees and on the palms of my hands.

      11He said to me, “Daniel, you greatly beloved man, understand the words that I speak to you, and stand upright, for I have been sent to you, now.” When he had spoken this word to me, I stood trembling.

      12Then he said to me, “Don’t be afraid, Daniel; for from the first day that you set your heart to understand, and to humble yourself before your God, your words were heard. I have come for your words’ sake.

      13But the prince of the kingdom of Persia withstood me twenty-one days; but, behold, Michael, one of the chief princes, came to help me because I remained there with the kings of Persia.

      14Now I have come to make you understand what will happen to your people in the latter days, for the vision is yet for many days.”

  • Daniel 10:16 says, “Behold, one in the likeness of the sons of men touched my lips”, and 10:18–19, “Then one like the appearance of a man touched me again, and he strengthened me. He said, ‘Greatly beloved man, don’t be afraid.’” These verses do not name the “I”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 10:15–19, engwebp

      15When he had spoken these words to me, I set my face toward the ground and was mute.

      16Behold, one in the likeness of the sons of men touched my lips. Then I opened my mouth, and spoke and said to him who stood before me, “My lord, by reason of the vision my sorrows have overtaken me, and I retain no strength.

      17For how can the servant of this my lord talk with this my lord? For as for me, immediately there remained no strength in me. There was no breath left in me.”

      18Then one like the appearance of a man touched me again, and he strengthened me.

      19He said, “Greatly beloved man, don’t be afraid. Peace be to you. Be strong. Yes, be strong.” When he spoke to me, I was strengthened, and said, “Let my lord speak, for you have strengthened me.”

  • Daniel 12:5 says, “Then I, Daniel, looked, and behold, two others stood, one on the river bank on this side, and the other on the river bank on that side”; at 12:6 one of them speaks to “the man clothed in linen, who was above the waters of the river”; and 12:7 says, “I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand to heaven, and swore by him who lives forever”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 12:5–7, engwebp

      5Then I, Daniel, looked, and behold, two others stood, one on the river bank on this side, and the other on the river bank on that side.

      6One said to the man clothed in linen, who was above the waters of the river, “How long will it be to the end of these wonders?”

      7I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand to heaven, and swore by him who lives forever that it will be for a time, times, and a half; and when they have finished breaking in pieces the power of the holy people, all these things will be finished.

  • Daniel 12:8–9 say, “Then I said, ‘My lord, what will be the outcome of these things?’ He said, ‘Go your way, Daniel’”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 12:8–13, engwebp

      8I heard, but I didn’t understand. Then I said, “My lord, what will be the outcome of these things?”

      9He said, “Go your way, Daniel; for the words are shut up and sealed until the time of the end.

      10Many will purify themselves, and make themselves white, and be refined, but the wicked will do wickedly; and none of the wicked will understand, but those who are wise will understand.

      11“From the time that the continual burnt offering is taken away and the abomination that makes desolate set up, there will be one thousand two hundred ninety days.

      12Blessed is he who waits, and comes to the one thousand three hundred thirty-five days.

      13“But go your way until the end; for you will rest, and will stand in your inheritance at the end of the days.”

Daniel 9:21 says that while Daniel was speaking in prayer “the man Gabriel, whom I had seen in the vision at the beginning” touched him (the Korean Revised Version: 내게 이르더니, came to me), and 9:22 that he talked with him. 10:5–6 describe a man clothed in linen; 10:10 speaks of a hand, 10:11–12 of “he” who speaks to Daniel, 10:16 of one in the likeness of the sons of men, 10:18–19 of one like the appearance of a man, who speaks, 12:5 of two others, 12:6–7 of the man clothed in linen, above the waters of the river, and 12:9 of “he” who speaks to Daniel. No verse says how many they are, names the one who speaks to Daniel, or says that he is the man Gabriel of 9:21. This collection gives none of them an entry, names in each summary only the figure its verses name, and decides none of it.

Unresolved interpretation: Daniel the prophet of Matthew 24:15 and the Daniel of Daniel 9:27, 11:31 and 12:11
  • Matthew 24:15 records the words, “When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand)”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 24:15–28, engwebp

      15“When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand),

      16then let those who are in Judea flee to the mountains.

      17Let him who is on the housetop not go down to take out the things that are in his house.

      18Let him who is in the field not return back to get his clothes.

      19But woe to those who are with child and to nursing mothers in those days!

      20Pray that your flight will not be in the winter nor on a Sabbath,

      21for then there will be great suffering, such as has not been from the beginning of the world until now, no, nor ever will be.

      22Unless those days had been shortened, no flesh would have been saved. But for the sake of the chosen ones, those days will be shortened.

      23“Then if any man tells you, ‘Behold, here is the Christ!’ or, ‘There!’ don’t believe it.

      24For false christs and false prophets will arise, and they will show great signs and wonders, so as to lead astray, if possible, even the chosen ones.

      25“Behold, I have told you beforehand.

      26“If therefore they tell you, ‘Behold, he is in the wilderness,’ don’t go out; or ‘Behold, he is in the inner rooms,’ don’t believe it.

      27For as the lightning flashes from the east, and is seen even to the west, so will the coming of the Son of Man be.

      28For wherever the carcass is, that is where the vultures gather together.

  • Mark 13:14 in WEB reads, “But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not”; the Korean Revised Version reads 멸망의 가증한 것이 서지 못할 곳에 선것을 보거든, without Daniel’s name.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MRK 13:14–23, engwebp

      14“But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not” (let the reader understand), “then let those who are in Judea flee to the mountains,

      15and let him who is on the housetop not go down, nor enter in, to take anything out of his house.

      16Let him who is in the field not return back to take his cloak.

      17But woe to those who are with child and to those who nurse babies in those days!

      18Pray that your flight won’t be in the winter.

      19For in those days there will be oppression, such as there has not been the like from the beginning of the creation which God created until now, and never will be.

      20Unless the Lord had shortened the days, no flesh would have been saved; but for the sake of the chosen ones, whom he picked out, he shortened the days.

      21Then if anyone tells you, ‘Look, here is the Christ!’ or, ‘Look, there!’ don’t believe it.

      22For false christs and false prophets will arise and will show signs and wonders, that they may lead astray, if possible, even the chosen ones.

      23But you watch. “Behold, I have told you all things beforehand.

  • Daniel 9:21–22 say that “the man Gabriel” touched Daniel and talked with him, and among his words at 9:27 is “On the wing of abominations will come one who makes desolate”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 9:20–23, engwebp

      20While I was speaking, praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God—

      21yes, while I was speaking in prayer—the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening offering.

      22He instructed me and talked with me, and said, “Daniel, I have now come to give you wisdom and understanding.

      23At the beginning of your petitions the commandment went out, and I have come to tell you, for you are greatly beloved. Therefore consider the matter and understand the vision.

    • DAN 9:24–27, engwebp

      24“Seventy weeks are decreed on your people and on your holy city, to finish disobedience, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy.

      25“Know therefore and discern that from the going out of the commandment to restore and build Jerusalem to the Anointed One, the prince, will be seven weeks and sixty-two weeks. It will be built again, with street and moat, even in troubled times.

      26After the sixty-two weeks the Anointed One will be cut off, and will have nothing. The people of the prince who come will destroy the city and the sanctuary. Its end will be with a flood, and war will be even to the end. Desolations are determined.

      27He will make a firm covenant with many for one week. In the middle of the week he will cause the sacrifice and the offering to cease. On the wing of abominations will come one who makes desolate; and even to the decreed full end, wrath will be poured out on the desolate.”

  • Daniel 11:31 reads, “Forces from him will profane the sanctuary, even the fortress, and will take away the continual burnt offering. Then they will set up the abomination that makes desolate.” This passage does not name the one who speaks.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 11:29–35, engwebp

      29“He will return at the appointed time and come into the south; but it won’t be in the latter time as it was in the former.

      30For ships of Kittim will come against him. Therefore he will be grieved, and will return, and have indignation against the holy covenant, and will take action. He will even return, and have regard to those who forsake the holy covenant.

      31“Forces from him will profane the sanctuary, even the fortress, and will take away the continual burnt offering. Then they will set up the abomination that makes desolate.

      32He will corrupt those who do wickedly against the covenant by flatteries; but the people who know their God will be strong and take action.

      33“Those who are wise among the people will instruct many; yet they will fall by the sword and by flame, by captivity and by plunder, many days.

      34Now when they fall, they will be helped with a little help; but many will join themselves to them with flatteries.

      35Some of those who are wise will fall—to refine them, and to purify, and to make them white, even to the time of the end, because it is yet for the time appointed.

  • Among the words that “he” says to Daniel at 12:9–11 is “From the time that the continual burnt offering is taken away and the abomination that makes desolate set up, there will be one thousand two hundred ninety days.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 12:8–13, engwebp

      8I heard, but I didn’t understand. Then I said, “My lord, what will be the outcome of these things?”

      9He said, “Go your way, Daniel; for the words are shut up and sealed until the time of the end.

      10Many will purify themselves, and make themselves white, and be refined, but the wicked will do wickedly; and none of the wicked will understand, but those who are wise will understand.

      11“From the time that the continual burnt offering is taken away and the abomination that makes desolate set up, there will be one thousand two hundred ninety days.

      12Blessed is he who waits, and comes to the one thousand three hundred thirty-five days.

      13“But go your way until the end; for you will rest, and will stand in your inheritance at the end of the days.”

Matthew 24:15 in both editions, and Mark 13:14 in WEB, say that the words were spoken through or by Daniel the prophet. The Korean Revised Version writes 멸망의 가증한 것 in the Gospels and 미운 물건 in Daniel (9:27 잔포하여 미운 물건, 11:31 멸망케 하는 미운 물건, 12:11 멸망케 할 미운 물건). 9:27 stands among the words the man Gabriel speaks to Daniel (9:21–22), and 12:11 among the words of “he” who, at 12:9, speaks to Daniel; 11:29–35, where 11:31 stands, does not say who speaks or to whom. 9:20–23 and 12:8 are told in Daniel’s own first person. No verse of Daniel calls him a prophet. This collection holds one entry because Matthew names him by the words this book records; it does not say what the abomination is or when it stands, and decides none of it.

Unresolved interpretation: The Daniel of Ezekiel 14:14, 14:20 and 28:3
  • Daniel 1:17 says, “Daniel had understanding in all visions and dreams.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 1:17–21, engwebp

      17Now as for these four youths, God gave them knowledge and skill in all learning and wisdom; and Daniel had understanding in all visions and dreams.

      18At the end of the days which the king had appointed for bringing them in, the prince of the eunuchs brought them in before Nebuchadnezzar.

      19The king talked with them; and among them all was found no one like Daniel, Hananiah, Mishael, and Azariah. Therefore they stood before the king.

      20In every matter of wisdom and understanding concerning which the king inquired of them, he found them ten times better than all the magicians and enchanters who were in all his realm.

      21Daniel continued even to the first year of King Cyrus.

  • Ezekiel 14:14 names Noah, Daniel, and Job as “these three men”, and 14:20 names Noah, Daniel, and Job again; neither verse gives them a father or an office.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZK 14:12–23, engwebp

      12The LORD’s word came to me, saying,

      13“Son of man, when a land sins against me by committing a trespass, and I stretch out my hand on it, and break the staff of its bread and send famine on it, and cut off from it man and animal—

      14though these three men, Noah, Daniel, and Job, were in it, they would deliver only their own souls by their righteousness,” says the Lord GOD.

      15“If I cause evil animals to pass through the land, and they ravage it and it is made desolate, so that no man may pass through because of the animals—

      16though these three men were in it, as I live,” says the Lord GOD, “they would deliver neither sons nor daughters. They only would be delivered, but the land would be desolate.

      17“Or if I bring a sword on that land, and say, ‘Sword, go through the land, so that I cut off from it man and animal’—

      18though these three men were in it, as I live,” says the Lord GOD, “they would deliver neither sons nor daughters, but they only would be delivered themselves.

      19“Or if I send a pestilence into that land, and pour out my wrath on it in blood, to cut off from it man and animal—

      20though Noah, Daniel, and Job, were in it, as I live,” says the Lord GOD, “they would deliver neither son nor daughter; they would deliver only their own souls by their righteousness.”

      21For the Lord GOD says: “How much more when I send my four severe judgments on Jerusalem—the sword, the famine, the evil animals, and the pestilence—to cut off from it man and animal!

      22Yet, behold, there will be left a remnant in it that will be carried out, both sons and daughters. Behold, they will come out to you, and you will see their way and their doings. Then you will be comforted concerning the evil that I have brought on Jerusalem, even concerning all that I have brought on it.

      23They will comfort you, when you see their way and their doings; then you will know that I have not done all that I have done in it without cause,” says the Lord GOD.

  • Ezekiel 28:3 gives, in the word of the Lord GOD to be told to the prince of Tyre, “behold, you are wiser than Daniel.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZK 28:1–10, engwebp

      1The LORD’s word came again to me, saying,

      2“Son of man, tell the prince of Tyre, ‘The Lord GOD says: “Because your heart is lifted up, and you have said, ‘I am a god, I sit in the seat of God, in the middle of the seas;’ yet you are man, and no god, though you set your heart as the heart of a god—

      3behold, you are wiser than Daniel. There is no secret that is hidden from you.

      4By your wisdom and by your understanding you have gotten yourself riches, and have gotten gold and silver into your treasuries.

      5By your great wisdom and by your trading you have increased your riches, and your heart is lifted up because of your riches—”

      6“‘therefore the Lord GOD says: “Because you have set your heart as the heart of God,

      7therefore, behold, I will bring strangers on you, the terrible of the nations. They will draw their swords against the beauty of your wisdom. They will defile your brightness.

      8They will bring you down to the pit. You will die the death of those who are slain in the heart of the seas.

      9Will you yet say before him who kills you, ‘I am God’? But you are man, and not God, in the hand of him who wounds you.

      10You will die the death of the uncircumcised by the hand of strangers; for I have spoken it,” says the Lord GOD.’”

Ezekiel 14:14, 14:20 and 28:3 write the name Daniel in both editions, and give him no father, office or land. The collection records the three verses under the entry of the Daniel of Daniel 1:17, by the name, and does not decide whether they are one man.

Hiddekel of Genesis 2:14 and Daniel 10:4

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Hiddekel of Genesis 2:14 and Daniel 10:4
  • Genesis 2:10 says, “A river went out of Eden to water the garden; and from there it was parted, and became the source of four rivers”, and 2:14, “The name of the third river is Hiddekel. This is the one which flows in front of Assyria.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GEN 2:10–14, engwebp

      10A river went out of Eden to water the garden; and from there it was parted, and became the source of four rivers.

      11The name of the first is Pishon: it flows through the whole land of Havilah, where there is gold;

      12and the gold of that land is good. Bdellium and onyx stone are also there.

      13The name of the second river is Gihon. It is the same river that flows through the whole land of Cush.

      14The name of the third river is Hiddekel. This is the one which flows in front of Assyria. The fourth river is the Euphrates.

  • Daniel 10:4 says, “In the twenty-fourth day of the first month, as I was by the side of the great river, which is Hiddekel,” and 10:7, “I, Daniel, alone saw the vision”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 10:4–9, engwebp

      4In the twenty-fourth day of the first month, as I was by the side of the great river, which is Hiddekel,

      5I lifted up my eyes and looked, and behold, there was a man clothed in linen, whose waist was adorned with pure gold of Uphaz.

      6His body also was like beryl, and his face as the appearance of lightning, and his eyes as flaming torches. His arms and his feet were like burnished bronze. The voice of his words was like the voice of a multitude.

      7I, Daniel, alone saw the vision, for the men who were with me didn’t see the vision, but a great quaking fell on them, and they fled to hide themselves.

      8So I was left alone and saw this great vision. No strength remained in me; for my face grew deathly pale, and I retained no strength.

      9Yet I heard the voice of his words. When I heard the voice of his words, then I fell into a deep sleep on my face, with my face toward the ground.

Genesis 2:10 says that a river went out of Eden, “and from there it was parted, and became the source of four rivers”, and 2:14 names the third, “The name of the third river is Hiddekel. This is the one which flows in front of Assyria” (the Korean Revised Version: 앗수르 동편으로, east of Assyria); Daniel 10:4 names “the great river, which is Hiddekel”, by the side of which Daniel was, and does not say where it is. Both books give the same name in both editions (힛데겔 in the Korean, Hiddekel in WEB). This collection makes the place from Daniel 10:4, leaves Genesis 2:10–14 to its event, which has no entries for its rivers, relates the two passages by nothing but the name, and decides none of it; the place takes no evidence from Genesis.

Cyrus of Isaiah 44:28 and 45:1

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Cyrus of Isaiah 44:28 and 45:1
  • Ezra 1:1 says, “Now in the first year of Cyrus king of Persia, that the LORD’s word by Jeremiah’s mouth might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom, and put it also in writing, saying,” and at 1:2 the proclamation begins, “Cyrus king of Persia says, ‘The LORD, the God of heaven, has given me all the kingdoms of the earth; and he has commanded me to build him a house in Jerusalem, which is in Judah.’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZR 1:1–4, engwebp

      1Now in the first year of Cyrus king of Persia, that the LORD’s word by Jeremiah’s mouth might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom, and put it also in writing, saying,

      2“Cyrus king of Persia says, ‘The LORD, the God of heaven, has given me all the kingdoms of the earth; and he has commanded me to build him a house in Jerusalem, which is in Judah.

      3Whoever there is among you of all his people, may his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD, the God of Israel (he is God), which is in Jerusalem.

      4Whoever is left, in any place where he lives, let the men of his place help him with silver, with gold, with goods, and with animals, in addition to the free will offering for God’s house which is in Jerusalem.’”

  • Isaiah 44:24 says, “The LORD, your Redeemer, and he who formed you from the womb says”, and 44:28 gives, in those words, “who says of Cyrus, ‘He is my shepherd, and shall perform all my pleasure,’ even saying of Jerusalem, ‘She will be built;’ and of the temple, ‘Your foundation will be laid.’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ISA 44:24–28, engwebp

      24The LORD, your Redeemer, and he who formed you from the womb says: “I am the LORD, who makes all things; who alone stretches out the heavens; who spreads out the earth by myself;

      25who frustrates the signs of the liars, and makes diviners mad; who turns wise men backward, and makes their knowledge foolish;

      26who confirms the word of his servant, and performs the counsel of his messengers; who says of Jerusalem, ‘She will be inhabited;’ and of the cities of Judah, ‘They will be built,’ and ‘I will raise up its waste places;’

      27who says to the deep, ‘Be dry,’ and ‘I will dry up your rivers,’

      28who says of Cyrus, ‘He is my shepherd, and shall perform all my pleasure,’ even saying of Jerusalem, ‘She will be built;’ and of the temple, ‘Your foundation will be laid.’”

  • Isaiah 45:1 says, “The LORD says to his anointed, to Cyrus, whose right hand I have held to subdue nations before him and strip kings of their armor, to open the doors before him, and the gates shall not be shut”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ISA 45:1–7, engwebp

      1The LORD says to his anointed, to Cyrus, whose right hand I have held to subdue nations before him and strip kings of their armor, to open the doors before him, and the gates shall not be shut:

      2“I will go before you and make the rough places smooth. I will break the doors of bronze in pieces and cut apart the bars of iron.

      3I will give you the treasures of darkness and hidden riches of secret places, that you may know that it is I, the LORD, who calls you by your name, even the God of Israel.

      4For Jacob my servant’s sake, and Israel my chosen, I have called you by your name. I have given you a title, though you have not known me.

      5I am the LORD, and there is no one else. Besides me, there is no God. I will strengthen you, though you have not known me,

      6that they may know from the rising of the sun, and from the west, that there is no one besides me. I am the LORD, and there is no one else.

      7I form the light and create darkness. I make peace and create calamity. I am the LORD, who does all these things.

Ezra 1:1–4 names Cyrus king of Persia and gives, in the proclamation he made throughout all his kingdom, “The LORD, the God of heaven, has given me all the kingdoms of the earth; and he has commanded me to build him a house in Jerusalem, which is in Judah.” Isaiah 44:28 gives, in the LORD’s words, “who says of Cyrus, ‘He is my shepherd’”, and 45:1 says “to his anointed, to Cyrus”. Isaiah 44:28 and 45:1 do not call Cyrus a king and name no land of his. The text does not say whether the Cyrus of Isaiah 44:28 and 45:1 is the Cyrus king of Persia of Ezra 1:1–4. This collection records Isaiah 44:28 and 45:1 under the one Cyrus it holds, by the name, decides nothing, and does not say that the words of Isaiah 44:28 and 45:1 were done.

Shebna who is over the house of Isaiah 22:15 and Shebna the scribe of 36:3

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Shebna who is over the house of Isaiah 22:15 and Shebna the scribe of 36:3
  • 2 Kings 18:18 says, “When they had called to the king, Eliakim the son of Hilkiah, who was over the household, and Shebnah the scribe, and Joah the son of Asaph the recorder came out to them.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 18:17–18, engwebp

      17The king of Assyria sent Tartan, Rabsaris, and Rabshakeh from Lachish to King Hezekiah with a great army to Jerusalem. They went up and came to Jerusalem. When they had come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field.

      18When they had called to the king, Eliakim the son of Hilkiah, who was over the household, and Shebnah the scribe, and Joah the son of Asaph the recorder came out to them.

  • In Isaiah 22:15 the Lord, GOD of Armies says, “Go, get yourself to this treasurer, even to Shebna, who is over the house”, and among the words that follow, 22:19 reads, “I will thrust you from your office. You will be pulled down from your station.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ISA 22:15–19, engwebp

      15The Lord, GOD of Armies says, “Go, get yourself to this treasurer, even to Shebna, who is over the house, and say,

      16‘What are you doing here? Who has you here, that you have dug out a tomb here?’ Cutting himself out a tomb on high, chiseling a habitation for himself in the rock!”

      17Behold, the LORD will overcome you and hurl you away violently. Yes, he will grasp you firmly.

      18He will surely wind you around and around, and throw you like a ball into a large country. There you will die, and there the chariots of your glory will be, you disgrace of your lord’s house.

      19I will thrust you from your office. You will be pulled down from your station.

  • Isaiah 22:20–21 gives among the words, “It will happen in that day that I will call my servant Eliakim the son of Hilkiah, and I will clothe him with your robe, and strengthen him with your belt. I will commit your government into his hand”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ISA 22:20–25, engwebp

      20It will happen in that day that I will call my servant Eliakim the son of Hilkiah,

      21and I will clothe him with your robe, and strengthen him with your belt. I will commit your government into his hand; and he will be a father to the inhabitants of Jerusalem, and to the house of Judah.

      22I will lay the key of David’s house on his shoulder. He will open, and no one will shut. He will shut, and no one will open.

      23I will fasten him like a nail in a sure place. He will be for a throne of glory to his father’s house.

      24They will hang on him all the glory of his father’s house, the offspring and the issue, every small vessel, from the cups even to all the pitchers.

      25“In that day,” says the LORD of Armies, “the nail that was fastened in a sure place will give way. It will be cut down and fall. The burden that was on it will be cut off, for the LORD has spoken it.”

  • Isaiah 36:3 says, “Then Eliakim the son of Hilkiah, who was over the household, and Shebna the scribe, and Joah, the son of Asaph the recorder came out to him.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ISA 36:1–3, engwebp

      1Now in the fourteenth year of King Hezekiah, Sennacherib king of Assyria attacked all of the fortified cities of Judah and captured them.

      2The king of Assyria sent Rabshakeh from Lachish to Jerusalem to King Hezekiah with a large army. He stood by the aqueduct from the upper pool in the fuller’s field highway.

      3Then Eliakim the son of Hilkiah, who was over the household, and Shebna the scribe, and Joah, the son of Asaph the recorder came out to him.

2 Kings 18:18 and Isaiah 36:3 name Shebna (2 Kings 18:18 in WEB: Shebnah) the scribe, and Isaiah 22:15 names Shebna, who is over the house. Both editions give the two places another office (the Korean Revised Version: 서기관; 국고를 맡고 궁을 차지한). Among the words, 22:20–21 says, “I will call my servant Eliakim the son of Hilkiah” and “I will commit your government into his hand”, and 36:3 names “Eliakim the son of Hilkiah, who was over the household”. The text does not say whether Shebna who is over the house and Shebna the scribe are the same man. This collection records the two apart, and does not decide whether they are the same man.

The children Gomer bore in Hosea 1:3–9

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The children Gomer bore in Hosea 1:3–9
  • Hosea 1:2 says that the LORD said to Hosea, “Go, take for yourself a wife of prostitution and children of unfaithfulness”, and 1:3, “So he went and took Gomer the daughter of Diblaim; and she conceived, and bore him a son.” The Korean Revised Version reads at 1:2 음란한 자식들을 낳으라, bear children of prostitution, and at 1:3 저가 잉태하여 아들을 낳으매, she conceived and bore a son, with no “him”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • HOS 1:1–2, engwebp

      1The LORD’s word that came to Hosea the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.

      2When the LORD spoke at first by Hosea, the LORD said to Hosea, “Go, take for yourself a wife of prostitution and children of unfaithfulness; for the land commits great adultery, forsaking the LORD.”

    • HOS 1:3–5, engwebp

      3So he went and took Gomer the daughter of Diblaim; and she conceived, and bore him a son.

      4The LORD said to him, “Call his name Jezreel, for yet a little while, and I will avenge the blood of Jezreel on the house of Jehu, and will cause the kingdom of the house of Israel to cease.

      5It will happen in that day that I will break the bow of Israel in the valley of Jezreel.”

  • Hosea 1:6 says, “She conceived again, and bore a daughter.” The Korean Revised Version names her (고멜이 또 잉태하여 딸을 낳으매).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • HOS 1:6–7, engwebp

      6She conceived again, and bore a daughter. Then he said to him, “Call her name Lo-Ruhamah, for I will no longer have mercy on the house of Israel, that I should in any way pardon them.

      7But I will have mercy on the house of Judah, and will save them by the LORD their God, and will not save them by bow, sword, battle, horses, or horsemen.”

  • Hosea 1:8 says, “Now when she had weaned Lo-Ruhamah, she conceived, and bore a son.” The Korean Revised Version names her (고멜이 로루하마를 젖뗀 후에).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

Hosea 1:2 says that the LORD said to Hosea, “Go, take for yourself a wife of prostitution and children of unfaithfulness”, and 1:3, “So he went and took Gomer the daughter of Diblaim; and she conceived, and bore him a son”; 1:6 and 1:8 say that she conceived again and bore a daughter, and that when she had weaned Lo-Ruhamah she conceived and bore a son. WEB has “him” at 1:3 only, not at 1:6 or 1:8, and the Korean Revised Version has it in none of these verses (1:3 저가 잉태하여 아들을 낳으매). No verse of 1:3–9 gives the father of the children by name. This collection records Gomer as the mother of the children of 1:3, 1:6 and 1:8, gives Hosea no relation to them, and does not decide it.

Unresolved interpretation: The woman of Hosea 3:1–3
  • Hosea 1:3 says, “So he went and took Gomer the daughter of Diblaim.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • HOS 1:3–5, engwebp

      3So he went and took Gomer the daughter of Diblaim; and she conceived, and bore him a son.

      4The LORD said to him, “Call his name Jezreel, for yet a little while, and I will avenge the blood of Jezreel on the house of Jehu, and will cause the kingdom of the house of Israel to cease.

      5It will happen in that day that I will break the bow of Israel in the valley of Jezreel.”

  • Hosea 3:1 says that the LORD said to the speaker (“I”), “Go again, love a woman loved by another, and an adulteress”, and 3:2, “So I bought her for myself for fifteen pieces of silver and a homer and a half of barley.” The Korean Revised Version reads 그 여인, that woman, where WEB reads “a woman”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • HOS 3:1–5, engwebp

      1The LORD said to me, “Go again, love a woman loved by another, and an adulteress, even as the LORD loves the children of Israel, though they turn to other gods, and love cakes of raisins.”

      2So I bought her for myself for fifteen pieces of silver and a homer and a half of barley.

      3I said to her, “You shall stay with me many days. You shall not play the prostitute, and you shall not be with any other man. I will also be so toward you.”

      4For the children of Israel shall live many days without king, without prince, without sacrifice, without sacred stone, and without ephod or idols.

      5Afterward the children of Israel shall return and seek the LORD their God, and David their king, and shall come with trembling to the LORD and to his blessings in the last days.

Hosea 1:3 says, “So he went and took Gomer the daughter of Diblaim.” 3:1 says that the LORD said to the speaker (“I”), “Go again, love a woman loved by another, and an adulteress”, and 3:2 that the speaker bought her for fifteen pieces of silver and a homer and a half of barley. The Korean Revised Version reads 그 여인, that woman, at 3:1, where WEB reads “a woman”. No verse of 3:1–5 names the woman, and the text does not say whether she is the Gomer of 1:3. This collection gives the woman of 3:1–5 no entry and does not decide it.

The woman of Hosea 3:1–3

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The children Gomer bore in Hosea 1:3–9
  • Hosea 1:2 says that the LORD said to Hosea, “Go, take for yourself a wife of prostitution and children of unfaithfulness”, and 1:3, “So he went and took Gomer the daughter of Diblaim; and she conceived, and bore him a son.” The Korean Revised Version reads at 1:2 음란한 자식들을 낳으라, bear children of prostitution, and at 1:3 저가 잉태하여 아들을 낳으매, she conceived and bore a son, with no “him”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • HOS 1:1–2, engwebp

      1The LORD’s word that came to Hosea the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.

      2When the LORD spoke at first by Hosea, the LORD said to Hosea, “Go, take for yourself a wife of prostitution and children of unfaithfulness; for the land commits great adultery, forsaking the LORD.”

    • HOS 1:3–5, engwebp

      3So he went and took Gomer the daughter of Diblaim; and she conceived, and bore him a son.

      4The LORD said to him, “Call his name Jezreel, for yet a little while, and I will avenge the blood of Jezreel on the house of Jehu, and will cause the kingdom of the house of Israel to cease.

      5It will happen in that day that I will break the bow of Israel in the valley of Jezreel.”

  • Hosea 1:6 says, “She conceived again, and bore a daughter.” The Korean Revised Version names her (고멜이 또 잉태하여 딸을 낳으매).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • HOS 1:6–7, engwebp

      6She conceived again, and bore a daughter. Then he said to him, “Call her name Lo-Ruhamah, for I will no longer have mercy on the house of Israel, that I should in any way pardon them.

      7But I will have mercy on the house of Judah, and will save them by the LORD their God, and will not save them by bow, sword, battle, horses, or horsemen.”

  • Hosea 1:8 says, “Now when she had weaned Lo-Ruhamah, she conceived, and bore a son.” The Korean Revised Version names her (고멜이 로루하마를 젖뗀 후에).
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

Hosea 1:2 says that the LORD said to Hosea, “Go, take for yourself a wife of prostitution and children of unfaithfulness”, and 1:3, “So he went and took Gomer the daughter of Diblaim; and she conceived, and bore him a son”; 1:6 and 1:8 say that she conceived again and bore a daughter, and that when she had weaned Lo-Ruhamah she conceived and bore a son. WEB has “him” at 1:3 only, not at 1:6 or 1:8, and the Korean Revised Version has it in none of these verses (1:3 저가 잉태하여 아들을 낳으매). No verse of 1:3–9 gives the father of the children by name. This collection records Gomer as the mother of the children of 1:3, 1:6 and 1:8, gives Hosea no relation to them, and does not decide it.

Unresolved interpretation: The woman of Hosea 3:1–3
  • Hosea 1:3 says, “So he went and took Gomer the daughter of Diblaim.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • HOS 1:3–5, engwebp

      3So he went and took Gomer the daughter of Diblaim; and she conceived, and bore him a son.

      4The LORD said to him, “Call his name Jezreel, for yet a little while, and I will avenge the blood of Jezreel on the house of Jehu, and will cause the kingdom of the house of Israel to cease.

      5It will happen in that day that I will break the bow of Israel in the valley of Jezreel.”

  • Hosea 3:1 says that the LORD said to the speaker (“I”), “Go again, love a woman loved by another, and an adulteress”, and 3:2, “So I bought her for myself for fifteen pieces of silver and a homer and a half of barley.” The Korean Revised Version reads 그 여인, that woman, where WEB reads “a woman”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • HOS 3:1–5, engwebp

      1The LORD said to me, “Go again, love a woman loved by another, and an adulteress, even as the LORD loves the children of Israel, though they turn to other gods, and love cakes of raisins.”

      2So I bought her for myself for fifteen pieces of silver and a homer and a half of barley.

      3I said to her, “You shall stay with me many days. You shall not play the prostitute, and you shall not be with any other man. I will also be so toward you.”

      4For the children of Israel shall live many days without king, without prince, without sacrifice, without sacred stone, and without ephod or idols.

      5Afterward the children of Israel shall return and seek the LORD their God, and David their king, and shall come with trembling to the LORD and to his blessings in the last days.

Hosea 1:3 says, “So he went and took Gomer the daughter of Diblaim.” 3:1 says that the LORD said to the speaker (“I”), “Go again, love a woman loved by another, and an adulteress”, and 3:2 that the speaker bought her for fifteen pieces of silver and a homer and a half of barley. The Korean Revised Version reads 그 여인, that woman, at 3:1, where WEB reads “a woman”. No verse of 3:1–5 names the woman, and the text does not say whether she is the Gomer of 1:3. This collection gives the woman of 3:1–5 no entry and does not decide it.

Joel the son of Pethuel and the prophet Joel of Acts 2:16

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Joel the son of Pethuel and the prophet Joel of Acts 2:16
  • Acts 2:16 gives Peter’s words, “But this is what has been spoken through the prophet Joel:”, and 2:17 opens the words with “It will be in the last days, says God, that I will pour out my Spirit on all flesh.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 2:14–36, engwebp

      14But Peter, standing up with the eleven, lifted up his voice and spoke out to them, “You men of Judea and all you who dwell at Jerusalem, let this be known to you, and listen to my words.

      15For these aren’t drunken, as you suppose, seeing it is only the third hour of the day.

      16But this is what has been spoken through the prophet Joel:

      17‘It will be in the last days, says God, that I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams.

      18Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy.

      19I will show wonders in the sky above, and signs on the earth beneath: blood, and fire, and billows of smoke.

      20The sun will be turned into darkness, and the moon into blood, before the great and glorious day of the Lord comes.

      21It will be that whoever will call on the name of the Lord will be saved.’

      22“Men of Israel, hear these words! Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him among you, even as you yourselves know,

      23him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed;

      24whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it.

      25For David says concerning him, ‘I saw the Lord always before my face, for he is on my right hand, that I should not be moved.

      26Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope,

      27because you will not leave my soul in Hades, neither will you allow your Holy One to see decay.

      28You made known to me the ways of life. You will make me full of gladness with your presence.’

      29“Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day.

      30Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne,

      31he foreseeing this, spoke about the resurrection of the Christ, that his soul wasn’t left in Hades, and his flesh didn’t see decay.

      32This Jesus God raised up, to which we all are witnesses.

      33Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this which you now see and hear.

      34For David didn’t ascend into the heavens, but he says himself, ‘The Lord said to my Lord, “Sit by my right hand

      35until I make your enemies a footstool for your feet.”’

      36“Let all the house of Israel therefore know certainly that God has made him both Lord and Christ, this Jesus whom you crucified.”

  • Joel 1:1 says, “The LORD’s word that came to Joel, the son of Pethuel,” and gives him no title.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOL 1:1–4, engwebp

      1The LORD’s word that came to Joel, the son of Pethuel.

      2Hear this, you elders, and listen, all you inhabitants of the land! Has this ever happened in your days, or in the days of your fathers?

      3Tell your children about it, and have your children tell their children, and their children, another generation.

      4What the swarming locust has left, the great locust has eaten. What the great locust has left, the grasshopper has eaten. What the grasshopper has left, the caterpillar has eaten.

  • Joel 2:28 says, “It will happen afterward, that I will pour out my Spirit on all flesh; and your sons and your daughters will prophesy. Your old men will dream dreams. Your young men will see visions,” and 2:32, “whoever will call on the LORD’s name shall be saved”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOL 2:28–32, engwebp

      28“It will happen afterward, that I will pour out my Spirit on all flesh; and your sons and your daughters will prophesy. Your old men will dream dreams. Your young men will see visions.

      29And also on the servants and on the handmaids in those days, I will pour out my Spirit.

      30I will show wonders in the heavens and on the earth: blood, fire, and pillars of smoke.

      31The sun will be turned into darkness, and the moon into blood, before the great and terrible day of the LORD comes.

      32It will happen that whoever will call on the LORD’s name shall be saved; for in Mount Zion and in Jerusalem there will be those who escape, as the LORD has said, and among the remnant, those whom the LORD calls.

Acts 2:16 gives Peter’s words, “But this is what has been spoken through the prophet Joel,” and 2:17–21 give the words. Joel 1:1 reads, “The LORD’s word that came to Joel, the son of Pethuel,” and gives him no title. Much of what Acts 2:17–21 gives also stands in Joel 2:28–32, and the two differ: WEB reads “afterward” at Joel 2:28 and “in the last days” at Acts 2:17, and the Korean Revised Version reads 그 후에 at Joel 2:28 and 말세에 at Acts 2:17. This collection holds one entry by the same name and the many words the two books have in common, and decides nothing.

The earthquake of Amos 1:1 and of Zechariah 14:5

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Azariah and Uzziah of 2 Kings 15
  • Matthew 1:8–9 records in the genealogy of Matthew 1:1–17, “Joram became the father of Uzziah. Uzziah became the father of Jotham.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

  • 2 Kings 14:21 says, “All the people of Judah took Azariah, who was sixteen years old, and made him king in the place of his father Amaziah”; 15:1, “In the twenty-seventh year of Jeroboam king of Israel, Azariah son of Amaziah king of Judah began to reign”; and 15:7, “Azariah slept with his fathers; and they buried him with his fathers in David’s city; and Jotham his son reigned in his place.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 14:21–22, engwebp

      21All the people of Judah took Azariah, who was sixteen years old, and made him king in the place of his father Amaziah.

      22He built Elath and restored it to Judah. After that the king slept with his fathers.

    • 2KI 15:1–7, engwebp

      1In the twenty-seventh year of Jeroboam king of Israel, Azariah son of Amaziah king of Judah began to reign.

      2He was sixteen years old when he began to reign, and he reigned fifty-two years in Jerusalem. His mother’s name was Jecoliah of Jerusalem.

      3He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      4However, the high places were not taken away. The people still sacrificed and burned incense in the high places.

      5The LORD struck the king, so that he was a leper to the day of his death, and lived in a separate house. Jotham, the king’s son, was over the household, judging the people of the land.

      6Now the rest of the acts of Azariah, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      7Azariah slept with his fathers; and they buried him with his fathers in David’s city; and Jotham his son reigned in his place.

  • 2 Kings 15:13 says, “Shallum the son of Jabesh began to reign in the thirty-ninth year of Uzziah king of Judah, and he reigned for a month in Samaria”, and 15:17, “In the thirty ninth year of Azariah king of Judah, Menahem the son of Gadi began to reign over Israel for ten years in Samaria.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 15:13–15, engwebp

      13Shallum the son of Jabesh began to reign in the thirty-ninth year of Uzziah king of Judah, and he reigned for a month in Samaria.

      14Menahem the son of Gadi went up from Tirzah, came to Samaria, struck Shallum the son of Jabesh in Samaria, killed him, and reigned in his place.

      15Now the rest of the acts of Shallum, and his conspiracy which he made, behold, they are written in the book of the chronicles of the kings of Israel.

    • 2KI 15:17–22, engwebp

      17In the thirty ninth year of Azariah king of Judah, Menahem the son of Gadi began to reign over Israel for ten years in Samaria.

      18He did that which was evil in the LORD’s sight. He didn’t depart all his days from the sins of Jeroboam the son of Nebat, with which he made Israel to sin.

      19Pul the king of Assyria came against the land, and Menahem gave Pul one thousand talents of silver, that his hand might be with him to confirm the kingdom in his hand.

      20Menahem exacted the money from Israel, even from all the mighty men of wealth, from each man fifty shekels of silver, to give to the king of Assyria. So the king of Assyria turned back, and didn’t stay there in the land.

      21Now the rest of the acts of Menahem, and all that he did, aren’t they written in the book of the chronicles of the kings of Israel?

      22Menahem slept with his fathers, and Pekahiah his son reigned in his place.

  • 2 Kings 15:30 names “the twentieth year of Jotham the son of Uzziah”; 15:32 says, “In the second year of Pekah the son of Remaliah king of Israel, Jotham the son of Uzziah king of Judah began to reign”; and 15:34, “He did that which was right in the LORD’s eyes. He did according to all that his father Uzziah had done.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 15:30–31, engwebp

      30Hoshea the son of Elah made a conspiracy against Pekah the son of Remaliah, attacked him, killed him, and reigned in his place, in the twentieth year of Jotham the son of Uzziah.

      31Now the rest of the acts of Pekah, and all that he did, behold, they are written in the book of the chronicles of the kings of Israel.

    • 2KI 15:32–38, engwebp

      32In the second year of Pekah the son of Remaliah king of Israel, Jotham the son of Uzziah king of Judah began to reign.

      33He was twenty-five years old when he began to reign, and he reigned sixteen years in Jerusalem. His mother’s name was Jerusha the daughter of Zadok.

      34He did that which was right in the LORD’s eyes. He did according to all that his father Uzziah had done.

      35However the high places were not taken away. The people still sacrificed and burned incense in the high places. He built the upper gate of the LORD’s house.

      36Now the rest of the acts of Jotham, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?

      37In those days, the LORD began to send Rezin the king of Syria and Pekah the son of Remaliah against Judah.

      38Jotham slept with his fathers, and was buried with his fathers in his father David’s city; and Ahaz his son reigned in his place.

  • 1 Chronicles 3:11–12 goes on after Joash, “Amaziah his son, Azariah his son, Jotham his son”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CH 3:10–16, engwebp

      10Solomon’s son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son,

      11Joram his son, Ahaziah his son, Joash his son,

      12Amaziah his son, Azariah his son, Jotham his son,

      13Ahaz his son, Hezekiah his son, Manasseh his son,

      14Amon his son, and Josiah his son.

      15The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum.

      16The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.

2 Kings 14:21 and 15:1–7 say that Azariah the son of Amaziah was made king of Judah, and that Jotham his son reigned in his place. 15:30, 15:32 and 15:34 call Jotham the son of Uzziah, and Matthew 1:8–9 records that Joram became the father of Uzziah, and Uzziah the father of Jotham. 15:13 has Shallum begin to reign “in the thirty-ninth year of Uzziah king of Judah”, and 15:17 has Menahem begin to reign “In the thirty ninth year of Azariah king of Judah”. Both editions write the two names differently (the Korean Revised Version 아사랴 and 웃시야, WEB Azariah and Uzziah). The text does not say whether Azariah and Uzziah are the same man. This collection records Azariah the son of Amaziah apart from Uzziah, records both as Jotham’s father as the verses name them (Azariah at 15:7, Uzziah at 15:30–34), and does not decide whether they are the same man.

Unresolved interpretation: Uzziah’s father in 2 Chronicles 26:1 and Matthew 1:8
  • 2 Chronicles 26:1 says all Judah made Uzziah king in place of his father Amaziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 26:1–5, engwebp

      1All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.

      2He built Eloth and restored it to Judah. After that the king slept with his fathers.

      3Uzziah was sixteen years old when he began to reign; and he reigned fifty-two years in Jerusalem. His mother’s name was Jechiliah, of Jerusalem.

      4He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      5He set himself to seek God in the days of Zechariah, who had understanding in the vision of God; and as long as he sought the LORD, God made him prosper.

  • Matthew 1:8 says in its genealogy that Joram became the father of Uzziah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 1:1–17, engwebp

      1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

      2Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

      3Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

      4Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

      5Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

      6Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.

      7Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

      8Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

      9Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

      10Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

      11Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

      12After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

      13Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

      14Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.

      15Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

      16Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

      17So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

The paternal wording of each passage is retained. The collection does not add a second father edge to Uzziah or merge people to remove the difference.

Unresolved interpretation: Building Eloth and the king’s death in 2 Chronicles 26:2
  • The Korean Revised Version says at 26:2 that after the king slept with his fathers, Uzziah built Eloth and restored it to Judah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 26:1–5, engwebp

      1All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.

      2He built Eloth and restored it to Judah. After that the king slept with his fathers.

      3Uzziah was sixteen years old when he began to reign; and he reigned fifty-two years in Jerusalem. His mother’s name was Jechiliah, of Jerusalem.

      4He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      5He set himself to seek God in the days of Zechariah, who had understanding in the vision of God; and as long as he sought the LORD, God made him prosper.

  • WEB says, “He built Eloth and restored it to Judah. After that the king slept with his fathers.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 26:1–5, engwebp

      1All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.

      2He built Eloth and restored it to Judah. After that the king slept with his fathers.

      3Uzziah was sixteen years old when he began to reign; and he reigned fifty-two years in Jerusalem. His mother’s name was Jechiliah, of Jerusalem.

      4He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done.

      5He set himself to seek God in the days of Zechariah, who had understanding in the vision of God; and as long as he sought the LORD, God made him prosper.

The editions’ order and reference to the king are kept separately. The collection does not resolve WEB’s pronouns or change one edition’s sequence to match the other.

Unresolved interpretation: The earthquake of Amos 1:1 and of Zechariah 14:5
  • Amos 1:1 says, “The words of Amos, who was among the herdsmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah and in the days of Jeroboam the son of Joash, king of Israel, two years before the earthquake.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • AMO 1:1–2, engwebp

      1The words of Amos, who was among the herdsmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah and in the days of Jeroboam the son of Joash, king of Israel, two years before the earthquake.

      2He said: “The LORD will roar from Zion, and utter his voice from Jerusalem; and the pastures of the shepherds will mourn, and the top of Carmel will wither.”

  • Zechariah 14:5 says, “Yes, you shall flee, just like you fled from before the earthquake in the days of Uzziah king of Judah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEC 14:1–5, engwebp

      1Behold, a day of the LORD comes, when your plunder will be divided within you.

      2For I will gather all nations against Jerusalem to battle; and the city will be taken, the houses rifled, and the women ravished. Half of the city will go out into captivity, and the rest of the people will not be cut off from the city.

      3Then the LORD will go out and fight against those nations, as when he fought in the day of battle.

      4His feet will stand in that day on the Mount of Olives, which is before Jerusalem on the east; and the Mount of Olives will be split in two from east to west, making a very great valley. Half of the mountain will move toward the north, and half of it toward the south.

      5You shall flee by the valley of my mountains, for the valley of the mountains shall reach to Azel. Yes, you shall flee, just like you fled from before the earthquake in the days of Uzziah king of Judah. The LORD my God will come, and all the holy ones with you.

Amos 1:1 places the words Amos saw in the days of Uzziah king of Judah and of Jeroboam the son of Joash, king of Israel, “two years before the earthquake”, and Zechariah 14:5, in the words about a day of the LORD, gives “just like you fled from before the earthquake in the days of Uzziah king of Judah”. The text does not say whether the two verses speak of one earthquake. This collection records both verses under Uzziah, reckons no year, and does not decide it.

Hezekiah of Zephaniah 1:1

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The names Abi and Abijah for Hezekiah’s mother
  • 2 Kings 18:1–3 names Hezekiah as Ahaz’s son and his mother as Abi daughter of Zechariah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 18:1–3, engwebp

      1Now in the third year of Hoshea son of Elah king of Israel, Hezekiah the son of Ahaz king of Judah began to reign.

      2He was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother’s name was Abi the daughter of Zechariah.

      3He did that which was right in the LORD’s eyes, according to all that David his father had done.

  • 2 Chronicles 29:1–2 names Hezekiah’s mother as Abijah daughter of Zechariah.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 29:1–2, engwebp

      1Hezekiah began to reign when he was twenty-five years old, and he reigned twenty-nine years in Jerusalem. His mother’s name was Abijah, the daughter of Zechariah.

      2He did that which was right in the LORD’s eyes, according to all that David his father had done.

Both accounts say Hezekiah became king at twenty-five and reigned twenty-nine years in Jerusalem, but they spell his mother’s name Abi and Abijah, and the Korean text spells her father’s name 스가리야 and 스가랴. Their identities remain unresolved in separate entries, and no second mother edge to Hezekiah is added.

Unresolved interpretation: The sign in 2 Chronicles 32:24 and the sign in 2 Kings 20
  • 2 Chronicles 32:24 says the LORD answered Hezekiah’s prayer during his terminal illness and gave him a sign, without describing it.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 32:24–26, engwebp

      24In those days Hezekiah was terminally ill, and he prayed to the LORD; and he spoke to him, and gave him a sign.

      25But Hezekiah didn’t reciprocate appropriate to the benefit done for him, because his heart was lifted up. Therefore there was wrath on him, Judah, and Jerusalem.

      26However, Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the LORD’s wrath didn’t come on them in the days of Hezekiah.

  • 2 Kings 20:8–11 recount Hezekiah asking for a sign of recovery and the shadow retreating ten steps on Ahaz’s sundial.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 20:8–11, engwebp

      8Hezekiah said to Isaiah, “What will be the sign that the LORD will heal me, and that I will go up to the LORD’s house the third day?”

      9Isaiah said, “This will be the sign to you from the LORD, that the LORD will do the thing that he has spoken: should the shadow go forward ten steps, or go back ten steps?”

      10Hezekiah answered, “It is a light thing for the shadow to go forward ten steps. No, but let the shadow return backward ten steps.”

      11Isaiah the prophet cried to the LORD; and he brought the shadow ten steps backward, by which it had gone down on the sundial of Ahaz.

  • Isaiah 38:1–8 gives, among the words that the LORD’s word to Isaiah tells him to say to Hezekiah, “This shall be the sign to you from the LORD, that the LORD will do this thing that he has spoken. Behold, I will cause the shadow on the sundial, which has gone down on the sundial of Ahaz with the sun, to return backward ten steps,” and says, “So the sun returned ten steps on the sundial on which it had gone down.” Isaiah 38:21–22 says, “Hezekiah also had said, ‘What is the sign that I will go up to the LORD’s house?’”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ISA 38:1–8, engwebp

      1In those days Hezekiah was sick and near death. Isaiah the prophet, the son of Amoz, came to him, and said to him, “The LORD says, ‘Set your house in order, for you will die, and not live.’”

      2Then Hezekiah turned his face to the wall and prayed to the LORD,

      3and said, “Remember now, LORD, I beg you, how I have walked before you in truth and with a perfect heart, and have done that which is good in your sight.” Then Hezekiah wept bitterly.

      4Then the LORD’s word came to Isaiah, saying,

      5“Go, and tell Hezekiah, ‘The LORD, the God of David your father, says, “I have heard your prayer. I have seen your tears. Behold, I will add fifteen years to your life.

      6I will deliver you and this city out of the hand of the king of Assyria, and I will defend this city.

      7This shall be the sign to you from the LORD, that the LORD will do this thing that he has spoken.

      8Behold, I will cause the shadow on the sundial, which has gone down on the sundial of Ahaz with the sun, to return backward ten steps.”’” So the sun returned ten steps on the sundial on which it had gone down.

    • ISA 38:21–22, engwebp

      21Now Isaiah had said, “Let them take a cake of figs, and lay it for a poultice on the boil, and he shall recover.”

      22Hezekiah also had said, “What is the sign that I will go up to the LORD’s house?”

2 Chronicles 32:24 says only that Hezekiah was terminally ill and prayed to the LORD, “and he spoke to him, and gave him a sign.” 2 Kings 20:8–11 tells that Hezekiah asked for a sign, that Isaiah asked whether the shadow should go forward ten steps or go back ten steps, and that Isaiah the prophet cried to the LORD, and he brought the shadow ten steps backward on the sundial of Ahaz. Isaiah 38:1–8 gives the sign among the words the LORD’s word to Isaiah tells him to say to Hezekiah, and then says that the sun returned ten steps on the sundial; Isaiah 38:21–22 gives Hezekiah’s question of the sign as something he “had said”. This collection keeps each account in its own book’s order, does not carry the details of one book into another, and does not decide how the three accounts stand to one another.

Unresolved interpretation: The Babylonian envoys’ purpose and sender
  • 2 Chronicles 32:31 says envoys of Babylon’s princes ask about the wonder done in the land.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CH 32:31, engwebp

      31However, concerning the ambassadors of the princes of Babylon, who sent to him to inquire of the wonder that was done in the land, God left him to test him, that he might know all that was in his heart.

  • 2 Kings 20:12–15 say King Berodach Baladan of Babylon sends letters and a gift after hearing of Hezekiah’s illness, and Hezekiah shows his possessions.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 20:12–15, engwebp

      12At that time Berodach Baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he had heard that Hezekiah had been sick.

      13Hezekiah listened to them, and showed them all the storehouse of his precious things—the silver, the gold, the spices, and the precious oil, and the house of his armor, and all that was found in his treasures. There was nothing in his house, or in all his dominion, that Hezekiah didn’t show them.

      14Then Isaiah the prophet came to King Hezekiah, and said to him, “What did these men say? From where did they come to you?” Hezekiah said, “They have come from a far country, even from Babylon.”

      15He said, “What have they seen in your house?” Hezekiah answered, “They have seen all that is in my house. There is nothing among my treasures that I have not shown them.”

  • Isaiah 39:1–2 says, “At that time, Merodach-baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he heard that he had been sick, and had recovered,” and that Hezekiah was pleased with them, and showed them the house of his precious things.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ISA 39:1–2, engwebp

      1At that time, Merodach-baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he heard that he had been sick, and had recovered.

      2Hezekiah was pleased with them, and showed them the house of his precious things, the silver, the gold, the spices, and the precious oil, and all the house of his armor, and all that was found in his treasures. There was nothing in his house, nor in all his dominion, that Hezekiah didn’t show them.

Each book’s sender and stated purpose are kept. 2 Chronicles 32:31 says that the princes of Babylon sent ambassadors to him to inquire of the wonder that was done in the land. 2 Kings 20:12 says that Berodach Baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he had heard that Hezekiah had been sick, and Isaiah 39:1 that Merodach-baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he heard that he had been sick, and had recovered. Both editions write the name otherwise in the two books (the Korean Revised Version: 부로닥발라단, 므로닥발라단). This collection records the two names under the one entry of Berodach Baladan, with Isaiah’s spelling as its alias. The princes in Chronicles are not renamed as the king, and the stated motives of the three books are not combined.

Unresolved interpretation: Hezekiah of Zephaniah 1:1
  • 2 Kings 18:1 says, “Now in the third year of Hoshea son of Elah king of Israel, Hezekiah the son of Ahaz king of Judah began to reign.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 18:1–3, engwebp

      1Now in the third year of Hoshea son of Elah king of Israel, Hezekiah the son of Ahaz king of Judah began to reign.

      2He was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother’s name was Abi the daughter of Zechariah.

      3He did that which was right in the LORD’s eyes, according to all that David his father had done.

  • 2 Kings 20:21 says, “Hezekiah slept with his fathers, and Manasseh his son reigned in his place.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 20:20–21, engwebp

      20Now the rest of the acts of Hezekiah, and all his might, and how he made the pool, and the conduit, and brought water into the city, aren’t they written in the book of the chronicles of the kings of Judah?

      21Hezekiah slept with his fathers, and Manasseh his son reigned in his place.

  • Zephaniah 1:1 names “Zephaniah, the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ZEP 1:1–6, engwebp

      1The LORD’s word which came to Zephaniah, the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah, in the days of Josiah, the son of Amon, king of Judah.

      2I will utterly sweep away everything from the surface of the earth, says the LORD.

      3I will sweep away man and animal. I will sweep away the birds of the sky, the fish of the sea, and the heaps of rubble with the wicked. I will cut off man from the surface of the earth, says the LORD.

      4I will stretch out my hand against Judah and against all the inhabitants of Jerusalem. I will cut off the remnant of Baal from this place—the name of the idolatrous and pagan priests,

      5those who worship the army of the sky on the housetops, those who worship and swear by the LORD and also swear by Malcam,

      6those who have turned back from following the LORD, and those who haven’t sought the LORD nor inquired after him.

2 Kings 18:1 says that Hezekiah the son of Ahaz king of Judah began to reign, and 20:21 that Hezekiah slept with his fathers, and Manasseh his son reigned in his place. Zephaniah 1:1 names Zephaniah, to whom the LORD’s word came in the days of Josiah the son of Amon, king of Judah, as “Zephaniah, the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah”; the Korean Revised Version reads there 히스기야의 현손이요 아마랴의 증손, the great-great-grandson of Hezekiah and great-grandson of Amariah. Both editions write the name alike in the two books, and Zephaniah 1:1 gives this Hezekiah no title. The text does not say whether the Hezekiah of Zephaniah 1:1 is Hezekiah king of Judah. This collection records the name in the list zep-1-1, linked to no entry, and does not decide it.

Sosthenes the ruler of the synagogue at Acts 18:17 and “our brother Sosthenes” at 1 Corinthians 1:1

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Sosthenes the ruler of the synagogue at Acts 18:17 and “our brother Sosthenes” at 1 Corinthians 1:1
  • Acts 18:16 says of Gallio, “So he drove them from the judgment seat.” Acts 18:17 says, “Then all the Greeks seized Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn’t care about any of these things.” The Korean Revised Version reads 모든 사람 (all the people) for “all the Greeks”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 18:12–17, engwebp

      12But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat,

      13saying, “This man persuades men to worship God contrary to the law.”

      14But when Paul was about to open his mouth, Gallio said to the Jews, “If indeed it were a matter of wrong or of wicked crime, you Jews, it would be reasonable that I should bear with you;

      15but if they are questions about words and names and your own law, look to it yourselves. For I don’t want to be a judge of these matters.”

      16So he drove them from the judgment seat.

      17Then all the Greeks seized Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn’t care about any of these things.

  • 1 Corinthians 1:1 says, “Paul, called to be an apostle of Jesus Christ through the will of God, and our brother Sosthenes,” and 1:2 goes on, “to the assembly of God which is at Corinth”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CO 1:1–3, engwebp

      1Paul, called to be an apostle of Jesus Christ through the will of God, and our brother Sosthenes,

      2to the assembly of God which is at Corinth—those who are sanctified in Christ Jesus, called saints, with all who call on the name of our Lord Jesus Christ in every place, both theirs and ours:

      3Grace to you and peace from God our Father and the Lord Jesus Christ.

Acts 18:17 names Sosthenes as the ruler of the synagogue, beaten before the judgment seat; 1 Corinthians 1:1–2 names “our brother Sosthenes” with Paul, and those written to as “the assembly of God which is at Corinth”. Neither passage says whether the two are one man. This collection records two entries, and does not decide it.

The James of 1 Corinthians 15:7

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The James of Acts 12:17
  • Acts 12:17 has Peter, out of the prison, say, “Tell these things to James and to the brothers,” and does not say whose son or brother this James is. Acts 15:13–21 also has James answer, “Brothers, listen to me,” and does not say who he is. Acts 21:18 also says that Paul went in to James, and all the elders were present, and does not say who he is.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 12:12–17, engwebp

      12Thinking about that, he came to the house of Mary, the mother of John who was called Mark, where many were gathered together and were praying.

      13When Peter knocked at the door of the gate, a servant girl named Rhoda came to answer.

      14When she recognized Peter’s voice, she didn’t open the gate for joy, but ran in and reported that Peter was standing in front of the gate.

      15They said to her, “You are crazy!” But she insisted that it was so. They said, “It is his angel.”

      16But Peter continued knocking. When they had opened, they saw him and were amazed.

      17But he, beckoning to them with his hand to be silent, declared to them how the Lord had brought him out of the prison. He said, “Tell these things to James and to the brothers.” Then he departed and went to another place.

    • ACT 15:12–21, engwebp

      12All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the nations through them.

      13After they were silent, James answered, “Brothers, listen to me.

      14Simeon has reported how God first visited the nations to take out of them a people for his name.

      15This agrees with the words of the prophets. As it is written,

      16‘After these things I will return. I will again build the tabernacle of David, which has fallen. I will again build its ruins. I will set it up

      17that the rest of men may seek after the Lord: all the Gentiles who are called by my name, says the Lord, who does all these things.’

      18“All of God’s works are known to him from eternity.

      19Therefore my judgment is that we don’t trouble those from among the Gentiles who turn to God,

      20but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood.

      21For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath.”

    • ACT 21:17–26, engwebp

      17When we had come to Jerusalem, the brothers received us gladly.

      18The day following, Paul went in with us to James; and all the elders were present.

      19When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry.

      20They, when they heard it, glorified God. They said to him, “You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law.

      21They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children and not to walk after the customs.

      22What then? The assembly must certainly meet, for they will hear that you have come.

      23Therefore do what we tell you. We have four men who have taken a vow.

      24Take them and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law.

      25But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality.”

      26Then Paul took the men, and the next day purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them.

  • Acts 12:1–2, which comes before 12:17, says that King Herod killed James, the brother of John, with the sword.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 12:1–5, engwebp

      1Now about that time, King Herod stretched out his hands to oppress some of the assembly.

      2He killed James, the brother of John, with the sword.

      3When he saw that it pleased the Jews, he proceeded to seize Peter also. This was during the days of unleavened bread.

      4When he had arrested him, he put him in prison and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover.

      5Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him.

  • Matthew 10:3, Mark 3:18 and Luke 6:15 name James the son of Alphaeus among the twelve, and Acts 1:13 names him among those in the upper room.
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 1:12–14, engwebp

      12Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day’s journey away.

      13When they had come in, they went up into the upper room where they were staying, that is Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James.

      14All these with one accord continued steadfastly in prayer and supplication, along with the women and Mary the mother of Jesus, and with his brothers.

    • LUK 6:12–16, engwebp

      12In these days, he went out to the mountain to pray, and he continued all night in prayer to God.

      13When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles:

      14Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew;

      15Matthew; Thomas; James the son of Alphaeus; Simon who was called the Zealot;

      16Judas the son of James; and Judas Iscariot, who also became a traitor.

    • MAT 10:1–4, engwebp

      1He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness.

      2Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother;

      3Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; Lebbaeus, who was also called Thaddaeus;

      4Simon the Zealot; and Judas Iscariot, who also betrayed him.

    • MRK 3:13–19, engwebp

      13He went up into the mountain and called to himself those whom he wanted, and they went to him.

      14He appointed twelve, that they might be with him, and that he might send them out to preach

      15and to have authority to heal sicknesses and to cast out demons:

      16Simon (to whom he gave the name Peter);

      17James the son of Zebedee; and John, the brother of James, (whom he called Boanerges, which means, Sons of Thunder);

      18Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot;

      19and Judas Iscariot, who also betrayed him. Then he came into a house.

  • Matthew 13:55 and Mark 6:3 name James among those whom the people of Jesus’ own country call his brothers.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 13:53–58, engwebp

      53When Jesus had finished these parables, he departed from there.

      54Coming into his own country, he taught them in their synagogue, so that they were astonished and said, “Where did this man get this wisdom and these mighty works?

      55Isn’t this the carpenter’s son? Isn’t his mother called Mary, and his brothers James, Joses, Simon, and Judas?

      56Aren’t all of his sisters with us? Where then did this man get all of these things?”

      57They were offended by him. But Jesus said to them, “A prophet is not without honor, except in his own country and in his own house.”

      58He didn’t do many mighty works there because of their unbelief.

    • MRK 6:1–6, engwebp

      1He went out from there. He came into his own country, and his disciples followed him.

      2When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, “Where did this man get these things?” and, “What is the wisdom that is given to this man, that such mighty works come about by his hands?

      3Isn’t this the carpenter, the son of Mary and brother of James, Joses, Judah, and Simon? Aren’t his sisters here with us?” So they were offended at him.

      4Jesus said to them, “A prophet is not without honor, except in his own country, and among his own relatives, and in his own house.”

      5He could do no mighty work there, except that he laid his hands on a few sick people and healed them.

      6He marveled because of their unbelief. He went around the villages teaching.

  • Galatians 1:18–19 give the words of the writer (“I”): “Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days. But of the other apostles I saw no one except James, the Lord’s brother.” 2:9 names “James and Cephas and John, those who were reputed to be pillars”, and 2:12 “some people” who “came from James”.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GAL 1:18–24, engwebp

      18Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days.

      19But of the other apostles I saw no one except James, the Lord’s brother.

      20Now about the things which I write to you, behold, before God, I’m not lying.

      21Then I came to the regions of Syria and Cilicia.

      22I was still unknown by face to the assemblies of Judea which were in Christ,

      23but they only heard, “He who once persecuted us now preaches the faith that he once tried to destroy.”

      24So they glorified God in me.

    • GAL 2:1–10, engwebp

      1Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.

      2I went up by revelation, and I laid before them the Good News which I preach among the Gentiles, but privately before those who were respected, for fear that I might be running, or had run, in vain.

      3But not even Titus, who was with me, being a Greek, was compelled to be circumcised.

      4This was because of the false brothers secretly brought in, who stole in to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage,

      5to whom we gave no place in the way of subjection, not for an hour, that the truth of the Good News might continue with you.

      6But from those who were reputed to be important—whatever they were, it makes no difference to me; God doesn’t show partiality to man—they, I say, who were respected imparted nothing to me,

      7but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcised, even as Peter with the Good News for the circumcised—

      8for he who worked through Peter in the apostleship with the circumcised also worked through me with the Gentiles—

      9and when they perceived the grace that was given to me, James and Cephas and John, those who were reputed to be pillars, gave to Barnabas and me the right hand of fellowship, that we should go to the Gentiles, and they to the circumcision.

      10They only asked us to remember the poor—which very thing I was also zealous to do.

    • GAL 2:11–14, engwebp

      11But when Peter came to Antioch, I resisted him to his face, because he stood condemned.

      12For before some people came from James, he ate with the Gentiles. But when they came, he drew back and separated himself, fearing those who were of the circumcision.

      13And the rest of the Jews joined him in his hypocrisy, so that even Barnabas was carried away with their hypocrisy.

      14But when I saw that they didn’t walk uprightly according to the truth of the Good News, I said to Peter before them all, “If you, being a Jew, live as the Gentiles do, and not as the Jews do, why do you compel the Gentiles to live as the Jews do?

Acts 12:17 does not say who this James is. Because Acts 12:1–2, which comes before 12:17, says that James, the brother of John, was killed with the sword, this collection does not join the James of 12:17 to him and records him as an entry of his own, and does not decide whether he is the same person as James the son of Alphaeus or the James who is called a brother of Jesus. This collection records the James of Galatians 1:19, 2:9 and 2:12 under James (brother of Jesus) and does not decide whether he is the James of Acts 12:17, 15:13 and 21:18.

Unresolved interpretation: The James of 1 Corinthians 15:7
  • 1 Corinthians 15:7 says, “Then he appeared to James, then to all the apostles,” and gives this James no father, title or relation.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1CO 15:1–11, engwebp

      1Now I declare to you, brothers, the Good News which I preached to you, which also you received, in which you also stand,

      2by which also you are saved, if you hold firmly the word which I preached to you—unless you believed in vain.

      3For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures,

      4that he was buried, that he was raised on the third day according to the Scriptures,

      5and that he appeared to Cephas, then to the twelve.

      6Then he appeared to over five hundred brothers at once, most of whom remain until now, but some have also fallen asleep.

      7Then he appeared to James, then to all the apostles,

      8and last of all, as to the child born at the wrong time, he appeared to me also.

      9For I am the least of the apostles, who is not worthy to be called an apostle, because I persecuted the assembly of God.

      10But by the grace of God I am what I am. His grace which was given to me was not futile, but I worked more than all of them; yet not I, but the grace of God which was with me.

      11Whether then it is I or they, so we preach, and so you believed.

  • Matthew 13:55 names James among those whom the people of Jesus’ own country call his brothers.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 13:53–58, engwebp

      53When Jesus had finished these parables, he departed from there.

      54Coming into his own country, he taught them in their synagogue, so that they were astonished and said, “Where did this man get this wisdom and these mighty works?

      55Isn’t this the carpenter’s son? Isn’t his mother called Mary, and his brothers James, Joses, Simon, and Judas?

      56Aren’t all of his sisters with us? Where then did this man get all of these things?”

      57They were offended by him. But Jesus said to them, “A prophet is not without honor, except in his own country and in his own house.”

      58He didn’t do many mighty works there because of their unbelief.

  • Acts 15:13 says, “After they were silent, James answered, ‘Brothers, listen to me.’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 15:12–21, engwebp

      12All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the nations through them.

      13After they were silent, James answered, “Brothers, listen to me.

      14Simeon has reported how God first visited the nations to take out of them a people for his name.

      15This agrees with the words of the prophets. As it is written,

      16‘After these things I will return. I will again build the tabernacle of David, which has fallen. I will again build its ruins. I will set it up

      17that the rest of men may seek after the Lord: all the Gentiles who are called by my name, says the Lord, who does all these things.’

      18“All of God’s works are known to him from eternity.

      19Therefore my judgment is that we don’t trouble those from among the Gentiles who turn to God,

      20but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood.

      21For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath.”

1 Corinthians 15:7 says, “Then he appeared to James,” and gives this James no father, title or relation. Matthew 13:55 names James among those whom the people of Jesus’ own country call his brothers, and Acts 15:13 says that James answered, “Brothers, listen to me.” The text does not say whether the James of 1 Corinthians 15:7 is the same person as the James of Matthew 13:55 or of Acts 15:13. This collection gives 1 Corinthians 15:1–11 to no James, and does not decide this.

Unresolved interpretation: James of James 1:1
  • James 1:1 says, “James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Galatians 1:19 says, “But of the other apostles I saw no one except James, the Lord’s brother.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GAL 1:18–24, engwebp

      18Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days.

      19But of the other apostles I saw no one except James, the Lord’s brother.

      20Now about the things which I write to you, behold, before God, I’m not lying.

      21Then I came to the regions of Syria and Cilicia.

      22I was still unknown by face to the assemblies of Judea which were in Christ,

      23but they only heard, “He who once persecuted us now preaches the faith that he once tried to destroy.”

      24So they glorified God in me.

  • Acts 15:13 says, “After they were silent, James answered, ‘Brothers, listen to me.’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 15:12–21, engwebp

      12All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the nations through them.

      13After they were silent, James answered, “Brothers, listen to me.

      14Simeon has reported how God first visited the nations to take out of them a people for his name.

      15This agrees with the words of the prophets. As it is written,

      16‘After these things I will return. I will again build the tabernacle of David, which has fallen. I will again build its ruins. I will set it up

      17that the rest of men may seek after the Lord: all the Gentiles who are called by my name, says the Lord, who does all these things.’

      18“All of God’s works are known to him from eternity.

      19Therefore my judgment is that we don’t trouble those from among the Gentiles who turn to God,

      20but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood.

      21For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath.”

James 1:1 names the one who sends the greeting “James, a servant of God and of the Lord Jesus Christ”, and gives him no father, no brother and no place. Galatians 1:19 names James, the Lord’s brother, and Acts 15:13 a James who answers and speaks. The text does not say whether the James of James 1:1 is the James of Galatians 1:19 or the James of Acts 15:13. This collection keeps the James of James 1:1 as a new entry of his own, and decides nothing.

Unresolved interpretation: Jude of Jude 1:1
  • Jude 1:1 says, “Jude, a servant of Jesus Christ, and brother of James”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Matthew 13:54–55 say that when Jesus came into his own country and taught them in their synagogue, they were astonished and said, “Isn’t this the carpenter’s son? Isn’t his mother called Mary, and his brothers James, Joses, Simon, and Judas?”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 13:53–58, engwebp

      53When Jesus had finished these parables, he departed from there.

      54Coming into his own country, he taught them in their synagogue, so that they were astonished and said, “Where did this man get this wisdom and these mighty works?

      55Isn’t this the carpenter’s son? Isn’t his mother called Mary, and his brothers James, Joses, Simon, and Judas?

      56Aren’t all of his sisters with us? Where then did this man get all of these things?”

      57They were offended by him. But Jesus said to them, “A prophet is not without honor, except in his own country and in his own house.”

      58He didn’t do many mighty works there because of their unbelief.

Jude 1:1 names the one who writes “Jude, a servant of Jesus Christ, and brother of James”, and does not say which James. Matthew 13:55 names James and Judas among the brothers of Jesus. WEB writes Jude at Jude 1:1 and Judas at Matthew 13:55; the Korean Revised Version writes 유다 in both. The text does not say whether the two are one man. This collection keeps a new entry, and decides nothing.

Escaping Damascus as told in Acts 9:19–25 and in 2 Corinthians 11:30–33

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Escaping Damascus as told in Acts 9:19–25 and in 2 Corinthians 11:30–33
  • Acts 9:22–25 says, “But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ. When many days were fulfilled, the Jews conspired together to kill him, but their plot became known to Saul. They watched the gates both day and night that they might kill him, but his disciples took him by night and let him down through the wall, lowering him in a basket.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 9:19–25, engwebp

      19He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus.

      20Immediately in the synagogues he proclaimed the Christ, that he is the Son of God.

      21All who heard him were amazed, and said, “Isn’t this he who in Jerusalem made havoc of those who called on this name? And he had come here intending to bring them bound before the chief priests!”

      22But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ.

      23When many days were fulfilled, the Jews conspired together to kill him,

      24but their plot became known to Saul. They watched the gates both day and night that they might kill him,

      25but his disciples took him by night and let him down through the wall, lowering him in a basket.

  • At 2 Corinthians 11:32–33 the writer (“I”) says, “In Damascus the governor under King Aretas guarded the Damascenes’ city, desiring to arrest me. I was let down in a basket through a window by the wall, and escaped his hands.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CO 11:30–33, engwebp

      30If I must boast, I will boast of the things that concern my weakness.

      31The God and Father of the Lord Jesus Christ, he who is blessed forever more, knows that I don’t lie.

      32In Damascus the governor under King Aretas guarded the Damascenes’ city, desiring to arrest me.

      33I was let down in a basket through a window by the wall, and escaped his hands.

Acts 9:23–24 says that the Jews conspired together, that “their plot became known to Saul”, and that “They watched the gates both day and night that they might kill him”; 9:25 says, “his disciples took him by night and let him down through the wall, lowering him in a basket.” At 2 Corinthians 11:32–33 the writer (“I”) says, “In Damascus the governor under King Aretas guarded the Damascenes’ city, desiring to arrest me. I was let down in a basket through a window by the wall, and escaped his hands.” Acts 9:23–24 says the Jews conspired and watched the gates; 2 Corinthians 11:32 says the governor under King Aretas guarded the city. This collection relates neither account’s event to the other, and does not decide whether they tell of the same thing.

Unresolved interpretation: The goings up to Jerusalem of Galatians 1:18 and 2:1 and the accounts of Acts
  • Galatians 1:18–19 give the words of the writer (“I”): “Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days. But of the other apostles I saw no one except James, the Lord’s brother.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GAL 1:18–24, engwebp

      18Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days.

      19But of the other apostles I saw no one except James, the Lord’s brother.

      20Now about the things which I write to you, behold, before God, I’m not lying.

      21Then I came to the regions of Syria and Cilicia.

      22I was still unknown by face to the assemblies of Judea which were in Christ,

      23but they only heard, “He who once persecuted us now preaches the faith that he once tried to destroy.”

      24So they glorified God in me.

  • Galatians 2:1–2 say, “Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me. I went up by revelation, and I laid before them the Good News which I preach among the Gentiles, but privately before those who were respected, for fear that I might be running, or had run, in vain.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GAL 2:1–10, engwebp

      1Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.

      2I went up by revelation, and I laid before them the Good News which I preach among the Gentiles, but privately before those who were respected, for fear that I might be running, or had run, in vain.

      3But not even Titus, who was with me, being a Greek, was compelled to be circumcised.

      4This was because of the false brothers secretly brought in, who stole in to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage,

      5to whom we gave no place in the way of subjection, not for an hour, that the truth of the Good News might continue with you.

      6But from those who were reputed to be important—whatever they were, it makes no difference to me; God doesn’t show partiality to man—they, I say, who were respected imparted nothing to me,

      7but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcised, even as Peter with the Good News for the circumcised—

      8for he who worked through Peter in the apostleship with the circumcised also worked through me with the Gentiles—

      9and when they perceived the grace that was given to me, James and Cephas and John, those who were reputed to be pillars, gave to Barnabas and me the right hand of fellowship, that we should go to the Gentiles, and they to the circumcision.

      10They only asked us to remember the poor—which very thing I was also zealous to do.

  • Acts 9:26–27 say, “When Saul had come to Jerusalem, he tried to join himself to the disciples; but they were all afraid of him, not believing that he was a disciple. But Barnabas took him and brought him to the apostles”, and 9:30 says that the brothers brought him down to Caesarea and sent him off to Tarsus.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 9:26–30, engwebp

      26When Saul had come to Jerusalem, he tried to join himself to the disciples; but they were all afraid of him, not believing that he was a disciple.

      27But Barnabas took him and brought him to the apostles, and declared to them how he had seen the Lord on the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus.

      28He was with them entering into Jerusalem,

      29preaching boldly in the name of the Lord Jesus. He spoke and disputed against the Hellenists, but they were seeking to kill him.

      30When the brothers knew it, they brought him down to Caesarea and sent him off to Tarsus.

  • Acts 11:29–30 say that the disciples determined to send relief to the brothers who lived in Judea, “which they also did, sending it to the elders by the hands of Barnabas and Saul.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 11:27–30, engwebp

      27Now in these days, prophets came down from Jerusalem to Antioch.

      28One of them named Agabus stood up and indicated by the Spirit that there should be a great famine all over the world, which also happened in the days of Claudius.

      29As any of the disciples had plenty, each determined to send relief to the brothers who lived in Judea;

      30which they also did, sending it to the elders by the hands of Barnabas and Saul.

  • Acts 15:2 says that “they appointed Paul, Barnabas, and some others of them to go up to Jerusalem to the apostles and elders about this question”, and 15:4, “When they had come to Jerusalem, they were received by the assembly and the apostles and the elders”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 15:1–5, engwebp

      1Some men came down from Judea and taught the brothers, “Unless you are circumcised after the custom of Moses, you can’t be saved.”

      2Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul, Barnabas, and some others of them to go up to Jerusalem to the apostles and elders about this question.

      3They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers.

      4When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported everything that God had done with them.

      5But some of the sect of the Pharisees who believed rose up, saying, “It is necessary to circumcise them, and to command them to keep the law of Moses.”

Galatians 1:18 says that the writer (“I”) went up to Jerusalem after three years to visit Peter and stayed with him fifteen days, and 2:1–2 that after fourteen years he went up again to Jerusalem with Barnabas, taking Titus also, and went up by revelation. Acts 9:26–30 says that Saul came to Jerusalem and tried to join himself to the disciples, and that Barnabas brought him to the apostles; 11:27–30 that the disciples sent relief to the elders by the hands of Barnabas and Saul; and 15:1–5 that Paul, Barnabas and some others were appointed to go up to Jerusalem to the apostles and elders, and came to Jerusalem. The text does not say whether the goings up of Galatians 1:18 and 2:1 are any of the things Acts tells. This collection does not relate the two books’ accounts to each other, counts no years, and decides nothing.

The goings up to Jerusalem of Galatians 1:18 and 2:1 and the accounts of Acts

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Escaping Damascus as told in Acts 9:19–25 and in 2 Corinthians 11:30–33
  • Acts 9:22–25 says, “But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ. When many days were fulfilled, the Jews conspired together to kill him, but their plot became known to Saul. They watched the gates both day and night that they might kill him, but his disciples took him by night and let him down through the wall, lowering him in a basket.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 9:19–25, engwebp

      19He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus.

      20Immediately in the synagogues he proclaimed the Christ, that he is the Son of God.

      21All who heard him were amazed, and said, “Isn’t this he who in Jerusalem made havoc of those who called on this name? And he had come here intending to bring them bound before the chief priests!”

      22But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ.

      23When many days were fulfilled, the Jews conspired together to kill him,

      24but their plot became known to Saul. They watched the gates both day and night that they might kill him,

      25but his disciples took him by night and let him down through the wall, lowering him in a basket.

  • At 2 Corinthians 11:32–33 the writer (“I”) says, “In Damascus the governor under King Aretas guarded the Damascenes’ city, desiring to arrest me. I was let down in a basket through a window by the wall, and escaped his hands.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CO 11:30–33, engwebp

      30If I must boast, I will boast of the things that concern my weakness.

      31The God and Father of the Lord Jesus Christ, he who is blessed forever more, knows that I don’t lie.

      32In Damascus the governor under King Aretas guarded the Damascenes’ city, desiring to arrest me.

      33I was let down in a basket through a window by the wall, and escaped his hands.

Acts 9:23–24 says that the Jews conspired together, that “their plot became known to Saul”, and that “They watched the gates both day and night that they might kill him”; 9:25 says, “his disciples took him by night and let him down through the wall, lowering him in a basket.” At 2 Corinthians 11:32–33 the writer (“I”) says, “In Damascus the governor under King Aretas guarded the Damascenes’ city, desiring to arrest me. I was let down in a basket through a window by the wall, and escaped his hands.” Acts 9:23–24 says the Jews conspired and watched the gates; 2 Corinthians 11:32 says the governor under King Aretas guarded the city. This collection relates neither account’s event to the other, and does not decide whether they tell of the same thing.

Unresolved interpretation: The goings up to Jerusalem of Galatians 1:18 and 2:1 and the accounts of Acts
  • Galatians 1:18–19 give the words of the writer (“I”): “Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days. But of the other apostles I saw no one except James, the Lord’s brother.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GAL 1:18–24, engwebp

      18Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days.

      19But of the other apostles I saw no one except James, the Lord’s brother.

      20Now about the things which I write to you, behold, before God, I’m not lying.

      21Then I came to the regions of Syria and Cilicia.

      22I was still unknown by face to the assemblies of Judea which were in Christ,

      23but they only heard, “He who once persecuted us now preaches the faith that he once tried to destroy.”

      24So they glorified God in me.

  • Galatians 2:1–2 say, “Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me. I went up by revelation, and I laid before them the Good News which I preach among the Gentiles, but privately before those who were respected, for fear that I might be running, or had run, in vain.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GAL 2:1–10, engwebp

      1Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.

      2I went up by revelation, and I laid before them the Good News which I preach among the Gentiles, but privately before those who were respected, for fear that I might be running, or had run, in vain.

      3But not even Titus, who was with me, being a Greek, was compelled to be circumcised.

      4This was because of the false brothers secretly brought in, who stole in to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage,

      5to whom we gave no place in the way of subjection, not for an hour, that the truth of the Good News might continue with you.

      6But from those who were reputed to be important—whatever they were, it makes no difference to me; God doesn’t show partiality to man—they, I say, who were respected imparted nothing to me,

      7but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcised, even as Peter with the Good News for the circumcised—

      8for he who worked through Peter in the apostleship with the circumcised also worked through me with the Gentiles—

      9and when they perceived the grace that was given to me, James and Cephas and John, those who were reputed to be pillars, gave to Barnabas and me the right hand of fellowship, that we should go to the Gentiles, and they to the circumcision.

      10They only asked us to remember the poor—which very thing I was also zealous to do.

  • Acts 9:26–27 say, “When Saul had come to Jerusalem, he tried to join himself to the disciples; but they were all afraid of him, not believing that he was a disciple. But Barnabas took him and brought him to the apostles”, and 9:30 says that the brothers brought him down to Caesarea and sent him off to Tarsus.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 9:26–30, engwebp

      26When Saul had come to Jerusalem, he tried to join himself to the disciples; but they were all afraid of him, not believing that he was a disciple.

      27But Barnabas took him and brought him to the apostles, and declared to them how he had seen the Lord on the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus.

      28He was with them entering into Jerusalem,

      29preaching boldly in the name of the Lord Jesus. He spoke and disputed against the Hellenists, but they were seeking to kill him.

      30When the brothers knew it, they brought him down to Caesarea and sent him off to Tarsus.

  • Acts 11:29–30 say that the disciples determined to send relief to the brothers who lived in Judea, “which they also did, sending it to the elders by the hands of Barnabas and Saul.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 11:27–30, engwebp

      27Now in these days, prophets came down from Jerusalem to Antioch.

      28One of them named Agabus stood up and indicated by the Spirit that there should be a great famine all over the world, which also happened in the days of Claudius.

      29As any of the disciples had plenty, each determined to send relief to the brothers who lived in Judea;

      30which they also did, sending it to the elders by the hands of Barnabas and Saul.

  • Acts 15:2 says that “they appointed Paul, Barnabas, and some others of them to go up to Jerusalem to the apostles and elders about this question”, and 15:4, “When they had come to Jerusalem, they were received by the assembly and the apostles and the elders”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 15:1–5, engwebp

      1Some men came down from Judea and taught the brothers, “Unless you are circumcised after the custom of Moses, you can’t be saved.”

      2Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul, Barnabas, and some others of them to go up to Jerusalem to the apostles and elders about this question.

      3They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers.

      4When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported everything that God had done with them.

      5But some of the sect of the Pharisees who believed rose up, saying, “It is necessary to circumcise them, and to command them to keep the law of Moses.”

Galatians 1:18 says that the writer (“I”) went up to Jerusalem after three years to visit Peter and stayed with him fifteen days, and 2:1–2 that after fourteen years he went up again to Jerusalem with Barnabas, taking Titus also, and went up by revelation. Acts 9:26–30 says that Saul came to Jerusalem and tried to join himself to the disciples, and that Barnabas brought him to the apostles; 11:27–30 that the disciples sent relief to the elders by the hands of Barnabas and Saul; and 15:1–5 that Paul, Barnabas and some others were appointed to go up to Jerusalem to the apostles and elders, and came to Jerusalem. The text does not say whether the goings up of Galatians 1:18 and 2:1 are any of the things Acts tells. This collection does not relate the two books’ accounts to each other, counts no years, and decides nothing.

John of Galatians 2:9

AI-assisted, human review pending, 2026-09-25

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: John of Galatians 2:9
  • Galatians 2:9 says, “and when they perceived the grace that was given to me, James and Cephas and John, those who were reputed to be pillars, gave to Barnabas and me the right hand of fellowship, that we should go to the Gentiles, and they to the circumcision”, and does not say whose son this John is.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GAL 2:1–10, engwebp

      1Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.

      2I went up by revelation, and I laid before them the Good News which I preach among the Gentiles, but privately before those who were respected, for fear that I might be running, or had run, in vain.

      3But not even Titus, who was with me, being a Greek, was compelled to be circumcised.

      4This was because of the false brothers secretly brought in, who stole in to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage,

      5to whom we gave no place in the way of subjection, not for an hour, that the truth of the Good News might continue with you.

      6But from those who were reputed to be important—whatever they were, it makes no difference to me; God doesn’t show partiality to man—they, I say, who were respected imparted nothing to me,

      7but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcised, even as Peter with the Good News for the circumcised—

      8for he who worked through Peter in the apostleship with the circumcised also worked through me with the Gentiles—

      9and when they perceived the grace that was given to me, James and Cephas and John, those who were reputed to be pillars, gave to Barnabas and me the right hand of fellowship, that we should go to the Gentiles, and they to the circumcision.

      10They only asked us to remember the poor—which very thing I was also zealous to do.

  • Acts 3:1 says, “Peter and John were going up into the temple at the hour of prayer, the ninth hour.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 3:1–10, engwebp

      1Peter and John were going up into the temple at the hour of prayer, the ninth hour.

      2A certain man who was lame from his mother’s womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple.

      3Seeing Peter and John about to go into the temple, he asked to receive gifts for the needy.

      4Peter, fastening his eyes on him, with John, said, “Look at us.”

      5He listened to them, expecting to receive something from them.

      6But Peter said, “I have no silver or gold, but what I have, that I give you. In the name of Jesus Christ of Nazareth, get up and walk!”

      7He took him by the right hand and raised him up. Immediately his feet and his ankle bones received strength.

      8Leaping up, he stood and began to walk. He entered with them into the temple, walking, leaping, and praising God.

      9All the people saw him walking and praising God.

      10They recognized him, that it was he who used to sit begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at what had happened to him.

  • Acts 8:14 says, “Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 8:14–25, engwebp

      14Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them,

      15who, when they had come down, prayed for them, that they might receive the Holy Spirit;

      16for as yet he had fallen on none of them. They had only been baptized in the name of Christ Jesus.

      17Then they laid their hands on them, and they received the Holy Spirit.

      18Now when Simon saw that the Holy Spirit was given through the laying on of the apostles’ hands, he offered them money,

      19saying, “Give me also this power, that whomever I lay my hands on may receive the Holy Spirit.”

      20But Peter said to him, “May your silver perish with you, because you thought you could obtain the gift of God with money!

      21You have neither part nor lot in this matter, for your heart isn’t right before God.

      22Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you.

      23For I see that you are in the poison of bitterness and in the bondage of iniquity.”

      24Simon answered, “Pray for me to the Lord, that none of the things which you have spoken happen to me.”

      25They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the Good News to many villages of the Samaritans.

Galatians 2:9 names James and Cephas and John, reputed to be pillars, and does not say whose son this John is. Acts 3:1 tells of Peter and John going up into the temple, and 8:14 says that the apostles who were at Jerusalem sent Peter and John. The text does not say whether the John of Galatians 2:9 is the John of Acts 3:1 and 8:14. This collection gives Galatians 2:9 to no John, and decides nothing.

Unresolved interpretation: John of Revelation
  • Revelation 1:1 says, “This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • REV 1:1–3, engwebp

      1This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John,

      2who testified to God’s word and of the testimony of Jesus Christ, about everything that he saw.

      3Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is near.

  • Revelation 1:9 says, “I John, your brother and partner with you in the oppression, Kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God’s Word and the testimony of Jesus Christ.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • REV 1:9–20, engwebp

      9I John, your brother and partner with you in the oppression, Kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God’s Word and the testimony of Jesus Christ.

      10I was in the Spirit on the Lord’s day, and I heard behind me a loud voice, like a trumpet

      11saying, “What you see, write in a book and send to the seven assemblies: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and to Laodicea.”

      12I turned to see the voice that spoke with me. Having turned, I saw seven golden lamp stands.

      13And among the lamp stands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest.

      14His head and his hair were white as white wool, like snow. His eyes were like a flame of fire.

      15His feet were like burnished brass, as if it had been refined in a furnace. His voice was like the voice of many waters.

      16He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest.

      17When I saw him, I fell at his feet like a dead man. He laid his right hand on me, saying, “Don’t be afraid. I am the first and the last,

      18and the Living one. I was dead, and behold, I am alive forever and ever. Amen. I have the keys of Death and of Hades.

      19Write therefore the things which you have seen, and the things which are, and the things which will happen hereafter.

      20The mystery of the seven stars which you saw in my right hand, and the seven golden lamp stands is this: The seven stars are the angels of the seven assemblies. The seven lamp stands are seven assemblies.

  • Matthew 4:21 names “James the son of Zebedee, and John his brother”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 4:18–22, engwebp

      18Walking by the sea of Galilee, he saw two brothers: Simon, who is called Peter, and Andrew, his brother, casting a net into the sea; for they were fishermen.

      19He said to them, “Come after me, and I will make you fishers for men.”

      20They immediately left their nets and followed him.

      21Going on from there, he saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them.

      22They immediately left the boat and their father, and followed him.

Revelation 1:1 names the one to whom the Revelation of Jesus Christ was made known “his servant, John”, and at 1:9 he calls himself “your brother” and says that he was on the isle that is called Patmos. These verses give him no father and no other title. Matthew 4:21 names James the son of Zebedee and John his brother. The text does not say whether the John of Revelation 1:1 and 1:9 is John the brother of James the son of Zebedee. This collection records the John of Revelation 1:1 and 1:9 as a new entry, John (on Patmos), and decides nothing.

Silvanus and Silas

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Silvanus and Silas
  • 1 Thessalonians 1:1 says, “Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • 2 Corinthians 1:19 speaks of “the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CO 1:15–22, engwebp

      15In this confidence, I was determined to come first to you, that you might have a second benefit,

      16and by you to pass into Macedonia, and again from Macedonia to come to you, and to be sent forward by you on my journey to Judea.

      17When I therefore planned this, did I show fickleness? Or the things that I plan, do I plan according to the flesh, that with me there should be the “Yes, yes” and the “No, no?”

      18But as God is faithful, our word toward you was not “Yes and no.”

      19For the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy—was not “Yes and no,” but in him is “Yes.”

      20For however many are the promises of God, in him is the “Yes.” Therefore also through him is the “Amen”, to the glory of God through us.

      21Now he who establishes us with you in Christ and anointed us is God,

      22who also sealed us and gave us the down payment of the Spirit in our hearts.

  • Acts 15:22 says, “Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 15:22–29, engwebp

      22Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers.

      23They wrote these things by their hand: “The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia: greetings.

      24Because we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, ‘You must be circumcised and keep the law,’ to whom we gave no commandment;

      25it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul,

      26men who have risked their lives for the name of our Lord Jesus Christ.

      27We have sent therefore Judas and Silas, who themselves will also tell you the same things by word of mouth.

      28For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things:

      29that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell.”

  • Acts 17:1 says that there was a Jewish synagogue at Thessalonica, and 17:4, “Some of them were persuaded and joined Paul and Silas: of the devout Greeks a great multitude, and not a few of the chief women.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 17:1–9, engwebp

      1Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue.

      2Paul, as was his custom, went in to them; and for three Sabbath days reasoned with them from the Scriptures,

      3explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus, whom I proclaim to you, is the Christ.”

      4Some of them were persuaded and joined Paul and Silas: of the devout Greeks a great multitude, and not a few of the chief women.

      5But the unpersuaded Jews took along some wicked men from the marketplace and gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they sought to bring them out to the people.

      6When they didn’t find them, they dragged Jason and certain brothers before the rulers of the city, crying, “These who have turned the world upside down have come here also,

      7whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus!”

      8The multitude and the rulers of the city were troubled when they heard these things.

      9When they had taken security from Jason and the rest, they let them go.

  • Acts 18:5 says, “When Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 18:5–11, engwebp

      5When Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ.

      6When they opposed him and blasphemed, he shook out his clothing and said to them, “Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles!”

      7He departed there and went into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue.

      8Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, when they heard, believed and were baptized.

      9The Lord said to Paul in the night by a vision, “Don’t be afraid, but speak and don’t be silent;

      10for I am with you, and no one will attack you to harm you, for I have many people in this city.”

      11He lived there a year and six months, teaching the word of God among them.

1 Thessalonians 1:1 names Silvanus with Paul and Timothy, and 2 Corinthians 1:19 says “by me, Silvanus, and Timothy”. Acts 15:22 names Judas called Barsabbas and Silas as the men chosen to be sent to Antioch with Paul and Barnabas, 17:4 names Paul and Silas, and 18:5 Silas and Timothy, with Paul. Both editions write Silvanus (the Korean 실루아노) at 1 Thessalonians 1:1 and 2 Corinthians 1:19, and Silas (the Korean 실라) at Acts 15:22, 17:4 and 18:5. The text does not say whether the two names are one man. This collection keeps two entries, and decides nothing.

Unresolved interpretation: Silvanus of 1 Peter 5:12
  • 2 Corinthians 1:19 speaks of “the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CO 1:15–22, engwebp

      15In this confidence, I was determined to come first to you, that you might have a second benefit,

      16and by you to pass into Macedonia, and again from Macedonia to come to you, and to be sent forward by you on my journey to Judea.

      17When I therefore planned this, did I show fickleness? Or the things that I plan, do I plan according to the flesh, that with me there should be the “Yes, yes” and the “No, no?”

      18But as God is faithful, our word toward you was not “Yes and no.”

      19For the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy—was not “Yes and no,” but in him is “Yes.”

      20For however many are the promises of God, in him is the “Yes.” Therefore also through him is the “Amen”, to the glory of God through us.

      21Now he who establishes us with you in Christ and anointed us is God,

      22who also sealed us and gave us the down payment of the Spirit in our hearts.

  • 1 Thessalonians 1:1 says, “Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • 1 Peter 5:12 says, “Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1PE 5:12–14, engwebp

      12Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand.

      13She who is in Babylon, chosen together with you, greets you. So does Mark, my son.

      14Greet one another with a kiss of love. Peace be to all of you who are in Christ Jesus. Amen.

2 Corinthians 1:19 says “by me, Silvanus, and Timothy”, and 1 Thessalonians 1:1 names Silvanus with Paul and Timothy at the opening of the letter. 1 Peter 5:12 says that the writer (“I”) has written briefly through “Silvanus, our faithful brother, as I consider him”. Both editions write Silvanus (the Korean 실루아노) in all three verses. The text does not say whether they are one man. This collection records 1 Peter 5:12 under the one Silvanus it holds, by the name, and decides nothing.

Alexander of 1 Timothy 1:20 and 2 Timothy 4:14

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Alexander of 1 Timothy 1:20 and 2 Timothy 4:14
  • 1 Timothy 1:19–20 say, “holding faith and a good conscience, which some having thrust away made a shipwreck concerning the faith, of whom are Hymenaeus and Alexander, whom I delivered to Satan that they might be taught not to blaspheme.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1TI 1:18–20, engwebp

      18I commit this instruction to you, my child Timothy, according to the prophecies which were given to you before, that by them you may wage the good warfare,

      19holding faith and a good conscience, which some having thrust away made a shipwreck concerning the faith,

      20of whom are Hymenaeus and Alexander, whom I delivered to Satan that they might be taught not to blaspheme.

  • 2 Timothy 4:14–15 say, “Alexander the coppersmith did much evil to me. The Lord will repay him according to his deeds. Beware of him, for he greatly opposed our words.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2TI 4:9–15, engwebp

      9Be diligent to come to me soon,

      10for Demas left me, having loved this present world, and went to Thessalonica; Crescens to Galatia; and Titus to Dalmatia.

      11Only Luke is with me. Take Mark and bring him with you, for he is useful to me for service.

      12But I sent Tychicus to Ephesus.

      13Bring the cloak that I left at Troas with Carpus when you come—and the books, especially the parchments.

      14Alexander the coppersmith did much evil to me. The Lord will repay him according to his deeds.

      15Beware of him, for he greatly opposed our words.

  • Acts 19:33 says, “They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 19:23–34, engwebp

      23About that time there arose no small disturbance concerning the Way.

      24For a certain man named Demetrius, a silversmith who made silver shrines of Artemis, brought no little business to the craftsmen,

      25whom he gathered together with the workmen of like occupation, and said, “Sirs, you know that by this business we have our wealth.

      26You see and hear that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods that are made with hands.

      27Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing and her majesty destroyed, whom all Asia and the world worships.”

      28When they heard this they were filled with anger, and cried out, saying, “Great is Artemis of the Ephesians!”

      29The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel.

      30When Paul wanted to enter in to the people, the disciples didn’t allow him.

      31Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater.

      32Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn’t know why they had come together.

      33They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people.

      34But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, “Great is Artemis of the Ephesians!”

1 Timothy 1:19–20 say that among some who made a shipwreck concerning the faith are Hymenaeus and Alexander, whom the writer delivered to Satan. 2 Timothy 4:14–15 say that Alexander the coppersmith did much evil to the writer. Acts 19:33 names an Alexander whom the Jews put forward out of the multitude. None of the three passages gives Alexander’s father, and of the three only 2 Timothy 4:14 calls him a coppersmith. The text does not say whether these Alexanders are one man. This collection keeps three entries, and decides nothing.

James of James 1:1

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: James of James 1:1
  • James 1:1 says, “James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Galatians 1:19 says, “But of the other apostles I saw no one except James, the Lord’s brother.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • GAL 1:18–24, engwebp

      18Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days.

      19But of the other apostles I saw no one except James, the Lord’s brother.

      20Now about the things which I write to you, behold, before God, I’m not lying.

      21Then I came to the regions of Syria and Cilicia.

      22I was still unknown by face to the assemblies of Judea which were in Christ,

      23but they only heard, “He who once persecuted us now preaches the faith that he once tried to destroy.”

      24So they glorified God in me.

  • Acts 15:13 says, “After they were silent, James answered, ‘Brothers, listen to me.’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 15:12–21, engwebp

      12All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the nations through them.

      13After they were silent, James answered, “Brothers, listen to me.

      14Simeon has reported how God first visited the nations to take out of them a people for his name.

      15This agrees with the words of the prophets. As it is written,

      16‘After these things I will return. I will again build the tabernacle of David, which has fallen. I will again build its ruins. I will set it up

      17that the rest of men may seek after the Lord: all the Gentiles who are called by my name, says the Lord, who does all these things.’

      18“All of God’s works are known to him from eternity.

      19Therefore my judgment is that we don’t trouble those from among the Gentiles who turn to God,

      20but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood.

      21For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath.”

James 1:1 names the one who sends the greeting “James, a servant of God and of the Lord Jesus Christ”, and gives him no father, no brother and no place. Galatians 1:19 names James, the Lord’s brother, and Acts 15:13 a James who answers and speaks. The text does not say whether the James of James 1:1 is the James of Galatians 1:19 or the James of Acts 15:13. This collection keeps the James of James 1:1 as a new entry of his own, and decides nothing.

Silvanus of 1 Peter 5:12

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Silvanus and Silas
  • 1 Thessalonians 1:1 says, “Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • 2 Corinthians 1:19 speaks of “the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CO 1:15–22, engwebp

      15In this confidence, I was determined to come first to you, that you might have a second benefit,

      16and by you to pass into Macedonia, and again from Macedonia to come to you, and to be sent forward by you on my journey to Judea.

      17When I therefore planned this, did I show fickleness? Or the things that I plan, do I plan according to the flesh, that with me there should be the “Yes, yes” and the “No, no?”

      18But as God is faithful, our word toward you was not “Yes and no.”

      19For the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy—was not “Yes and no,” but in him is “Yes.”

      20For however many are the promises of God, in him is the “Yes.” Therefore also through him is the “Amen”, to the glory of God through us.

      21Now he who establishes us with you in Christ and anointed us is God,

      22who also sealed us and gave us the down payment of the Spirit in our hearts.

  • Acts 15:22 says, “Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 15:22–29, engwebp

      22Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers.

      23They wrote these things by their hand: “The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia: greetings.

      24Because we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, ‘You must be circumcised and keep the law,’ to whom we gave no commandment;

      25it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul,

      26men who have risked their lives for the name of our Lord Jesus Christ.

      27We have sent therefore Judas and Silas, who themselves will also tell you the same things by word of mouth.

      28For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things:

      29that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell.”

  • Acts 17:1 says that there was a Jewish synagogue at Thessalonica, and 17:4, “Some of them were persuaded and joined Paul and Silas: of the devout Greeks a great multitude, and not a few of the chief women.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 17:1–9, engwebp

      1Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue.

      2Paul, as was his custom, went in to them; and for three Sabbath days reasoned with them from the Scriptures,

      3explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus, whom I proclaim to you, is the Christ.”

      4Some of them were persuaded and joined Paul and Silas: of the devout Greeks a great multitude, and not a few of the chief women.

      5But the unpersuaded Jews took along some wicked men from the marketplace and gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they sought to bring them out to the people.

      6When they didn’t find them, they dragged Jason and certain brothers before the rulers of the city, crying, “These who have turned the world upside down have come here also,

      7whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus!”

      8The multitude and the rulers of the city were troubled when they heard these things.

      9When they had taken security from Jason and the rest, they let them go.

  • Acts 18:5 says, “When Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 18:5–11, engwebp

      5When Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ.

      6When they opposed him and blasphemed, he shook out his clothing and said to them, “Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles!”

      7He departed there and went into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue.

      8Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, when they heard, believed and were baptized.

      9The Lord said to Paul in the night by a vision, “Don’t be afraid, but speak and don’t be silent;

      10for I am with you, and no one will attack you to harm you, for I have many people in this city.”

      11He lived there a year and six months, teaching the word of God among them.

1 Thessalonians 1:1 names Silvanus with Paul and Timothy, and 2 Corinthians 1:19 says “by me, Silvanus, and Timothy”. Acts 15:22 names Judas called Barsabbas and Silas as the men chosen to be sent to Antioch with Paul and Barnabas, 17:4 names Paul and Silas, and 18:5 Silas and Timothy, with Paul. Both editions write Silvanus (the Korean 실루아노) at 1 Thessalonians 1:1 and 2 Corinthians 1:19, and Silas (the Korean 실라) at Acts 15:22, 17:4 and 18:5. The text does not say whether the two names are one man. This collection keeps two entries, and decides nothing.

Unresolved interpretation: Silvanus of 1 Peter 5:12
  • 2 Corinthians 1:19 speaks of “the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2CO 1:15–22, engwebp

      15In this confidence, I was determined to come first to you, that you might have a second benefit,

      16and by you to pass into Macedonia, and again from Macedonia to come to you, and to be sent forward by you on my journey to Judea.

      17When I therefore planned this, did I show fickleness? Or the things that I plan, do I plan according to the flesh, that with me there should be the “Yes, yes” and the “No, no?”

      18But as God is faithful, our word toward you was not “Yes and no.”

      19For the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy—was not “Yes and no,” but in him is “Yes.”

      20For however many are the promises of God, in him is the “Yes.” Therefore also through him is the “Amen”, to the glory of God through us.

      21Now he who establishes us with you in Christ and anointed us is God,

      22who also sealed us and gave us the down payment of the Spirit in our hearts.

  • 1 Thessalonians 1:1 says, “Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • 1 Peter 5:12 says, “Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1PE 5:12–14, engwebp

      12Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand.

      13She who is in Babylon, chosen together with you, greets you. So does Mark, my son.

      14Greet one another with a kiss of love. Peace be to all of you who are in Christ Jesus. Amen.

2 Corinthians 1:19 says “by me, Silvanus, and Timothy”, and 1 Thessalonians 1:1 names Silvanus with Paul and Timothy at the opening of the letter. 1 Peter 5:12 says that the writer (“I”) has written briefly through “Silvanus, our faithful brother, as I consider him”. Both editions write Silvanus (the Korean 실루아노) in all three verses. The text does not say whether they are one man. This collection records 1 Peter 5:12 under the one Silvanus it holds, by the name, and decides nothing.

Mark of 1 Peter 5:13

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Mark in Philemon and John called Mark in Acts
  • Philemon 1:24 calls Mark Paul’s fellow worker. Acts 15:37–39 says Barnabas wanted to take John called Mark and that he and Paul parted over the matter. Neither passage expressly equates the two.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 15:36–41, engwebp

      36After some days Paul said to Barnabas, “Let’s return now and visit our brothers in every city in which we proclaimed the word of the Lord, to see how they are doing.”

      37Barnabas planned to take John, who was called Mark, with them also.

      38But Paul didn’t think that it was a good idea to take with them someone who had withdrawn from them in Pamphylia, and didn’t go with them to do the work.

      39Then the contention grew so sharp that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus,

      40but Paul chose Silas and went out, being commended by the brothers to the grace of God.

      41He went through Syria and Cilicia, strengthening the assemblies.

    • PHM 1:24, engwebp

      24as do Mark, Aristarchus, Demas, and Luke, my fellow workers.

  • The two names may refer to one person, but Philemon 1:24 does not include the name John.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Colossians 4:10 names Mark the cousin of Barnabas (the Korean 생질) and says that the readers received instructions, “if he comes to you, receive him”; it too does not give the name John.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • COL 4:10–17, engwebp

      10Aristarchus, my fellow prisoner, greets you, and Mark the cousin of Barnabas (concerning whom you received instructions, “if he comes to you, receive him”),

      11and Jesus who is called Justus. These are my only fellow workers for God’s Kingdom who are of the circumcision, men who have been a comfort to me.

      12Epaphras, who is one of you, a servant of Christ, salutes you, always striving for you in his prayers, that you may stand perfect and complete in all the will of God.

      13For I testify about him that he has great zeal for you, and for those in Laodicea, and for those in Hierapolis.

      14Luke the beloved physician and Demas greet you.

      15Greet the brothers who are in Laodicea, with Nymphas and the assembly that is in his house.

      16When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans, and that you also read the letter from Laodicea.

      17Tell Archippus, “Take heed to the ministry which you have received in the Lord, that you fulfill it.”

Keep separate entries pending additional evidence and human review.

Unresolved interpretation: Mark of 1 Peter 5:13
  • 1 Peter 5:13 says, “She who is in Babylon, chosen together with you, greets you. So does Mark, my son.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1PE 5:12–14, engwebp

      12Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand.

      13She who is in Babylon, chosen together with you, greets you. So does Mark, my son.

      14Greet one another with a kiss of love. Peace be to all of you who are in Christ Jesus. Amen.

  • Acts 12:12 speaks of “the house of Mary, the mother of John who was called Mark”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ACT 12:12–17, engwebp

      12Thinking about that, he came to the house of Mary, the mother of John who was called Mark, where many were gathered together and were praying.

      13When Peter knocked at the door of the gate, a servant girl named Rhoda came to answer.

      14When she recognized Peter’s voice, she didn’t open the gate for joy, but ran in and reported that Peter was standing in front of the gate.

      15They said to her, “You are crazy!” But she insisted that it was so. They said, “It is his angel.”

      16But Peter continued knocking. When they had opened, they saw him and were amazed.

      17But he, beckoning to them with his hand to be silent, declared to them how the Lord had brought him out of the prison. He said, “Tell these things to James and to the brothers.” Then he departed and went to another place.

  • Philemon 1:24 says, “as do Mark, Aristarchus, Demas, and Luke, my fellow workers.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

1 Peter 5:13 names “Mark, my son” and gives him no other name or title. Acts 12:12 speaks of “John who was called Mark”, and Philemon 1:24 names Mark among “my fellow workers”. Both editions write Mark (the Korean 마가) in all three verses. This collection keeps the Mark of Philemon 1:24 and John called Mark apart (the question philemon-mark-john-mark). The text does not say whether the Mark of 1 Peter 5:13 is either of them, or neither. This collection records 1 Peter 5:13 under the Mark of Philemon 1:24, by the name, and decides nothing.

The Daniel of Ezekiel 14:14, 14:20 and 28:3

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The one who speaks to Daniel in Daniel 10:5–12:13
  • Daniel 9:21 says, “yes, while I was speaking in prayer—the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening offering”, and 9:22, “He instructed me and talked with me, and said, ‘Daniel, I have now come to give you wisdom and understanding.’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 9:20–23, engwebp

      20While I was speaking, praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God—

      21yes, while I was speaking in prayer—the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening offering.

      22He instructed me and talked with me, and said, “Daniel, I have now come to give you wisdom and understanding.

      23At the beginning of your petitions the commandment went out, and I have come to tell you, for you are greatly beloved. Therefore consider the matter and understand the vision.

  • Daniel 10:5 says, “I lifted up my eyes and looked, and behold, there was a man clothed in linen, whose waist was adorned with pure gold of Uphaz”; 10:6, “The voice of his words was like the voice of a multitude”; and 10:9, “Yet I heard the voice of his words.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 10:4–9, engwebp

      4In the twenty-fourth day of the first month, as I was by the side of the great river, which is Hiddekel,

      5I lifted up my eyes and looked, and behold, there was a man clothed in linen, whose waist was adorned with pure gold of Uphaz.

      6His body also was like beryl, and his face as the appearance of lightning, and his eyes as flaming torches. His arms and his feet were like burnished bronze. The voice of his words was like the voice of a multitude.

      7I, Daniel, alone saw the vision, for the men who were with me didn’t see the vision, but a great quaking fell on them, and they fled to hide themselves.

      8So I was left alone and saw this great vision. No strength remained in me; for my face grew deathly pale, and I retained no strength.

      9Yet I heard the voice of his words. When I heard the voice of his words, then I fell into a deep sleep on my face, with my face toward the ground.

  • Daniel 10:10–11 say, “Behold, a hand touched me, which set me on my knees and on the palms of my hands. He said to me, ‘Daniel, you greatly beloved man, understand the words that I speak to you, and stand upright, for I have been sent to you, now’”, and among his words at 10:13 are “the prince of the kingdom of Persia withstood me twenty-one days” and “Michael, one of the chief princes, came to help me”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 10:10–14, engwebp

      10Behold, a hand touched me, which set me on my knees and on the palms of my hands.

      11He said to me, “Daniel, you greatly beloved man, understand the words that I speak to you, and stand upright, for I have been sent to you, now.” When he had spoken this word to me, I stood trembling.

      12Then he said to me, “Don’t be afraid, Daniel; for from the first day that you set your heart to understand, and to humble yourself before your God, your words were heard. I have come for your words’ sake.

      13But the prince of the kingdom of Persia withstood me twenty-one days; but, behold, Michael, one of the chief princes, came to help me because I remained there with the kings of Persia.

      14Now I have come to make you understand what will happen to your people in the latter days, for the vision is yet for many days.”

  • Daniel 10:16 says, “Behold, one in the likeness of the sons of men touched my lips”, and 10:18–19, “Then one like the appearance of a man touched me again, and he strengthened me. He said, ‘Greatly beloved man, don’t be afraid.’” These verses do not name the “I”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 10:15–19, engwebp

      15When he had spoken these words to me, I set my face toward the ground and was mute.

      16Behold, one in the likeness of the sons of men touched my lips. Then I opened my mouth, and spoke and said to him who stood before me, “My lord, by reason of the vision my sorrows have overtaken me, and I retain no strength.

      17For how can the servant of this my lord talk with this my lord? For as for me, immediately there remained no strength in me. There was no breath left in me.”

      18Then one like the appearance of a man touched me again, and he strengthened me.

      19He said, “Greatly beloved man, don’t be afraid. Peace be to you. Be strong. Yes, be strong.” When he spoke to me, I was strengthened, and said, “Let my lord speak, for you have strengthened me.”

  • Daniel 12:5 says, “Then I, Daniel, looked, and behold, two others stood, one on the river bank on this side, and the other on the river bank on that side”; at 12:6 one of them speaks to “the man clothed in linen, who was above the waters of the river”; and 12:7 says, “I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand to heaven, and swore by him who lives forever”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 12:5–7, engwebp

      5Then I, Daniel, looked, and behold, two others stood, one on the river bank on this side, and the other on the river bank on that side.

      6One said to the man clothed in linen, who was above the waters of the river, “How long will it be to the end of these wonders?”

      7I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand to heaven, and swore by him who lives forever that it will be for a time, times, and a half; and when they have finished breaking in pieces the power of the holy people, all these things will be finished.

  • Daniel 12:8–9 say, “Then I said, ‘My lord, what will be the outcome of these things?’ He said, ‘Go your way, Daniel’”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 12:8–13, engwebp

      8I heard, but I didn’t understand. Then I said, “My lord, what will be the outcome of these things?”

      9He said, “Go your way, Daniel; for the words are shut up and sealed until the time of the end.

      10Many will purify themselves, and make themselves white, and be refined, but the wicked will do wickedly; and none of the wicked will understand, but those who are wise will understand.

      11“From the time that the continual burnt offering is taken away and the abomination that makes desolate set up, there will be one thousand two hundred ninety days.

      12Blessed is he who waits, and comes to the one thousand three hundred thirty-five days.

      13“But go your way until the end; for you will rest, and will stand in your inheritance at the end of the days.”

Daniel 9:21 says that while Daniel was speaking in prayer “the man Gabriel, whom I had seen in the vision at the beginning” touched him (the Korean Revised Version: 내게 이르더니, came to me), and 9:22 that he talked with him. 10:5–6 describe a man clothed in linen; 10:10 speaks of a hand, 10:11–12 of “he” who speaks to Daniel, 10:16 of one in the likeness of the sons of men, 10:18–19 of one like the appearance of a man, who speaks, 12:5 of two others, 12:6–7 of the man clothed in linen, above the waters of the river, and 12:9 of “he” who speaks to Daniel. No verse says how many they are, names the one who speaks to Daniel, or says that he is the man Gabriel of 9:21. This collection gives none of them an entry, names in each summary only the figure its verses name, and decides none of it.

Unresolved interpretation: Daniel the prophet of Matthew 24:15 and the Daniel of Daniel 9:27, 11:31 and 12:11
  • Matthew 24:15 records the words, “When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand)”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 24:15–28, engwebp

      15“When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand),

      16then let those who are in Judea flee to the mountains.

      17Let him who is on the housetop not go down to take out the things that are in his house.

      18Let him who is in the field not return back to get his clothes.

      19But woe to those who are with child and to nursing mothers in those days!

      20Pray that your flight will not be in the winter nor on a Sabbath,

      21for then there will be great suffering, such as has not been from the beginning of the world until now, no, nor ever will be.

      22Unless those days had been shortened, no flesh would have been saved. But for the sake of the chosen ones, those days will be shortened.

      23“Then if any man tells you, ‘Behold, here is the Christ!’ or, ‘There!’ don’t believe it.

      24For false christs and false prophets will arise, and they will show great signs and wonders, so as to lead astray, if possible, even the chosen ones.

      25“Behold, I have told you beforehand.

      26“If therefore they tell you, ‘Behold, he is in the wilderness,’ don’t go out; or ‘Behold, he is in the inner rooms,’ don’t believe it.

      27For as the lightning flashes from the east, and is seen even to the west, so will the coming of the Son of Man be.

      28For wherever the carcass is, that is where the vultures gather together.

  • Mark 13:14 in WEB reads, “But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not”; the Korean Revised Version reads 멸망의 가증한 것이 서지 못할 곳에 선것을 보거든, without Daniel’s name.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MRK 13:14–23, engwebp

      14“But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not” (let the reader understand), “then let those who are in Judea flee to the mountains,

      15and let him who is on the housetop not go down, nor enter in, to take anything out of his house.

      16Let him who is in the field not return back to take his cloak.

      17But woe to those who are with child and to those who nurse babies in those days!

      18Pray that your flight won’t be in the winter.

      19For in those days there will be oppression, such as there has not been the like from the beginning of the creation which God created until now, and never will be.

      20Unless the Lord had shortened the days, no flesh would have been saved; but for the sake of the chosen ones, whom he picked out, he shortened the days.

      21Then if anyone tells you, ‘Look, here is the Christ!’ or, ‘Look, there!’ don’t believe it.

      22For false christs and false prophets will arise and will show signs and wonders, that they may lead astray, if possible, even the chosen ones.

      23But you watch. “Behold, I have told you all things beforehand.

  • Daniel 9:21–22 say that “the man Gabriel” touched Daniel and talked with him, and among his words at 9:27 is “On the wing of abominations will come one who makes desolate”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 9:20–23, engwebp

      20While I was speaking, praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God—

      21yes, while I was speaking in prayer—the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening offering.

      22He instructed me and talked with me, and said, “Daniel, I have now come to give you wisdom and understanding.

      23At the beginning of your petitions the commandment went out, and I have come to tell you, for you are greatly beloved. Therefore consider the matter and understand the vision.

    • DAN 9:24–27, engwebp

      24“Seventy weeks are decreed on your people and on your holy city, to finish disobedience, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy.

      25“Know therefore and discern that from the going out of the commandment to restore and build Jerusalem to the Anointed One, the prince, will be seven weeks and sixty-two weeks. It will be built again, with street and moat, even in troubled times.

      26After the sixty-two weeks the Anointed One will be cut off, and will have nothing. The people of the prince who come will destroy the city and the sanctuary. Its end will be with a flood, and war will be even to the end. Desolations are determined.

      27He will make a firm covenant with many for one week. In the middle of the week he will cause the sacrifice and the offering to cease. On the wing of abominations will come one who makes desolate; and even to the decreed full end, wrath will be poured out on the desolate.”

  • Daniel 11:31 reads, “Forces from him will profane the sanctuary, even the fortress, and will take away the continual burnt offering. Then they will set up the abomination that makes desolate.” This passage does not name the one who speaks.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 11:29–35, engwebp

      29“He will return at the appointed time and come into the south; but it won’t be in the latter time as it was in the former.

      30For ships of Kittim will come against him. Therefore he will be grieved, and will return, and have indignation against the holy covenant, and will take action. He will even return, and have regard to those who forsake the holy covenant.

      31“Forces from him will profane the sanctuary, even the fortress, and will take away the continual burnt offering. Then they will set up the abomination that makes desolate.

      32He will corrupt those who do wickedly against the covenant by flatteries; but the people who know their God will be strong and take action.

      33“Those who are wise among the people will instruct many; yet they will fall by the sword and by flame, by captivity and by plunder, many days.

      34Now when they fall, they will be helped with a little help; but many will join themselves to them with flatteries.

      35Some of those who are wise will fall—to refine them, and to purify, and to make them white, even to the time of the end, because it is yet for the time appointed.

  • Among the words that “he” says to Daniel at 12:9–11 is “From the time that the continual burnt offering is taken away and the abomination that makes desolate set up, there will be one thousand two hundred ninety days.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 12:8–13, engwebp

      8I heard, but I didn’t understand. Then I said, “My lord, what will be the outcome of these things?”

      9He said, “Go your way, Daniel; for the words are shut up and sealed until the time of the end.

      10Many will purify themselves, and make themselves white, and be refined, but the wicked will do wickedly; and none of the wicked will understand, but those who are wise will understand.

      11“From the time that the continual burnt offering is taken away and the abomination that makes desolate set up, there will be one thousand two hundred ninety days.

      12Blessed is he who waits, and comes to the one thousand three hundred thirty-five days.

      13“But go your way until the end; for you will rest, and will stand in your inheritance at the end of the days.”

Matthew 24:15 in both editions, and Mark 13:14 in WEB, say that the words were spoken through or by Daniel the prophet. The Korean Revised Version writes 멸망의 가증한 것 in the Gospels and 미운 물건 in Daniel (9:27 잔포하여 미운 물건, 11:31 멸망케 하는 미운 물건, 12:11 멸망케 할 미운 물건). 9:27 stands among the words the man Gabriel speaks to Daniel (9:21–22), and 12:11 among the words of “he” who, at 12:9, speaks to Daniel; 11:29–35, where 11:31 stands, does not say who speaks or to whom. 9:20–23 and 12:8 are told in Daniel’s own first person. No verse of Daniel calls him a prophet. This collection holds one entry because Matthew names him by the words this book records; it does not say what the abomination is or when it stands, and decides none of it.

Unresolved interpretation: The Daniel of Ezekiel 14:14, 14:20 and 28:3
  • Daniel 1:17 says, “Daniel had understanding in all visions and dreams.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • DAN 1:17–21, engwebp

      17Now as for these four youths, God gave them knowledge and skill in all learning and wisdom; and Daniel had understanding in all visions and dreams.

      18At the end of the days which the king had appointed for bringing them in, the prince of the eunuchs brought them in before Nebuchadnezzar.

      19The king talked with them; and among them all was found no one like Daniel, Hananiah, Mishael, and Azariah. Therefore they stood before the king.

      20In every matter of wisdom and understanding concerning which the king inquired of them, he found them ten times better than all the magicians and enchanters who were in all his realm.

      21Daniel continued even to the first year of King Cyrus.

  • Ezekiel 14:14 names Noah, Daniel, and Job as “these three men”, and 14:20 names Noah, Daniel, and Job again; neither verse gives them a father or an office.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZK 14:12–23, engwebp

      12The LORD’s word came to me, saying,

      13“Son of man, when a land sins against me by committing a trespass, and I stretch out my hand on it, and break the staff of its bread and send famine on it, and cut off from it man and animal—

      14though these three men, Noah, Daniel, and Job, were in it, they would deliver only their own souls by their righteousness,” says the Lord GOD.

      15“If I cause evil animals to pass through the land, and they ravage it and it is made desolate, so that no man may pass through because of the animals—

      16though these three men were in it, as I live,” says the Lord GOD, “they would deliver neither sons nor daughters. They only would be delivered, but the land would be desolate.

      17“Or if I bring a sword on that land, and say, ‘Sword, go through the land, so that I cut off from it man and animal’—

      18though these three men were in it, as I live,” says the Lord GOD, “they would deliver neither sons nor daughters, but they only would be delivered themselves.

      19“Or if I send a pestilence into that land, and pour out my wrath on it in blood, to cut off from it man and animal—

      20though Noah, Daniel, and Job, were in it, as I live,” says the Lord GOD, “they would deliver neither son nor daughter; they would deliver only their own souls by their righteousness.”

      21For the Lord GOD says: “How much more when I send my four severe judgments on Jerusalem—the sword, the famine, the evil animals, and the pestilence—to cut off from it man and animal!

      22Yet, behold, there will be left a remnant in it that will be carried out, both sons and daughters. Behold, they will come out to you, and you will see their way and their doings. Then you will be comforted concerning the evil that I have brought on Jerusalem, even concerning all that I have brought on it.

      23They will comfort you, when you see their way and their doings; then you will know that I have not done all that I have done in it without cause,” says the Lord GOD.

  • Ezekiel 28:3 gives, in the word of the Lord GOD to be told to the prince of Tyre, “behold, you are wiser than Daniel.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EZK 28:1–10, engwebp

      1The LORD’s word came again to me, saying,

      2“Son of man, tell the prince of Tyre, ‘The Lord GOD says: “Because your heart is lifted up, and you have said, ‘I am a god, I sit in the seat of God, in the middle of the seas;’ yet you are man, and no god, though you set your heart as the heart of a god—

      3behold, you are wiser than Daniel. There is no secret that is hidden from you.

      4By your wisdom and by your understanding you have gotten yourself riches, and have gotten gold and silver into your treasuries.

      5By your great wisdom and by your trading you have increased your riches, and your heart is lifted up because of your riches—”

      6“‘therefore the Lord GOD says: “Because you have set your heart as the heart of God,

      7therefore, behold, I will bring strangers on you, the terrible of the nations. They will draw their swords against the beauty of your wisdom. They will defile your brightness.

      8They will bring you down to the pit. You will die the death of those who are slain in the heart of the seas.

      9Will you yet say before him who kills you, ‘I am God’? But you are man, and not God, in the hand of him who wounds you.

      10You will die the death of the uncircumcised by the hand of strangers; for I have spoken it,” says the Lord GOD.’”

Ezekiel 14:14, 14:20 and 28:3 write the name Daniel in both editions, and give him no father, office or land. The collection records the three verses under the entry of the Daniel of Daniel 1:17, by the name, and does not decide whether they are one man.

Jude of Jude 1:1

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Jude of Jude 1:1
  • Jude 1:1 says, “Jude, a servant of Jesus Christ, and brother of James”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • Matthew 13:54–55 say that when Jesus came into his own country and taught them in their synagogue, they were astonished and said, “Isn’t this the carpenter’s son? Isn’t his mother called Mary, and his brothers James, Joses, Simon, and Judas?”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 13:53–58, engwebp

      53When Jesus had finished these parables, he departed from there.

      54Coming into his own country, he taught them in their synagogue, so that they were astonished and said, “Where did this man get this wisdom and these mighty works?

      55Isn’t this the carpenter’s son? Isn’t his mother called Mary, and his brothers James, Joses, Simon, and Judas?

      56Aren’t all of his sisters with us? Where then did this man get all of these things?”

      57They were offended by him. But Jesus said to them, “A prophet is not without honor, except in his own country and in his own house.”

      58He didn’t do many mighty works there because of their unbelief.

Jude 1:1 names the one who writes “Jude, a servant of Jesus Christ, and brother of James”, and does not say which James. Matthew 13:55 names James and Judas among the brothers of Jesus. WEB writes Jude at Jude 1:1 and Judas at Matthew 13:55; the Korean Revised Version writes 유다 in both. The text does not say whether the two are one man. This collection keeps a new entry, and decides nothing.

John of Revelation

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: John of Revelation
  • Revelation 1:1 says, “This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • REV 1:1–3, engwebp

      1This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John,

      2who testified to God’s word and of the testimony of Jesus Christ, about everything that he saw.

      3Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is near.

  • Revelation 1:9 says, “I John, your brother and partner with you in the oppression, Kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God’s Word and the testimony of Jesus Christ.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • REV 1:9–20, engwebp

      9I John, your brother and partner with you in the oppression, Kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God’s Word and the testimony of Jesus Christ.

      10I was in the Spirit on the Lord’s day, and I heard behind me a loud voice, like a trumpet

      11saying, “What you see, write in a book and send to the seven assemblies: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and to Laodicea.”

      12I turned to see the voice that spoke with me. Having turned, I saw seven golden lamp stands.

      13And among the lamp stands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest.

      14His head and his hair were white as white wool, like snow. His eyes were like a flame of fire.

      15His feet were like burnished brass, as if it had been refined in a furnace. His voice was like the voice of many waters.

      16He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest.

      17When I saw him, I fell at his feet like a dead man. He laid his right hand on me, saying, “Don’t be afraid. I am the first and the last,

      18and the Living one. I was dead, and behold, I am alive forever and ever. Amen. I have the keys of Death and of Hades.

      19Write therefore the things which you have seen, and the things which are, and the things which will happen hereafter.

      20The mystery of the seven stars which you saw in my right hand, and the seven golden lamp stands is this: The seven stars are the angels of the seven assemblies. The seven lamp stands are seven assemblies.

  • Matthew 4:21 names “James the son of Zebedee, and John his brother”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • MAT 4:18–22, engwebp

      18Walking by the sea of Galilee, he saw two brothers: Simon, who is called Peter, and Andrew, his brother, casting a net into the sea; for they were fishermen.

      19He said to them, “Come after me, and I will make you fishers for men.”

      20They immediately left their nets and followed him.

      21Going on from there, he saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them.

      22They immediately left the boat and their father, and followed him.

Revelation 1:1 names the one to whom the Revelation of Jesus Christ was made known “his servant, John”, and at 1:9 he calls himself “your brother” and says that he was on the isle that is called Patmos. These verses give him no father and no other title. Matthew 4:21 names James the son of Zebedee and John his brother. The text does not say whether the John of Revelation 1:1 and 1:9 is John the brother of James the son of Zebedee. This collection records the John of Revelation 1:1 and 1:9 as a new entry, John (on Patmos), and decides nothing.

The captains at Mizpah in 2 Kings 25:23 and Jeremiah 40:8

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The captains at Mizpah in 2 Kings 25:23 and Jeremiah 40:8
  • 2 Kings 25:23 says, “Now when all the captains of the forces, they and their men, heard that the king of Babylon had made Gedaliah governor, they came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, Johanan the son of Kareah, Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of the Maacathite, they and their men.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 25:22–26, engwebp

      22As for the people who were left in the land of Judah whom Nebuchadnezzar king of Babylon had left, even over them he made Gedaliah the son of Ahikam, the son of Shaphan, governor.

      23Now when all the captains of the forces, they and their men, heard that the king of Babylon had made Gedaliah governor, they came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, Johanan the son of Kareah, Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of the Maacathite, they and their men.

      24Gedaliah swore to them and to their men, and said to them, “Don’t be afraid because of the servants of the Chaldeans. Dwell in the land and serve the king of Babylon, and it will be well with you.”

      25But in the seventh month, Ishmael the son of Nethaniah, the son of Elishama, of the royal offspring came, and ten men with him, and struck Gedaliah so that he died, with the Jews and the Chaldeans that were with him at Mizpah.

      26All the people, both small and great, and the captains of the forces arose and came to Egypt; for they were afraid of the Chaldeans.

  • Jeremiah 40:8 says, “then Ishmael the son of Nethaniah, and Johanan and Jonathan the sons of Kareah, and Seraiah the son of Tanhumeth, and the sons of Ephai the Netophathite, and Jezaniah the son of the Maacathite, they and their men came to Gedaliah to Mizpah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 40:7–12, engwebp

      7Now when all the captains of the forces who were in the fields, even they and their men, heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed to him men, women, children, and of the poorest of the land, of those who were not carried away captive to Babylon,

      8then Ishmael the son of Nethaniah, and Johanan and Jonathan the sons of Kareah, and Seraiah the son of Tanhumeth, and the sons of Ephai the Netophathite, and Jezaniah the son of the Maacathite, they and their men came to Gedaliah to Mizpah.

      9Gedaliah the son of Ahikam the son of Shaphan swore to them and to their men, saying, “Don’t be afraid to serve the Chaldeans. Dwell in the land, and serve the king of Babylon, and it will be well with you.

      10As for me, behold, I will dwell at Mizpah, to stand before the Chaldeans who will come to us; but you, gather wine and summer fruits and oil, and put them in your vessels, and dwell in your cities that you have taken.”

      11Likewise when all the Jews who were in Moab, and among the children of Ammon, and in Edom, and who were in all the countries, heard that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah the son of Ahikam, the son of Shaphan,

      12then all the Jews returned out of all places where they were driven, and came to the land of Judah, to Gedaliah, to Mizpah, and gathered very much wine and summer fruits.

2 Kings 25:23 names, among those who came to Gedaliah to Mizpah, Ishmael the son of Nethaniah, Johanan the son of Kareah, Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of the Maacathite; Jeremiah 40:8 names Ishmael the son of Nethaniah, Johanan and Jonathan the sons of Kareah, Seraiah the son of Tanhumeth, the sons of Ephai the Netophathite, and Jezaniah the son of the Maacathite. Jeremiah 40:8 names Jonathan and the sons of Ephai besides and gives “the Netophathite” to Ephai. The Korean Revised Version writes Ishmael’s father 느다니야 in 2 Kings and 느다냐 in Jeremiah, and the son of the Maacathite 야아사니야 in 2 Kings and 여사냐 in Jeremiah; WEB writes the son of the Maacathite Jaazaniah in 2 Kings and Jezaniah in Jeremiah. This collection records Jezaniah under Jaazaniah, as the same coming to Gedaliah at Mizpah told again, and Jonathan as a man of his own; it carries no name of one book into the other, and does not decide of whom “the Netophathite” is said at 2 Kings 25:23.

The Jezaniah of Jeremiah 40:8, Jezaniah the son of Hoshaiah of 42:1, and Azariah the son of Hoshaiah of 43:2

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The captains at Mizpah in 2 Kings 25:23 and Jeremiah 40:8
  • 2 Kings 25:23 says, “Now when all the captains of the forces, they and their men, heard that the king of Babylon had made Gedaliah governor, they came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, Johanan the son of Kareah, Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of the Maacathite, they and their men.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 25:22–26, engwebp

      22As for the people who were left in the land of Judah whom Nebuchadnezzar king of Babylon had left, even over them he made Gedaliah the son of Ahikam, the son of Shaphan, governor.

      23Now when all the captains of the forces, they and their men, heard that the king of Babylon had made Gedaliah governor, they came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, Johanan the son of Kareah, Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of the Maacathite, they and their men.

      24Gedaliah swore to them and to their men, and said to them, “Don’t be afraid because of the servants of the Chaldeans. Dwell in the land and serve the king of Babylon, and it will be well with you.”

      25But in the seventh month, Ishmael the son of Nethaniah, the son of Elishama, of the royal offspring came, and ten men with him, and struck Gedaliah so that he died, with the Jews and the Chaldeans that were with him at Mizpah.

      26All the people, both small and great, and the captains of the forces arose and came to Egypt; for they were afraid of the Chaldeans.

  • Jeremiah 40:8 says, “then Ishmael the son of Nethaniah, and Johanan and Jonathan the sons of Kareah, and Seraiah the son of Tanhumeth, and the sons of Ephai the Netophathite, and Jezaniah the son of the Maacathite, they and their men came to Gedaliah to Mizpah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 40:7–12, engwebp

      7Now when all the captains of the forces who were in the fields, even they and their men, heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed to him men, women, children, and of the poorest of the land, of those who were not carried away captive to Babylon,

      8then Ishmael the son of Nethaniah, and Johanan and Jonathan the sons of Kareah, and Seraiah the son of Tanhumeth, and the sons of Ephai the Netophathite, and Jezaniah the son of the Maacathite, they and their men came to Gedaliah to Mizpah.

      9Gedaliah the son of Ahikam the son of Shaphan swore to them and to their men, saying, “Don’t be afraid to serve the Chaldeans. Dwell in the land, and serve the king of Babylon, and it will be well with you.

      10As for me, behold, I will dwell at Mizpah, to stand before the Chaldeans who will come to us; but you, gather wine and summer fruits and oil, and put them in your vessels, and dwell in your cities that you have taken.”

      11Likewise when all the Jews who were in Moab, and among the children of Ammon, and in Edom, and who were in all the countries, heard that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah the son of Ahikam, the son of Shaphan,

      12then all the Jews returned out of all places where they were driven, and came to the land of Judah, to Gedaliah, to Mizpah, and gathered very much wine and summer fruits.

2 Kings 25:23 names, among those who came to Gedaliah to Mizpah, Ishmael the son of Nethaniah, Johanan the son of Kareah, Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of the Maacathite; Jeremiah 40:8 names Ishmael the son of Nethaniah, Johanan and Jonathan the sons of Kareah, Seraiah the son of Tanhumeth, the sons of Ephai the Netophathite, and Jezaniah the son of the Maacathite. Jeremiah 40:8 names Jonathan and the sons of Ephai besides and gives “the Netophathite” to Ephai. The Korean Revised Version writes Ishmael’s father 느다니야 in 2 Kings and 느다냐 in Jeremiah, and the son of the Maacathite 야아사니야 in 2 Kings and 여사냐 in Jeremiah; WEB writes the son of the Maacathite Jaazaniah in 2 Kings and Jezaniah in Jeremiah. This collection records Jezaniah under Jaazaniah, as the same coming to Gedaliah at Mizpah told again, and Jonathan as a man of his own; it carries no name of one book into the other, and does not decide of whom “the Netophathite” is said at 2 Kings 25:23.

Unresolved interpretation: The Jezaniah of Jeremiah 40:8, Jezaniah the son of Hoshaiah of 42:1, and Azariah the son of Hoshaiah of 43:2
  • Jeremiah 40:8 says, “then Ishmael the son of Nethaniah, and Johanan and Jonathan the sons of Kareah, and Seraiah the son of Tanhumeth, and the sons of Ephai the Netophathite, and Jezaniah the son of the Maacathite, they and their men came to Gedaliah to Mizpah.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 40:7–12, engwebp

      7Now when all the captains of the forces who were in the fields, even they and their men, heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed to him men, women, children, and of the poorest of the land, of those who were not carried away captive to Babylon,

      8then Ishmael the son of Nethaniah, and Johanan and Jonathan the sons of Kareah, and Seraiah the son of Tanhumeth, and the sons of Ephai the Netophathite, and Jezaniah the son of the Maacathite, they and their men came to Gedaliah to Mizpah.

      9Gedaliah the son of Ahikam the son of Shaphan swore to them and to their men, saying, “Don’t be afraid to serve the Chaldeans. Dwell in the land, and serve the king of Babylon, and it will be well with you.

      10As for me, behold, I will dwell at Mizpah, to stand before the Chaldeans who will come to us; but you, gather wine and summer fruits and oil, and put them in your vessels, and dwell in your cities that you have taken.”

      11Likewise when all the Jews who were in Moab, and among the children of Ammon, and in Edom, and who were in all the countries, heard that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah the son of Ahikam, the son of Shaphan,

      12then all the Jews returned out of all places where they were driven, and came to the land of Judah, to Gedaliah, to Mizpah, and gathered very much wine and summer fruits.

  • Jeremiah 42:1 says, “Then all the captains of the forces, and Johanan the son of Kareah, and Jezaniah the son of Hoshaiah, and all the people from the least even to the greatest, came near”, and 42:2–3 that they asked Jeremiah the prophet to pray for all this remnant.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 42:1–6, engwebp

      1Then all the captains of the forces, and Johanan the son of Kareah, and Jezaniah the son of Hoshaiah, and all the people from the least even to the greatest, came near,

      2and said to Jeremiah the prophet, “Please let our supplication be presented before you, and pray for us to the LORD your God, even for all this remnant, for we are left but a few of many, as your eyes see us,

      3that the LORD your God may show us the way in which we should walk, and the things that we should do.”

      4Then Jeremiah the prophet said to them, “I have heard you. Behold, I will pray to the LORD your God according to your words; and it will happen that whatever thing the LORD answers you, I will declare it to you. I will keep nothing back from you.”

      5Then they said to Jeremiah, “May the LORD be a true and faithful witness among us, if we don’t do according to all the word with which the LORD your God sends you to tell us.

      6Whether it is good, or whether it is bad, we will obey the voice of the LORD our God, to whom we send you; that it may be well with us, when we obey the voice of the LORD our God.”

  • Jeremiah 43:2 says, “then Azariah the son of Hoshaiah, Johanan the son of Kareah, and all the proud men spoke, saying to Jeremiah, ‘You speak falsely.’”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 43:1–7, engwebp

      1When Jeremiah had finished speaking to all the people all the words of the LORD their God, with which the LORD their God had sent him to them, even all these words,

      2then Azariah the son of Hoshaiah, Johanan the son of Kareah, and all the proud men spoke, saying to Jeremiah, “You speak falsely. The LORD our God has not sent you to say, ‘You shall not go into Egypt to live there;’

      3but Baruch the son of Neriah has turned you against us, to deliver us into the hand of the Chaldeans, that they may put us to death or carry us away captive to Babylon.”

      4So Johanan the son of Kareah, and all the captains of the forces, and all the people, didn’t obey the LORD’s voice, to dwell in the land of Judah.

      5But Johanan the son of Kareah and all the captains of the forces took all the remnant of Judah, who had returned from all the nations where they had been driven, to live in the land of Judah—

      6the men, the women, the children, the king’s daughters, and every person who Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam, the son of Shaphan; and Jeremiah the prophet, and Baruch the son of Neriah.

      7They came into the land of Egypt, for they didn’t obey the LORD’s voice; and they came to Tahpanhes.

Jeremiah 40:8 names “Jezaniah the son of the Maacathite” among those who came to Gedaliah to Mizpah; 42:1 names “Jezaniah the son of Hoshaiah” beside Johanan the son of Kareah; and 43:2 names “Azariah the son of Hoshaiah” beside Johanan the son of Kareah. Both editions name a son of Hoshaiah at 42:1 and at 43:2 and give the name differently (the Korean Revised Version: 여사냐, 아사랴). The text does not say whether the Jezaniah of 40:8 and the Jezaniah of 42:1 are the same man, nor whether Jezaniah the son of Hoshaiah and Azariah the son of Hoshaiah are the same man. This collection records the Jezaniah of 40:8 under Jaazaniah, and Jezaniah the son of Hoshaiah and Azariah the son of Hoshaiah as two other entries, and does not decide whether any of them are the same man.

Zephaniah the son of Maaseiah, the priest, and Zephaniah the second priest

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Zephaniah the son of Maaseiah, the priest, and Zephaniah the second priest
  • 2 Kings 25:18–21 says, “The captain of the guard took Seraiah the chief priest, Zephaniah the second priest, and the three keepers of the threshold”, and that Nebuzaradan the captain of the guard took them and brought them to the king of Babylon to Riblah, and the king of Babylon attacked them and put them to death at Riblah in the land of Hamath.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 25:18–21, engwebp

      18The captain of the guard took Seraiah the chief priest, Zephaniah the second priest, and the three keepers of the threshold;

      19and out of the city he took an officer who was set over the men of war; and five men of those who saw the king’s face, who were found in the city; and the scribe, the captain of the army, who mustered the people of the land, and sixty men of the people of the land who were found in the city.

      20Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.

      21The king of Babylon attacked them and put them to death at Riblah in the land of Hamath. So Judah was carried away captive out of his land.

  • Jeremiah 21:1–2 says, “The word which came to Jeremiah from the LORD, when King Zedekiah sent to him Pashhur the son of Malchijah, and Zephaniah the son of Maaseiah, the priest”. 29:25 gives, among the LORD’s words, “Because you have sent letters in your own name to all the people who are at Jerusalem, and to Zephaniah the son of Maaseiah, the priest, and to all the priests”, and 29:29 says, “Zephaniah the priest read this letter in the hearing of Jeremiah the prophet.” 37:3 says, “Zedekiah the king sent Jehucal the son of Shelemiah and Zephaniah the son of Maaseiah, the priest, to the prophet Jeremiah”.
    Source evidence (3)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 21:1–2, engwebp

      1The word which came to Jeremiah from the LORD, when King Zedekiah sent to him Pashhur the son of Malchijah, and Zephaniah the son of Maaseiah, the priest, saying,

      2“Please inquire of the LORD for us; for Nebuchadnezzar king of Babylon makes war against us. Perhaps the LORD will deal with us according to all his wondrous works, that he may withdraw from us.”

    • JER 29:24–32, engwebp

      24Concerning Shemaiah the Nehelamite you shall speak, saying,

      25“The LORD of Armies, the God of Israel, says, ‘Because you have sent letters in your own name to all the people who are at Jerusalem, and to Zephaniah the son of Maaseiah, the priest, and to all the priests, saying,

      26“The LORD has made you priest in the place of Jehoiada the priest, that there may be officers in the LORD’s house, for every man who is crazy and makes himself a prophet, that you should put him in the stocks and in shackles.

      27Now therefore, why have you not rebuked Jeremiah of Anathoth, who makes himself a prophet to you,

      28because he has sent to us in Babylon, saying, The captivity is long. Build houses, and dwell in them. Plant gardens, and eat their fruit?”’”

      29Zephaniah the priest read this letter in the hearing of Jeremiah the prophet.

      30Then the LORD’s word came to Jeremiah, saying,

      31“Send to all of the captives, saying, ‘The LORD says concerning Shemaiah the Nehelamite: “Because Shemaiah has prophesied to you, and I didn’t send him, and he has caused you to trust in a lie,”

      32therefore the LORD says, “Behold, I will punish Shemaiah the Nehelamite and his offspring. He will not have a man to dwell among this people. He won’t see the good that I will do to my people,” says the LORD, “because he has spoken rebellion against the LORD.”’”

    • JER 37:3–10, engwebp

      3Zedekiah the king sent Jehucal the son of Shelemiah and Zephaniah the son of Maaseiah, the priest, to the prophet Jeremiah, saying, “Pray now to the LORD our God for us.”

      4Now Jeremiah came in and went out among the people, for they had not put him into prison.

      5Pharaoh’s army had come out of Egypt; and when the Chaldeans who were besieging Jerusalem heard news of them, they withdrew from Jerusalem.

      6Then the LORD’s word came to the prophet Jeremiah, saying,

      7“The LORD, the God of Israel, says, ‘You shall tell the king of Judah, who sent you to me to inquire of me: “Behold, Pharaoh’s army, which has come out to help you, will return to Egypt into their own land.

      8The Chaldeans will come again, and fight against this city. They will take it and burn it with fire.”’

      9“The LORD says, ‘Don’t deceive yourselves, saying, “The Chaldeans will surely depart from us;” for they will not depart.

      10For though you had struck the whole army of the Chaldeans who fight against you, and only wounded men remained among them, they would each rise up in his tent and burn this city with fire.’”

  • Jeremiah 52:24–27 says, “The captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the threshold”, and that Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah, and the king of Babylon struck them, and put them to death at Riblah in the land of Hamath.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 52:24–27, engwebp

      24The captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the threshold,

      25and out of the city he took an officer who was set over the men of war; and seven men of those who saw the king’s face, who were found in the city; and the scribe of the captain of the army, who mustered the people of the land; and sixty men of the people of the land, who were found in the middle of the city.

      26Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.

      27The king of Babylon struck them, and put them to death at Riblah in the land of Hamath. So Judah was carried away captive out of his land.

2 Kings 25:18 and Jeremiah 52:24 name “Zephaniah the second priest” among those whom the captain of the guard took and the king of Babylon put to death at Riblah. Jeremiah 21:1 and 37:3 name “Zephaniah the son of Maaseiah, the priest”, whom King Zedekiah sent to Jeremiah; 29:25 names “Zephaniah the son of Maaseiah, the priest”, and 29:29 “Zephaniah the priest”. Both editions give the same name; 2 Kings 25:18 and Jeremiah 52:24 give the title the second priest, and the other four verses of Jeremiah the priest (the Korean Revised Version: 부제사장, 제사장). The text does not say whether Zephaniah the son of Maaseiah, the priest, and Zephaniah the second priest are the same man. This collection records the two apart, and does not decide whether they are the same man.

The days, the cubits and the number of men at 2 Kings 25:8, 25:17, 25:19 and 25:27 and Jeremiah 52:12, 52:22, 52:25 and 52:31

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The days, the cubits and the number of men at 2 Kings 25:8, 25:17, 25:19 and 25:27 and Jeremiah 52:12, 52:22, 52:25 and 52:31
  • 2 Kings 25:8 says, “in the fifth month, on the seventh day of the month, which was the nineteenth year of King Nebuchadnezzar king of Babylon”; 25:17 says of the capital of bronze on the pillar, “The height of the capital was three cubits”; 25:19 names among those taken out of the city “an officer who was set over the men of war; and five men of those who saw the king’s face, who were found in the city”; and 25:27 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month”.
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 2KI 25:8–12, engwebp

      8Now in the fifth month, on the seventh day of the month, which was the nineteenth year of King Nebuchadnezzar king of Babylon, Nebuzaradan the captain of the guard, a servant of the king of Babylon, came to Jerusalem.

      9He burned the LORD’s house, the king’s house, and all the houses of Jerusalem. He burned every great house with fire.

      10All the army of the Chaldeans, who were with the captain of the guard, broke down the walls around Jerusalem.

      11Nebuzaradan the captain of the guard carried away captive the rest of the people who were left in the city and those who had deserted to the king of Babylon—all the rest of the multitude.

      12But the captain of the guard left some of the poorest of the land to work the vineyards and fields.

    • 2KI 25:13–17, engwebp

      13The Chaldeans broke up the pillars of bronze that were in the LORD’s house and the bases and the bronze sea that were in the LORD’s house, and carried the bronze pieces to Babylon.

      14They took away the pots, the shovels, the snuffers, the spoons, and all the vessels of bronze with which they ministered.

      15The captain of the guard took away the fire pans, the basins, that which was of gold, for gold, and that which was of silver, for silver.

      16The two pillars, the one sea, and the bases, which Solomon had made for the LORD’s house, the bronze of all these vessels was not weighed.

      17The height of the one pillar was eighteen cubits, and a capital of bronze was on it. The height of the capital was three cubits, with network and pomegranates on the capital around it, all of bronze; and the second pillar with its network was like these.

    • 2KI 25:18–21, engwebp

      18The captain of the guard took Seraiah the chief priest, Zephaniah the second priest, and the three keepers of the threshold;

      19and out of the city he took an officer who was set over the men of war; and five men of those who saw the king’s face, who were found in the city; and the scribe, the captain of the army, who mustered the people of the land, and sixty men of the people of the land who were found in the city.

      20Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.

      21The king of Babylon attacked them and put them to death at Riblah in the land of Hamath. So Judah was carried away captive out of his land.

    • 2KI 25:27–30, engwebp

      27In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, Evilmerodach king of Babylon, in the year that he began to reign, released Jehoiachin king of Judah out of prison,

      28and he spoke kindly to him and set his throne above the throne of the kings who were with him in Babylon,

      29and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life;

      30and for his allowance, there was a continual allowance given him from the king, every day a portion, all the days of his life.

  • Jeremiah 52:12 says, “in the fifth month, in the tenth day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon”; 52:22 says of the capital of bronze on the pillar, “the height of the one capital was five cubits”; 52:25 names among those taken out of the city “an officer who was set over the men of war; and seven men of those who saw the king’s face, who were found in the city”; and 52:31 says, “In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month”.
    Source evidence (4)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 52:12–16, engwebp

      12Now in the fifth month, in the tenth day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, Nebuzaradan the captain of the guard, who stood before the king of Babylon, came into Jerusalem.

      13He burned the LORD’s house, and the king’s house; and all the houses of Jerusalem, even every great house, he burned with fire.

      14All the army of the Chaldeans, who were with the captain of the guard, broke down all the walls of Jerusalem all around.

      15Then Nebuzaradan the captain of the guard carried away captive of the poorest of the people, and the rest of the people who were left in the city, and those who fell away, who defected to the king of Babylon, and the rest of the multitude.

      16But Nebuzaradan the captain of the guard left of the poorest of the land to be vineyard keepers and farmers.

    • JER 52:17–23, engwebp

      17The Chaldeans broke the pillars of bronze that were in the LORD’s house and the bases and the bronze sea that were in the LORD’s house in pieces, and carried all of their bronze to Babylon.

      18They also took away the pots, the shovels, the snuffers, the basins, the spoons, and all the vessels of bronze with which they ministered.

      19The captain of the guard took away the cups, the fire pans, the basins, the pots, the lamp stands, the spoons, and the bowls; that which was of gold, as gold, and that which was of silver, as silver.

      20They took the two pillars, the one sea, and the twelve bronze bulls that were under the bases, which King Solomon had made for the LORD’s house. The bronze of all these vessels was without weight.

      21As for the pillars, the height of the one pillar was eighteen cubits; and a line of twelve cubits encircled it; and its thickness was four fingers. It was hollow.

      22A capital of bronze was on it; and the height of the one capital was five cubits, with network and pomegranates on the capital all around, all of bronze. The second pillar also had the same, with pomegranates.

      23There were ninety-six pomegranates on the sides; all the pomegranates were one hundred on the network all around.

    • JER 52:24–27, engwebp

      24The captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the threshold,

      25and out of the city he took an officer who was set over the men of war; and seven men of those who saw the king’s face, who were found in the city; and the scribe of the captain of the army, who mustered the people of the land; and sixty men of the people of the land, who were found in the middle of the city.

      26Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.

      27The king of Babylon struck them, and put them to death at Riblah in the land of Hamath. So Judah was carried away captive out of his land.

    • JER 52:31–34, engwebp

      31In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison.

      32He spoke kindly to him, and set his throne above the throne of the kings who were with him in Babylon,

      33and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life.

      34For his allowance, there was a continual allowance given him by the king of Babylon, every day a portion until the day of his death, all the days of his life.

2 Kings 25:8 gives the seventh day of the fifth month, and Jeremiah 52:12 the tenth day. 2 Kings 25:17 gives the height of the capital as three cubits, and Jeremiah 52:22 as five cubits. 2 Kings 25:19 names an officer who was set over the men of war and five men of those who saw the king’s face, and Jeremiah 52:25 an officer and seven men (the Korean Revised Version reads 내시 하나 at 2 Kings 25:19 and 장관 하나 at Jeremiah 52:25, where WEB reads “an officer” in both). 2 Kings 25:27 gives the twenty-seventh day of the twelfth month, and Jeremiah 52:31 the twenty-fifth day. Both editions give the two books’ numbers so. This collection keeps each book’s numbers as that book gives them, does not alter either to fit the other, and does not decide why they differ.

The Carmel of 1 Samuel, the Carmel the prophets name, and Mount Carmel

AI-assisted, human review pending, 2026-09-26

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The word at 1 Samuel 25:3 that the Korean Revised Version reads as Carmel and WEB as Caleb
  • At 25:3 the Korean Revised Version reads 그 사람의 이름은 나발이요 그 아내의 이름은 아비가일이라 그 여자는 총명하고 용모가 아름다우나 남자는 완고하고 행사가 악하며 그는 갈멜 족속이었더라, calling Nabal one of 갈멜 족속, which names Carmel. 25:2 says in both editions that his possessions were in Carmel and that he was shearing his sheep in Carmel.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 25:2–3, engwebp

      2There was a man in Maon whose possessions were in Carmel; and the man was very great. He had three thousand sheep and a thousand goats; and he was shearing his sheep in Carmel.

      3Now the name of the man was Nabal; and the name of his wife Abigail. This woman was intelligent and had a beautiful face; but the man was surly and evil in his doings. He was of the house of Caleb.

  • WEB reads at 25:3, “Now the name of the man was Nabal; and the name of his wife Abigail. This woman was intelligent and had a beautiful face; but the man was surly and evil in his doings. He was of the house of Caleb.”, which names Caleb.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 25:2–3, engwebp

      2There was a man in Maon whose possessions were in Carmel; and the man was very great. He had three thousand sheep and a thousand goats; and he was shearing his sheep in Carmel.

      3Now the name of the man was Nabal; and the name of his wife Abigail. This woman was intelligent and had a beautiful face; but the man was surly and evil in his doings. He was of the house of Caleb.

  • 1 Samuel 30:13–14 has the young man of Egypt, servant to an Amalekite, say to David, “We made a raid on the South of the Cherethites, and on that which belongs to Judah, and on the South of Caleb; and we burned Ziklag with fire.” Where WEB reads “the South of Caleb”, the Korean Revised Version reads 갈멜 남방, the South of Carmel.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 30:11–16, engwebp

      11They found an Egyptian in the field, and brought him to David, and gave him bread, and he ate; and they gave him water to drink.

      12They gave him a piece of a cake of figs and two clusters of raisins. When he had eaten, his spirit came again to him; for he had eaten no bread, and drank no water for three days and three nights.

      13David asked him, “To whom do you belong? Where are you from?” He said, “I am a young man of Egypt, servant to an Amalekite; and my master left me, because three days ago I got sick.

      14We made a raid on the South of the Cherethites, and on that which belongs to Judah, and on the South of Caleb; and we burned Ziklag with fire.”

      15David said to him, “Will you bring me down to this troop?” He said, “Swear to me by God that you will not kill me and not deliver me up into the hands of my master, and I will bring you down to this troop.”

      16When he had brought him down, behold, they were spread around over all the ground, eating, drinking, and dancing, because of all the great plunder that they had taken out of the land of the Philistines, and out of the land of Judah.

At 1 Samuel 25:3 the Korean Revised Version calls Nabal one of 갈멜 족속 and WEB says, “He was of the house of Caleb”; at 30:14 the Korean Revised Version has 갈멜 남방 where WEB has “the South of Caleb”. In both verses the two editions give one word different names. Both editions say at 25:2 that Nabal’s possessions were in Carmel. By these words of 25:3 and 30:14 this collection gives evidence neither to Carmel nor to Caleb, and does not decide which reading is right.

Unresolved interpretation: The Carmel of 1 Samuel, the Carmel the prophets name, and Mount Carmel
  • 1 Samuel 15:12 says that Samuel was told, “Saul came to Carmel, and behold, he set up a monument for himself, turned, passed on, and went down to Gilgal”, and 25:2 says, “There was a man in Maon whose possessions were in Carmel”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1SA 15:12–23, engwebp

      12Samuel rose early to meet Saul in the morning; and Samuel was told, saying, “Saul came to Carmel, and behold, he set up a monument for himself, turned, passed on, and went down to Gilgal.”

      13Samuel came to Saul; and Saul said to him, “You are blessed by the LORD! I have performed the commandment of the LORD.”

      14Samuel said, “Then what does this bleating of the sheep in my ears and the lowing of the cattle which I hear mean?”

      15Saul said, “They have brought them from the Amalekites; for the people spared the best of the sheep and of the cattle, to sacrifice to the LORD your God. We have utterly destroyed the rest.”

      16Then Samuel said to Saul, “Stay, and I will tell you what the LORD said to me last night.” He said to him, “Say on.”

      17Samuel said, “Though you were little in your own sight, weren’t you made the head of the tribes of Israel? The LORD anointed you king over Israel;

      18and the LORD sent you on a journey, and said, ‘Go, and utterly destroy the sinners the Amalekites, and fight against them until they are consumed.’

      19Why then didn’t you obey the LORD’s voice, but took the plunder, and did that which was evil in the LORD’s sight?”

      20Saul said to Samuel, “But I have obeyed the LORD’s voice, and have gone the way which the LORD sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites.

      21But the people took of the plunder, sheep and cattle, the best of the devoted things, to sacrifice to the LORD your God in Gilgal.”

      22Samuel said, “Has the LORD as great delight in burnt offerings and sacrifices, as in obeying the LORD’s voice? Behold, to obey is better than sacrifice, and to listen than the fat of rams.

      23For rebellion is as the sin of witchcraft, and stubbornness is as idolatry and teraphim. Because you have rejected the LORD’s word, he has also rejected you from being king.”

    • 1SA 25:2–3, engwebp

      2There was a man in Maon whose possessions were in Carmel; and the man was very great. He had three thousand sheep and a thousand goats; and he was shearing his sheep in Carmel.

      3Now the name of the man was Nabal; and the name of his wife Abigail. This woman was intelligent and had a beautiful face; but the man was surly and evil in his doings. He was of the house of Caleb.

  • Isaiah 33:9 says, “Bashan and Carmel are stripped bare”, 35:2 “the excellence of Carmel and Sharon”, Nahum 1:4 “Bashan and Carmel languish”, Jeremiah 46:18 “like Tabor among the mountains, and like Carmel by the sea”, and 50:19 “he will feed on Carmel and Bashan”.
    Source evidence (5)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • ISA 33:1–12, engwebp

      1Woe to you who destroy, but you weren’t destroyed, and who betray, but nobody betrayed you! When you have finished destroying, you will be destroyed; and when you have finished betrayal, you will be betrayed.

      2LORD, be gracious to us. We have waited for you. Be our strength every morning, our salvation also in the time of trouble.

      3At the noise of the thunder, the peoples have fled. When you lift yourself up, the nations are scattered.

      4Your plunder will be gathered as the caterpillar gathers. Men will leap on it as locusts leap.

      5The LORD is exalted, for he dwells on high. He has filled Zion with justice and righteousness.

      6There will be stability in your times, abundance of salvation, wisdom, and knowledge. The fear of the LORD is your treasure.

      7Behold, their valiant ones cry outside; the ambassadors of peace weep bitterly.

      8The highways are desolate. The traveling man ceases. The covenant is broken. He has despised the cities. He doesn’t respect man.

      9The land mourns and languishes. Lebanon is confounded and withers away. Sharon is like a desert, and Bashan and Carmel are stripped bare.

      10“Now I will arise,” says the LORD. “Now I will lift myself up. Now I will be exalted.

      11You will conceive chaff. You will give birth to stubble. Your breath is a fire that will devour you.

      12The peoples will be like the burning of lime, like thorns that are cut down and burned in the fire.

    • ISA 35:1–10, engwebp

      1The wilderness and the dry land will be glad. The desert will rejoice and blossom like a rose.

      2It will blossom abundantly, and rejoice even with joy and singing. Lebanon’s glory will be given to it, the excellence of Carmel and Sharon. They will see the LORD’s glory, the excellence of our God.

      3Strengthen the weak hands, and make the feeble knees firm.

      4Tell those who have a fearful heart, “Be strong! Don’t be afraid! Behold, your God will come with vengeance, God’s retribution. He will come and save you.

      5Then the eyes of the blind will be opened, and the ears of the deaf will be unstopped.

      6Then the lame man will leap like a deer, and the tongue of the mute will sing; for waters will break out in the wilderness, and streams in the desert.

      7The burning sand will become a pool, and the thirsty ground springs of water. Grass with reeds and rushes will be in the habitation of jackals, where they lay.

      8A highway will be there, a road, and it will be called “The Holy Way”. The unclean shall not pass over it, but it will be for those who walk in the Way. Wicked fools shall not go there.

      9No lion will be there, nor will any ravenous animal go up on it. They will not be found there; but the redeemed will walk there.

      10Then the LORD’s ransomed ones will return, and come with singing to Zion; and everlasting joy will be on their heads. They will obtain gladness and joy, and sorrow and sighing will flee away.”

    • JER 46:13–26, engwebp

      13The word that the LORD spoke to Jeremiah the prophet, how that Nebuchadnezzar king of Babylon should come and strike the land of Egypt:

      14“Declare in Egypt, publish in Migdol, and publish in Memphis and in Tahpanhes; say, ‘Stand up, and prepare, for the sword has devoured around you.’

      15Why are your strong ones swept away? They didn’t stand, because the LORD pushed them.

      16He made many to stumble. Yes, they fell on one another. They said, ‘Arise! Let’s go again to our own people, and to the land of our birth, from the oppressing sword.’

      17They cried there, ‘Pharaoh king of Egypt is but a noise; he has let the appointed time pass by.’

      18“As I live,” says the King, whose name is the LORD of Armies, “surely like Tabor among the mountains, and like Carmel by the sea, so he will come.

      19You daughter who dwells in Egypt, furnish yourself to go into captivity; for Memphis will become a desolation, and will be burned up, without inhabitant.

      20“Egypt is a very beautiful heifer; but destruction out of the north has come. It has come.

      21Also her hired men in the middle of her are like calves of the stall, for they also are turned back. They have fled away together. They didn’t stand, for the day of their calamity has come on them, the time of their visitation.

      22Its sound will go like the serpent, for they will march with an army, and come against her with axes, as wood cutters.

      23They will cut down her forest,” says the LORD, “though it can’t be searched; because they are more than the locusts, and are innumerable.

      24The daughter of Egypt will be disappointed; she will be delivered into the hand of the people of the north.”

      25The LORD of Armies, the God of Israel, says: “Behold, I will punish Amon of No, and Pharaoh, and Egypt, with her gods and her kings, even Pharaoh, and those who trust in him.

      26I will deliver them into the hand of those who seek their lives, and into the hand of Nebuchadnezzar king of Babylon, and into the hand of his servants. Afterwards it will be inhabited, as in the days of old,” says the LORD.

    • JER 50:11–20, engwebp

      11“Because you are glad, because you rejoice, O you who plunder my heritage, because you are wanton as a heifer that treads out the grain, and neigh as strong horses,

      12your mother will be utterly disappointed. She who bore you will be confounded. Behold, she will be the least of the nations, a wilderness, a dry land, and a desert.

      13Because of the LORD’s wrath she won’t be inhabited, but she will be wholly desolate. Everyone who goes by Babylon will be astonished, and hiss at all her plagues.

      14Set yourselves in array against Babylon all around, all you who bend the bow; shoot at her. Spare no arrows, for she has sinned against the LORD.

      15Shout against her all around. She has submitted herself. Her bulwarks have fallen. Her walls have been thrown down, for it is the vengeance of the LORD. Take vengeance on her. As she has done, do to her.

      16Cut off the sower from Babylon, and him who handles the sickle in the time of harvest. For fear of the oppressing sword, they will each return to their own people, and they will each flee to their own land.

      17“Israel is a hunted sheep. The lions have driven him away. First, the king of Assyria devoured him, and now at last Nebuchadnezzar king of Babylon has broken his bones.”

      18Therefore the LORD of Armies, the God of Israel, says: “Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria.

      19I will bring Israel again to his pasture, and he will feed on Carmel and Bashan. His soul will be satisfied on the hills of Ephraim and in Gilead.

      20In those days, and in that time,” says the LORD, “the iniquity of Israel will be sought for, and there will be none, also the sins of Judah, and they won’t be found; for I will pardon them whom I leave as a remnant.

    • NAM 1:1–8, engwebp

      1A revelation about Nineveh. The book of the vision of Nahum the Elkoshite.

      2The LORD is a jealous God and avenges. The LORD avenges and is full of wrath. The LORD takes vengeance on his adversaries, and he maintains wrath against his enemies.

      3The LORD is slow to anger, and great in power, and will by no means leave the guilty unpunished. The LORD has his way in the whirlwind and in the storm, and the clouds are the dust of his feet.

      4He rebukes the sea and makes it dry, and dries up all the rivers. Bashan and Carmel languish. The flower of Lebanon languishes.

      5The mountains quake before him, and the hills melt away. The earth trembles at his presence, yes, the world, and all who dwell in it.

      6Who can stand before his indignation? Who can endure the fierceness of his anger? His wrath is poured out like fire, and the rocks are broken apart by him.

      7The LORD is good, a stronghold in the day of trouble; and he knows those who take refuge in him.

      8But with an overflowing flood, he will make a full end of her place, and will pursue his enemies into darkness.

  • 1 Kings 18:20 says, “So Ahab sent to all the children of Israel, and gathered the prophets together to Mount Carmel”, and Amos 1:2 says, “the top of Carmel will wither.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • 1KI 18:17–20, engwebp

      17When Ahab saw Elijah, Ahab said to him, “Is that you, you troubler of Israel?”

      18He answered, “I have not troubled Israel, but you and your father’s house, in that you have forsaken the LORD’s commandments and you have followed the Baals.

      19Now therefore send, and gather to me all Israel to Mount Carmel, and four hundred fifty of the prophets of Baal, and four hundred of the prophets of the Asherah, who eat at Jezebel’s table.”

      20So Ahab sent to all the children of Israel, and gathered the prophets together to Mount Carmel.

    • AMO 1:1–2, engwebp

      1The words of Amos, who was among the herdsmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah and in the days of Jeroboam the son of Joash, king of Israel, two years before the earthquake.

      2He said: “The LORD will roar from Zion, and utter his voice from Jerusalem; and the pastures of the shepherds will mourn, and the top of Carmel will wither.”

1 Samuel 15:12 names the Carmel where Saul set up a monument, and 25:2 the Carmel where a man of Maon had his possessions. Isaiah 33:9, 35:2, Nahum 1:4 and Jeremiah 46:18, 50:19 name Carmel beside Bashan, Sharon, Lebanon and Tabor, and Jeremiah 46:18 calls it “Carmel by the sea”. 1 Kings 18:20 names Mount Carmel, and the Korean Revised Version writes Amos 1:2 the same way (갈멜산; WEB “the top of Carmel”). The text does not say whether the Carmel the prophets name is the Carmel of 1 Samuel, Mount Carmel or another place. This collection records the prophets’ Carmel under the entry of 1 Samuel, whose name it shares, and Mount Carmel by its own name as another entry, and does not decide whether they are one place.

The Migdol of Exodus 14:2 and Numbers 33:7, and the Migdol of Jeremiah 44:1 and 46:14

AI-assisted, human review pending, 2026-09-24

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The Migdol of Exodus 14:2 and Numbers 33:7, and the Migdol of Jeremiah 44:1 and 46:14
  • Exodus 14:2 says to encamp “before Pihahiroth, between Migdol and the sea”, and Numbers 33:7 says, “they encamped before Migdol.”
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • EXO 14:1–9, engwebp

      1The LORD spoke to Moses, saying,

      2“Speak to the children of Israel, that they turn back and encamp before Pihahiroth, between Migdol and the sea, before Baal Zephon. You shall encamp opposite it by the sea.

      3Pharaoh will say of the children of Israel, ‘They are entangled in the land. The wilderness has shut them in.’

      4I will harden Pharaoh’s heart, and he will follow after them; and I will get honor over Pharaoh, and over all his armies; and the Egyptians shall know that I am the LORD.” They did so.

      5The king of Egypt was told that the people had fled; and the heart of Pharaoh and of his servants was changed toward the people, and they said, “What is this we have done, that we have let Israel go from serving us?”

      6He prepared his chariot, and took his army with him;

      7and he took six hundred chosen chariots, and all the chariots of Egypt, with captains over all of them.

      8The LORD hardened the heart of Pharaoh king of Egypt, and he pursued the children of Israel; for the children of Israel went out with a high hand.

      9The Egyptians pursued them. All the horses and chariots of Pharaoh, his horsemen, and his army overtook them encamping by the sea, beside Pihahiroth, before Baal Zephon.

    • NUM 33:1–8, engwebp

      1These are the journeys of the children of Israel, when they went out of the land of Egypt by their armies under the hand of Moses and Aaron.

      2Moses wrote the starting points of their journeys by the commandment of the LORD. These are their journeys according to their starting points.

      3They traveled from Rameses in the first month, on the fifteenth day of the first month; on the next day after the Passover, the children of Israel went out with a high hand in the sight of all the Egyptians,

      4while the Egyptians were burying all their firstborn, whom the LORD had struck among them. The LORD also executed judgments on their gods.

      5The children of Israel traveled from Rameses, and encamped in Succoth.

      6They traveled from Succoth, and encamped in Etham, which is in the edge of the wilderness.

      7They traveled from Etham, and turned back to Pihahiroth, which is before Baal Zephon, and they encamped before Migdol.

      8They traveled from before Hahiroth, and crossed through the middle of the sea into the wilderness. They went three days’ journey in the wilderness of Etham, and encamped in Marah.

  • Jeremiah 44:1 names “all the Jews who lived in the land of Egypt, who lived at Migdol, and at Tahpanhes, and at Memphis, and in the country of Pathros”, and 46:14 says, “Declare in Egypt, publish in Migdol, and publish in Memphis and in Tahpanhes”.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JER 44:1–14, engwebp

      1The word that came to Jeremiah concerning all the Jews who lived in the land of Egypt, who lived at Migdol, and at Tahpanhes, and at Memphis, and in the country of Pathros, saying,

      2“The LORD of Armies, the God of Israel, says: ‘You have seen all the evil that I have brought on Jerusalem, and on all the cities of Judah. Behold, today they are a desolation, and no man dwells in them,

      3because of their wickedness which they have committed to provoke me to anger, in that they went to burn incense, to serve other gods that they didn’t know, neither they, nor you, nor your fathers.

      4However I sent to you all my servants the prophets, rising up early and sending them, saying, “Oh, don’t do this abominable thing that I hate.”

      5But they didn’t listen and didn’t incline their ear. They didn’t turn from their wickedness, to stop burning incense to other gods.

      6Therefore my wrath and my anger was poured out, and was kindled in the cities of Judah and in the streets of Jerusalem; and they are wasted and desolate, as it is today.’

      7“Therefore now the LORD, the God of Armies, the God of Israel, says: ‘Why do you commit great evil against your own souls, to cut off from yourselves man and woman, infant and nursing child out of the middle of Judah, to leave yourselves no one remaining,

      8in that you provoke me to anger with the works of your hands, burning incense to other gods in the land of Egypt where you have gone to live, that you may be cut off, and that you may be a curse and a reproach among all the nations of the earth?

      9Have you forgotten the wickedness of your fathers, the wickedness of the kings of Judah, the wickedness of their wives, your own wickedness, and the wickedness of your wives which they committed in the land of Judah and in the streets of Jerusalem?

      10They are not humbled even to this day, neither have they feared, nor walked in my law, nor in my statutes, that I set before you and before your fathers.’

      11“Therefore the LORD of Armies, the God of Israel, says: ‘Behold, I will set my face against you for evil, even to cut off all Judah.

      12I will take the remnant of Judah that have set their faces to go into the land of Egypt to live there, and they will all be consumed. They will fall in the land of Egypt. They will be consumed by the sword and by the famine. They will die, from the least even to the greatest, by the sword and by the famine. They will be an object of horror, an astonishment, a curse, and a reproach.

      13For I will punish those who dwell in the land of Egypt, as I have punished Jerusalem, by the sword, by the famine, and by the pestilence;

      14so that none of the remnant of Judah, who have gone into the land of Egypt to live there, will escape or be left to return into the land of Judah, to which they have a desire to return to dwell there; for no one will return except those who will escape.’”

    • JER 46:13–26, engwebp

      13The word that the LORD spoke to Jeremiah the prophet, how that Nebuchadnezzar king of Babylon should come and strike the land of Egypt:

      14“Declare in Egypt, publish in Migdol, and publish in Memphis and in Tahpanhes; say, ‘Stand up, and prepare, for the sword has devoured around you.’

      15Why are your strong ones swept away? They didn’t stand, because the LORD pushed them.

      16He made many to stumble. Yes, they fell on one another. They said, ‘Arise! Let’s go again to our own people, and to the land of our birth, from the oppressing sword.’

      17They cried there, ‘Pharaoh king of Egypt is but a noise; he has let the appointed time pass by.’

      18“As I live,” says the King, whose name is the LORD of Armies, “surely like Tabor among the mountains, and like Carmel by the sea, so he will come.

      19You daughter who dwells in Egypt, furnish yourself to go into captivity; for Memphis will become a desolation, and will be burned up, without inhabitant.

      20“Egypt is a very beautiful heifer; but destruction out of the north has come. It has come.

      21Also her hired men in the middle of her are like calves of the stall, for they also are turned back. They have fled away together. They didn’t stand, for the day of their calamity has come on them, the time of their visitation.

      22Its sound will go like the serpent, for they will march with an army, and come against her with axes, as wood cutters.

      23They will cut down her forest,” says the LORD, “though it can’t be searched; because they are more than the locusts, and are innumerable.

      24The daughter of Egypt will be disappointed; she will be delivered into the hand of the people of the north.”

      25The LORD of Armies, the God of Israel, says: “Behold, I will punish Amon of No, and Pharaoh, and Egypt, with her gods and her kings, even Pharaoh, and those who trust in him.

      26I will deliver them into the hand of those who seek their lives, and into the hand of Nebuchadnezzar king of Babylon, and into the hand of his servants. Afterwards it will be inhabited, as in the days of old,” says the LORD.

Exodus 14:2 and Numbers 33:7 name the Migdol beside Pihahiroth where the children of Israel encamped; Jeremiah 44:1 and 46:14 name Migdol with Tahpanhes and Memphis among the places in the land of Egypt where the Jews lived. The text does not say whether the two are one place. This collection records both under one entry, whose name they share, and does not decide whether they are one place. At Ezekiel 29:10 and 30:6 only the Korean Revised Version names 믹돌 (WEB: “the tower of Seveneh”), and the entry takes nothing from those verses.

Satan’s prediction about Job

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Satan’s prediction about Job
  • KRV: Satan predicts Job will “curse” God.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 1:6–12, engwebp

      6Now on the day when God’s sons came to present themselves before the LORD, Satan also came among them.

      7The LORD said to Satan, “Where have you come from?” Then Satan answered the LORD, and said, “From going back and forth on the earth, and from walking up and down in it.”

      8The LORD said to Satan, “Have you considered my servant, Job? For there is no one like him on the earth, a blameless and an upright man, one who fears God, and turns away from evil.”

      9Then Satan answered the LORD, and said, “Does Job fear God for nothing?

      10Haven’t you made a hedge around him, and around his house, and around all that he has, on every side? You have blessed the work of his hands, and his substance is increased in the land.

      11But stretch out your hand now, and touch all that he has, and he will renounce you to your face.”

      12The LORD said to Satan, “Behold, all that he has is in your power. Only on himself don’t stretch out your hand.” So Satan went out from the presence of the LORD.

  • WEB: Satan predicts Job will “renounce” God.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 1:6–12, engwebp

      6Now on the day when God’s sons came to present themselves before the LORD, Satan also came among them.

      7The LORD said to Satan, “Where have you come from?” Then Satan answered the LORD, and said, “From going back and forth on the earth, and from walking up and down in it.”

      8The LORD said to Satan, “Have you considered my servant, Job? For there is no one like him on the earth, a blameless and an upright man, one who fears God, and turns away from evil.”

      9Then Satan answered the LORD, and said, “Does Job fear God for nothing?

      10Haven’t you made a hedge around him, and around his house, and around all that he has, on every side? You have blessed the work of his hands, and his substance is increased in the land.

      11But stretch out your hand now, and touch all that he has, and he will renounce you to your face.”

      12The LORD said to Satan, “Behold, all that he has is in your power. Only on himself don’t stretch out your hand.” So Satan went out from the presence of the LORD.

Preserve each edition’s wording and leave any merged interpretation for human review.

Satan’s second prediction

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Satan’s second prediction
  • KRV: Satan predicts Job will “curse” God.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 2:1–6, engwebp

      1Again, on the day when God’s sons came to present themselves before the LORD, Satan came also among them to present himself before the LORD.

      2The LORD said to Satan, “Where have you come from?” Satan answered the LORD, and said, “From going back and forth on the earth, and from walking up and down in it.”

      3The LORD said to Satan, “Have you considered my servant Job? For there is no one like him on the earth, a blameless and an upright man, one who fears God, and turns away from evil. He still maintains his integrity, although you incited me against him, to ruin him without cause.”

      4Satan answered the LORD, and said, “Skin for skin. Yes, all that a man has he will give for his life.

      5But stretch out your hand now, and touch his bone and his flesh, and he will renounce you to your face.”

      6The LORD said to Satan, “Behold, he is in your hand. Only spare his life.”

  • WEB: Satan predicts Job will “renounce” God.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 2:1–6, engwebp

      1Again, on the day when God’s sons came to present themselves before the LORD, Satan came also among them to present himself before the LORD.

      2The LORD said to Satan, “Where have you come from?” Satan answered the LORD, and said, “From going back and forth on the earth, and from walking up and down in it.”

      3The LORD said to Satan, “Have you considered my servant Job? For there is no one like him on the earth, a blameless and an upright man, one who fears God, and turns away from evil. He still maintains his integrity, although you incited me against him, to ruin him without cause.”

      4Satan answered the LORD, and said, “Skin for skin. Yes, all that a man has he will give for his life.

      5But stretch out your hand now, and touch his bone and his flesh, and he will renounce you to your face.”

      6The LORD said to Satan, “Behold, he is in your hand. Only spare his life.”

Preserve each edition’s wording and leave any merged interpretation for human review.

The words of Job’s wife

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The words of Job’s wife
  • KRV: Job’s wife says to “curse” God and die.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

  • WEB: Job’s wife says to “renounce” God and die.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

Preserve each edition’s wording and leave any merged interpretation for human review.

What Job says people should receive

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: What Job says people should receive
  • KRV: Job speaks of receiving “calamity” from God.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 2:10, engwebp

      10But he said to her, “You speak as one of the foolish women would speak. What? Shall we receive good at the hand of God, and shall we not receive evil?” In all this Job didn’t sin with his lips.

  • WEB: Job speaks of receiving “evil” from God.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 2:10, engwebp

      10But he said to her, “You speak as one of the foolish women would speak. What? Shall we receive good at the hand of God, and shall we not receive evil?” In all this Job didn’t sin with his lips.

Preserve each edition’s wording and leave any merged interpretation for human review.

Creature image in Job’s lament

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Creature image in Job’s lament
  • KRV: Verse 8 speaks of those ready to rouse a “great crocodile.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 3:1–10, engwebp

      1After this Job opened his mouth, and cursed the day of his birth.

      2Job answered:

      3“Let the day perish in which I was born, the night which said, ‘There is a boy conceived.’

      4Let that day be darkness. Don’t let God from above seek for it, neither let the light shine on it.

      5Let darkness and the shadow of death claim it for their own. Let a cloud dwell on it. Let all that makes the day black terrify it.

      6As for that night, let thick darkness seize on it. Let it not rejoice among the days of the year. Let it not come into the number of the months.

      7Behold, let that night be barren. Let no joyful voice come therein.

      8Let them curse it who curse the day, who are ready to rouse up leviathan.

      9Let the stars of its twilight be dark. Let it look for light, but have none, neither let it see the eyelids of the morning,

      10because it didn’t shut up the doors of my mother’s womb, nor did it hide trouble from my eyes.

  • WEB: Verse 8 says “leviathan”.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 3:1–10, engwebp

      1After this Job opened his mouth, and cursed the day of his birth.

      2Job answered:

      3“Let the day perish in which I was born, the night which said, ‘There is a boy conceived.’

      4Let that day be darkness. Don’t let God from above seek for it, neither let the light shine on it.

      5Let darkness and the shadow of death claim it for their own. Let a cloud dwell on it. Let all that makes the day black terrify it.

      6As for that night, let thick darkness seize on it. Let it not rejoice among the days of the year. Let it not come into the number of the months.

      7Behold, let that night be barren. Let no joyful voice come therein.

      8Let them curse it who curse the day, who are ready to rouse up leviathan.

      9Let the stars of its twilight be dark. Let it look for light, but have none, neither let it see the eyelids of the morning,

      10because it didn’t shut up the doors of my mother’s womb, nor did it hide trouble from my eyes.

Preserve each edition’s wording and leave any merged interpretation for human review.

Human labor or warfare (Job 7:1)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Human labor or warfare (Job 7:1)
  • KRV: KRV says human life has “warfare.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 7:1–6, engwebp

      1“Isn’t a man forced to labor on earth? Aren’t his days like the days of a hired hand?

      2As a servant who earnestly desires the shadow, as a hireling who looks for his wages,

      3so I am made to possess months of misery, wearisome nights are appointed to me.

      4When I lie down, I say, ‘When will I arise, and the night be gone?’ I toss and turn until the dawning of the day.

      5My flesh is clothed with worms and clods of dust. My skin closes up, and breaks out afresh.

      6My days are swifter than a weaver’s shuttle, and are spent without hope.

  • WEB: WEB asks whether a person is forced to “labor” on earth.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 7:1–6, engwebp

      1“Isn’t a man forced to labor on earth? Aren’t his days like the days of a hired hand?

      2As a servant who earnestly desires the shadow, as a hireling who looks for his wages,

      3so I am made to possess months of misery, wearisome nights are appointed to me.

      4When I lie down, I say, ‘When will I arise, and the night be gone?’ I toss and turn until the dawning of the day.

      5My flesh is clothed with worms and clods of dust. My skin closes up, and breaks out afresh.

      6My days are swifter than a weaver’s shuttle, and are spent without hope.

Preserve both editions’ wording; interpretation and application await human review.

Job’s children: conditional or asserted sin (Job 8:4)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07 flagged this wording:

  • The Korean summary names Iob, and the verses this entry cites do not

Flagged means the cited passages do not carry the wording, not that the wording is wrong.

Unresolved interpretation: Job’s children: conditional or asserted sin (Job 8:4)
  • KRV: In Bildad’s speech, KRV states that the children sinned and were delivered over for that reason.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 8:2–4, engwebp

      2“How long will you speak these things? Shall the words of your mouth be a mighty wind?

      3Does God pervert justice? Or does the Almighty pervert righteousness?

      4If your children have sinned against him, he has delivered them into the hand of their disobedience.

  • WEB: WEB makes Bildad’s premise conditional: “If your children have sinned.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 8:2–4, engwebp

      2“How long will you speak these things? Shall the words of your mouth be a mighty wind?

      3Does God pervert justice? Or does the Almighty pervert righteousness?

      4If your children have sinned against him, he has delivered them into the hand of their disobedience.

Preserve both editions’ wording; interpretation and application await human review.

Wisdom’s two sides or breadth of knowledge (Job 11:6)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07 flagged this wording:

  • The Korean summary names Iob, and the verses this entry cites do not

Flagged means the cited passages do not carry the wording, not that the wording is wrong.

Unresolved interpretation: Wisdom’s two sides or breadth of knowledge (Job 11:6)
  • KRV: KRV speaks of the breadth of God’s knowledge.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 11:2–6, engwebp

      2“Shouldn’t the multitude of words be answered? Should a man full of talk be justified?

      3Should your boastings make men hold their peace? When you mock, will no man make you ashamed?

      4For you say, ‘My doctrine is pure. I am clean in your eyes.’

      5But oh that God would speak, and open his lips against you,

      6that he would show you the secrets of wisdom! For true wisdom has two sides. Know therefore that God exacts of you less than your iniquity deserves.

  • WEB: WEB says that true wisdom has “two sides.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 11:2–6, engwebp

      2“Shouldn’t the multitude of words be answered? Should a man full of talk be justified?

      3Should your boastings make men hold their peace? When you mock, will no man make you ashamed?

      4For you say, ‘My doctrine is pure. I am clean in your eyes.’

      5But oh that God would speak, and open his lips against you,

      6that he would show you the secrets of wisdom! For true wisdom has two sides. Know therefore that God exacts of you less than your iniquity deserves.

Preserve both editions’ wording; interpretation and application await human review.

The fool and the wild donkey’s colt (Job 11:12)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: The fool and the wild donkey’s colt (Job 11:12)
  • KRV: KRV says an empty person lacks understanding and is born like a wild donkey’s colt.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 11:7–12, engwebp

      7“Can you fathom the mystery of God? Or can you probe the limits of the Almighty?

      8They are high as heaven. What can you do? They are deeper than Sheol. What can you know?

      9Its measure is longer than the earth, and broader than the sea.

      10If he passes by, or confines, or convenes a court, then who can oppose him?

      11For he knows false men. He sees iniquity also, even though he doesn’t consider it.

      12An empty-headed man becomes wise when a man is born as a wild donkey’s colt.

  • WEB: WEB casts becoming wise as an impossible condition: when a man is born a wild donkey’s colt.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 11:7–12, engwebp

      7“Can you fathom the mystery of God? Or can you probe the limits of the Almighty?

      8They are high as heaven. What can you do? They are deeper than Sheol. What can you know?

      9Its measure is longer than the earth, and broader than the sea.

      10If he passes by, or confines, or convenes a court, then who can oppose him?

      11For he knows false men. He sees iniquity also, even though he doesn’t consider it.

      12An empty-headed man becomes wise when a man is born as a wild donkey’s colt.

Preserve both editions’ wording; interpretation and application await human review.

A god in robbers’ hands or God’s provision (Job 12:6)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: A god in robbers’ hands or God’s provision (Job 12:6)
  • KRV: KRV says God has given abundantly into the robbers’ hands.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 12:2–6, engwebp

      2“No doubt, but you are the people, and wisdom will die with you.

      3But I have understanding as well as you; I am not inferior to you. Yes, who doesn’t know such things as these?

      4I am like one who is a joke to his neighbor, I, who called on God, and he answered. The just, the blameless man is a joke.

      5In the thought of him who is at ease there is contempt for misfortune. It is ready for them whose foot slips.

      6The tents of robbers prosper. Those who provoke God are secure, who carry their god in their hands.

  • WEB: WEB says the robbers carry their god in their hands.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 12:2–6, engwebp

      2“No doubt, but you are the people, and wisdom will die with you.

      3But I have understanding as well as you; I am not inferior to you. Yes, who doesn’t know such things as these?

      4I am like one who is a joke to his neighbor, I, who called on God, and he answered. The just, the blameless man is a joke.

      5In the thought of him who is at ease there is contempt for misfortune. It is ready for them whose foot slips.

      6The tents of robbers prosper. Those who provoke God are secure, who carry their god in their hands.

Preserve both editions’ wording; interpretation and application await human review.

Kinship of those who find Job repulsive (Job 19:17)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Kinship of those who find Job repulsive (Job 19:17)
  • KRV: KRV says “my kin also detest me,” with a broad kinship term.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 19:13–20, engwebp

      13“He has put my brothers far from me. My acquaintances are wholly estranged from me.

      14My relatives have gone away. My familiar friends have forgotten me.

      15Those who dwell in my house and my maids consider me a stranger. I am an alien in their sight.

      16I call to my servant, and he gives me no answer. I beg him with my mouth.

      17My breath is offensive to my wife. I am loathsome to the children of my own mother.

      18Even young children despise me. If I arise, they speak against me.

      19All my familiar friends abhor me. They whom I loved have turned against me.

      20My bones stick to my skin and to my flesh. I have escaped by the skin of my teeth.

  • WEB: WEB says he is loathsome to “the children of my own mother,” a narrower kinship expression.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 19:13–20, engwebp

      13“He has put my brothers far from me. My acquaintances are wholly estranged from me.

      14My relatives have gone away. My familiar friends have forgotten me.

      15Those who dwell in my house and my maids consider me a stranger. I am an alien in their sight.

      16I call to my servant, and he gives me no answer. I beg him with my mouth.

      17My breath is offensive to my wife. I am loathsome to the children of my own mother.

      18Even young children despise me. If I arise, they speak against me.

      19All my familiar friends abhor me. They whom I loved have turned against me.

      20My bones stick to my skin and to my flesh. I have escaped by the skin of my teeth.

Preserve both editions’ wording; interpretation and application await human review.

Job’s condition when seeing God (Job 19:26)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Job’s condition when seeing God (Job 19:26)
  • KRV: KRV says Job will see God “outside the flesh” after his skin decays.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 19:23–27, engwebp

      23“Oh that my words were now written! Oh that they were inscribed in a book!

      24That with an iron pen and lead they were engraved in the rock forever!

      25But as for me, I know that my Redeemer lives. In the end, he will stand upon the earth.

      26After my skin is destroyed, then I will see God in my flesh,

      27whom I, even I, will see on my side. My eyes will see, and not as a stranger. “My heart is consumed within me.

  • WEB: WEB says Job will see God “in my flesh” after his skin is destroyed.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 19:23–27, engwebp

      23“Oh that my words were now written! Oh that they were inscribed in a book!

      24That with an iron pen and lead they were engraved in the rock forever!

      25But as for me, I know that my Redeemer lives. In the end, he will stand upon the earth.

      26After my skin is destroyed, then I will see God in my flesh,

      27whom I, even I, will see on my side. My eyes will see, and not as a stranger. “My heart is consumed within me.

Preserve both editions’ wording; interpretation and application await human review.

What weighs heavily against Job’s groaning (Job 23:2)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: What weighs heavily against Job’s groaning (Job 23:2)
  • KRV: KRV says the calamity he receives is heavier than his groaning.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 23:1–7, engwebp

      1Then Job answered,

      2“Even today my complaint is rebellious. His hand is heavy in spite of my groaning.

      3Oh that I knew where I might find him! That I might come even to his seat!

      4I would set my cause in order before him, and fill my mouth with arguments.

      5I would know the words which he would answer me, and understand what he would tell me.

      6Would he contend with me in the greatness of his power? No, but he would listen to me.

      7There the upright might reason with him, so I should be delivered forever from my judge.

  • WEB: WEB says “his hand is heavy” in spite of Job’s groaning.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 23:1–7, engwebp

      1Then Job answered,

      2“Even today my complaint is rebellious. His hand is heavy in spite of my groaning.

      3Oh that I knew where I might find him! That I might come even to his seat!

      4I would set my cause in order before him, and fill my mouth with arguments.

      5I would know the words which he would answer me, and understand what he would tell me.

      6Would he contend with me in the greatness of his power? No, but he would listen to me.

      7There the upright might reason with him, so I should be delivered forever from my judge.

Preserve both editions’ wording; interpretation and application await human review.

God’s response to wrong in the city (Job 24:12)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: God’s response to wrong in the city (Job 24:12)
  • KRV: KRV says God does not see the injustice.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 24:5–12, engwebp

      5Behold, as wild donkeys in the desert, they go out to their work, seeking diligently for food. The wilderness yields them bread for their children.

      6They cut their food in the field. They glean the vineyard of the wicked.

      7They lie all night naked without clothing, and have no covering in the cold.

      8They are wet with the showers of the mountains, and embrace the rock for lack of a shelter.

      9There are those who pluck the fatherless from the breast, and take a pledge of the poor,

      10so that they go around naked without clothing. Being hungry, they carry the sheaves.

      11They make oil within the walls of these men. They tread wine presses, and suffer thirst.

      12From out of the populous city, men groan. The soul of the wounded cries out, yet God doesn’t regard the folly.

  • WEB: WEB says God does not regard the folly.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 24:5–12, engwebp

      5Behold, as wild donkeys in the desert, they go out to their work, seeking diligently for food. The wilderness yields them bread for their children.

      6They cut their food in the field. They glean the vineyard of the wicked.

      7They lie all night naked without clothing, and have no covering in the cold.

      8They are wet with the showers of the mountains, and embrace the rock for lack of a shelter.

      9There are those who pluck the fatherless from the breast, and take a pledge of the poor,

      10so that they go around naked without clothing. Being hungry, they carry the sheaves.

      11They make oil within the walls of these men. They tread wine presses, and suffer thirst.

      12From out of the populous city, men groan. The soul of the wounded cries out, yet God doesn’t regard the folly.

Preserve both editions’ wording; interpretation and application await human review.

Movement of departed spirits beneath the waters (Job 26:5)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Movement of departed spirits beneath the waters (Job 26:5)
  • KRV: KRV says departed spirits rise or depart from under the waters and their inhabitants.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 26:5–14, engwebp

      5“The departed spirits tremble, those beneath the waters and all that live in them.

      6Sheol is naked before God, and Abaddon has no covering.

      7He stretches out the north over empty space, and hangs the earth on nothing.

      8He binds up the waters in his thick clouds, and the cloud is not burst under them.

      9He encloses the face of his throne, and spreads his cloud on it.

      10He has described a boundary on the surface of the waters, and to the confines of light and darkness.

      11The pillars of heaven tremble and are astonished at his rebuke.

      12He stirs up the sea with his power, and by his understanding he strikes through Rahab.

      13By his Spirit the heavens are garnished. His hand has pierced the swift serpent.

      14Behold, these are but the outskirts of his ways. How small a whisper do we hear of him! But the thunder of his power who can understand?”

  • WEB: WEB says the departed spirits tremble beneath the waters.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 26:5–14, engwebp

      5“The departed spirits tremble, those beneath the waters and all that live in them.

      6Sheol is naked before God, and Abaddon has no covering.

      7He stretches out the north over empty space, and hangs the earth on nothing.

      8He binds up the waters in his thick clouds, and the cloud is not burst under them.

      9He encloses the face of his throne, and spreads his cloud on it.

      10He has described a boundary on the surface of the waters, and to the confines of light and darkness.

      11The pillars of heaven tremble and are astonished at his rebuke.

      12He stirs up the sea with his power, and by his understanding he strikes through Rahab.

      13By his Spirit the heavens are garnished. His hand has pierced the swift serpent.

      14Behold, these are but the outskirts of his ways. How small a whisper do we hear of him! But the thunder of his power who can understand?”

Preserve both editions’ wording; interpretation and application await human review.

What the rich person does not do again (Job 27:19)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: What the rich person does not do again (Job 27:19)
  • KRV: KRV says the rich person lies down but does not return to his ancestors.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 27:13–23, engwebp

      13“This is the portion of a wicked man with God, the heritage of oppressors, which they receive from the Almighty.

      14If his children are multiplied, it is for the sword. His offspring will not be satisfied with bread.

      15Those who remain of him will be buried in death. His widows will make no lamentation.

      16Though he heap up silver as the dust, and prepare clothing as the clay;

      17he may prepare it, but the just will put it on, and the innocent will divide the silver.

      18He builds his house as the moth, as a booth which the watchman makes.

      19He lies down rich, but he will not do so again. He opens his eyes, and he is not.

      20Terrors overtake him like waters. A storm steals him away in the night.

      21The east wind carries him away, and he departs. It sweeps him out of his place.

      22For it hurls at him, and does not spare, as he flees away from his hand.

      23Men will clap their hands at him, and will hiss him out of his place.

  • WEB: WEB says the rich person lies down rich but will not do so again.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 27:13–23, engwebp

      13“This is the portion of a wicked man with God, the heritage of oppressors, which they receive from the Almighty.

      14If his children are multiplied, it is for the sword. His offspring will not be satisfied with bread.

      15Those who remain of him will be buried in death. His widows will make no lamentation.

      16Though he heap up silver as the dust, and prepare clothing as the clay;

      17he may prepare it, but the just will put it on, and the innocent will divide the silver.

      18He builds his house as the moth, as a booth which the watchman makes.

      19He lies down rich, but he will not do so again. He opens his eyes, and he is not.

      20Terrors overtake him like waters. A storm steals him away in the night.

      21The east wind carries him away, and he departs. It sweeps him out of his place.

      22For it hurls at him, and does not spare, as he flees away from his hand.

      23Men will clap their hands at him, and will hiss him out of his place.

Preserve both editions’ wording; interpretation and application await human review.

Job’s darkened condition and the sun (Job 30:28)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Job’s darkened condition and the sun (Job 30:28)
  • KRV: KRV says Job’s skin has darkened without exposure to sunlight.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 30:24–31, engwebp

      24“However doesn’t one stretch out a hand in his fall? Or in his calamity therefore cry for help?

      25Didn’t I weep for him who was in trouble? Wasn’t my soul grieved for the needy?

      26When I looked for good, then evil came. When I waited for light, darkness came.

      27My heart is troubled, and doesn’t rest. Days of affliction have come on me.

      28I go mourning without the sun. I stand up in the assembly, and cry for help.

      29I am a brother to jackals, and a companion to ostriches.

      30My skin grows black and peels from me. My bones are burned with heat.

      31Therefore my harp has turned to mourning, and my pipe into the voice of those who weep.

  • WEB: WEB says Job goes mourning “without the sun,” without specifying darkened skin in this verse.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 30:24–31, engwebp

      24“However doesn’t one stretch out a hand in his fall? Or in his calamity therefore cry for help?

      25Didn’t I weep for him who was in trouble? Wasn’t my soul grieved for the needy?

      26When I looked for good, then evil came. When I waited for light, darkness came.

      27My heart is troubled, and doesn’t rest. Days of affliction have come on me.

      28I go mourning without the sun. I stand up in the assembly, and cry for help.

      29I am a brother to jackals, and a companion to ostriches.

      30My skin grows black and peels from me. My bones are burned with heat.

      31Therefore my harp has turned to mourning, and my pipe into the voice of those who weep.

Preserve both editions’ wording; interpretation and application await human review.

Combined KRV verses 33–34 and Adam/other-person wording (Job 31:33)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Combined KRV verses 33–34 and Adam/other-person wording (Job 31:33)
  • KRV: The Korean Bible Society presents verses 33–34 as one sentence with “like another person” and a Hebrew “Adam” note. The per-verse JSON carries that combined sentence in both entries.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 31:29–34, engwebp

      29“If I have rejoiced at the destruction of him who hated me, or lifted up myself when evil found him

      30(I have certainly not allowed my mouth to sin by asking his life with a curse);

      31if the men of my tent have not said, ‘Who can find one who has not been filled with his meat?’

      32(the foreigner has not camped in the street, but I have opened my doors to the traveler);

      33if like Adam I have covered my transgressions, by hiding my iniquity in my heart,

      34because I feared the great multitude, and the contempt of families terrified me, so that I kept silence, and didn’t go out of the door—

  • WEB: WEB asks whether Job concealed his transgressions “like Adam” and hid iniquity in his heart.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 31:29–34, engwebp

      29“If I have rejoiced at the destruction of him who hated me, or lifted up myself when evil found him

      30(I have certainly not allowed my mouth to sin by asking his life with a curse);

      31if the men of my tent have not said, ‘Who can find one who has not been filled with his meat?’

      32(the foreigner has not camped in the street, but I have opened my doors to the traveler);

      33if like Adam I have covered my transgressions, by hiding my iniquity in my heart,

      34because I feared the great multitude, and the contempt of families terrified me, so that I kept silence, and didn’t go out of the door—

Preserve both editions’ wording; interpretation and application await human review.

Combined KRV verses 10–11 and WEB verse division (Job 35:11)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Combined KRV verses 10–11 and WEB verse division (Job 35:11)
  • KRV: The Korean Bible Society presents verses 10–11 as one sentence. The per-verse JSON carries that combined sentence in both entries.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 35:9–16, engwebp

      9“By reason of the multitude of oppressions they cry out. They cry for help by reason of the arm of the mighty.

      10But no one says, ‘Where is God my Maker, who gives songs in the night,

      11who teaches us more than the animals of the earth, and makes us wiser than the birds of the sky?’

      12There they cry, but no one answers, because of the pride of evil men.

      13Surely God will not hear an empty cry, neither will the Almighty regard it.

      14How much less when you say you don’t see him. The cause is before him, and you wait for him!

      15But now, because he has not visited in his anger, neither does he greatly regard arrogance,

      16therefore Job opens his mouth with empty talk, and he multiplies words without knowledge.”

  • WEB: WEB separates verse 10’s question about seeking the Maker from verse 11’s teaching beyond animals and birds.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 35:9–16, engwebp

      9“By reason of the multitude of oppressions they cry out. They cry for help by reason of the arm of the mighty.

      10But no one says, ‘Where is God my Maker, who gives songs in the night,

      11who teaches us more than the animals of the earth, and makes us wiser than the birds of the sky?’

      12There they cry, but no one answers, because of the pride of evil men.

      13Surely God will not hear an empty cry, neither will the Almighty regard it.

      14How much less when you say you don’t see him. The cause is before him, and you wait for him!

      15But now, because he has not visited in his anger, neither does he greatly regard arrogance,

      16therefore Job opens his mouth with empty talk, and he multiplies words without knowledge.”

Preserve both editions’ wording; interpretation and application await human review.

Anger and bribe versus chastening and ransom (Job 36:18)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07 flagged this wording:

  • The Korean summary names Iob, and the verses this entry cites do not

Flagged means the cited passages do not carry the wording, not that the wording is wrong.

Unresolved interpretation: Anger and bribe versus chastening and ransom (Job 36:18)
  • KRV: KRV warns against resisting chastening in anger and going astray despite a great ransom.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 36:16–23, engwebp

      16Yes, he would have allured you out of distress, into a wide place, where there is no restriction. That which is set on your table would be full of fatness.

      17“But you are full of the judgment of the wicked. Judgment and justice take hold of you.

      18Don’t let riches entice you to wrath, neither let the great size of a bribe turn you aside.

      19Would your wealth sustain you in distress, or all the might of your strength?

      20Don’t desire the night, when people are cut off in their place.

      21Take heed, don’t regard iniquity; for you have chosen this rather than affliction.

      22Behold, God is exalted in his power. Who is a teacher like him?

      23Who has prescribed his way for him? Or who can say, ‘You have committed unrighteousness’?

  • WEB: WEB warns against riches enticing one to wrath and a large bribe turning one aside.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 36:16–23, engwebp

      16Yes, he would have allured you out of distress, into a wide place, where there is no restriction. That which is set on your table would be full of fatness.

      17“But you are full of the judgment of the wicked. Judgment and justice take hold of you.

      18Don’t let riches entice you to wrath, neither let the great size of a bribe turn you aside.

      19Would your wealth sustain you in distress, or all the might of your strength?

      20Don’t desire the night, when people are cut off in their place.

      21Take heed, don’t regard iniquity; for you have chosen this rather than affliction.

      22Behold, God is exalted in his power. Who is a teacher like him?

      23Who has prescribed his way for him? Or who can say, ‘You have committed unrighteousness’?

Preserve both editions’ wording; interpretation and application await human review.

Unresolved interpretation: Cry versus wealth (Job 36:19)
  • KRV: KRV asks whether Job’s cry or strength can help him in distress.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 36:16–23, engwebp

      16Yes, he would have allured you out of distress, into a wide place, where there is no restriction. That which is set on your table would be full of fatness.

      17“But you are full of the judgment of the wicked. Judgment and justice take hold of you.

      18Don’t let riches entice you to wrath, neither let the great size of a bribe turn you aside.

      19Would your wealth sustain you in distress, or all the might of your strength?

      20Don’t desire the night, when people are cut off in their place.

      21Take heed, don’t regard iniquity; for you have chosen this rather than affliction.

      22Behold, God is exalted in his power. Who is a teacher like him?

      23Who has prescribed his way for him? Or who can say, ‘You have committed unrighteousness’?

  • WEB: WEB asks whether wealth or strength can sustain him in distress.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 36:16–23, engwebp

      16Yes, he would have allured you out of distress, into a wide place, where there is no restriction. That which is set on your table would be full of fatness.

      17“But you are full of the judgment of the wicked. Judgment and justice take hold of you.

      18Don’t let riches entice you to wrath, neither let the great size of a bribe turn you aside.

      19Would your wealth sustain you in distress, or all the might of your strength?

      20Don’t desire the night, when people are cut off in their place.

      21Take heed, don’t regard iniquity; for you have chosen this rather than affliction.

      22Behold, God is exalted in his power. Who is a teacher like him?

      23Who has prescribed his way for him? Or who can say, ‘You have committed unrighteousness’?

Preserve both editions’ wording; interpretation and application await human review.

Cry versus wealth (Job 36:19)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07 flagged this wording:

  • The Korean summary names Iob, and the verses this entry cites do not

Flagged means the cited passages do not carry the wording, not that the wording is wrong.

Unresolved interpretation: Anger and bribe versus chastening and ransom (Job 36:18)
  • KRV: KRV warns against resisting chastening in anger and going astray despite a great ransom.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 36:16–23, engwebp

      16Yes, he would have allured you out of distress, into a wide place, where there is no restriction. That which is set on your table would be full of fatness.

      17“But you are full of the judgment of the wicked. Judgment and justice take hold of you.

      18Don’t let riches entice you to wrath, neither let the great size of a bribe turn you aside.

      19Would your wealth sustain you in distress, or all the might of your strength?

      20Don’t desire the night, when people are cut off in their place.

      21Take heed, don’t regard iniquity; for you have chosen this rather than affliction.

      22Behold, God is exalted in his power. Who is a teacher like him?

      23Who has prescribed his way for him? Or who can say, ‘You have committed unrighteousness’?

  • WEB: WEB warns against riches enticing one to wrath and a large bribe turning one aside.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 36:16–23, engwebp

      16Yes, he would have allured you out of distress, into a wide place, where there is no restriction. That which is set on your table would be full of fatness.

      17“But you are full of the judgment of the wicked. Judgment and justice take hold of you.

      18Don’t let riches entice you to wrath, neither let the great size of a bribe turn you aside.

      19Would your wealth sustain you in distress, or all the might of your strength?

      20Don’t desire the night, when people are cut off in their place.

      21Take heed, don’t regard iniquity; for you have chosen this rather than affliction.

      22Behold, God is exalted in his power. Who is a teacher like him?

      23Who has prescribed his way for him? Or who can say, ‘You have committed unrighteousness’?

Preserve both editions’ wording; interpretation and application await human review.

Unresolved interpretation: Cry versus wealth (Job 36:19)
  • KRV: KRV asks whether Job’s cry or strength can help him in distress.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 36:16–23, engwebp

      16Yes, he would have allured you out of distress, into a wide place, where there is no restriction. That which is set on your table would be full of fatness.

      17“But you are full of the judgment of the wicked. Judgment and justice take hold of you.

      18Don’t let riches entice you to wrath, neither let the great size of a bribe turn you aside.

      19Would your wealth sustain you in distress, or all the might of your strength?

      20Don’t desire the night, when people are cut off in their place.

      21Take heed, don’t regard iniquity; for you have chosen this rather than affliction.

      22Behold, God is exalted in his power. Who is a teacher like him?

      23Who has prescribed his way for him? Or who can say, ‘You have committed unrighteousness’?

  • WEB: WEB asks whether wealth or strength can sustain him in distress.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 36:16–23, engwebp

      16Yes, he would have allured you out of distress, into a wide place, where there is no restriction. That which is set on your table would be full of fatness.

      17“But you are full of the judgment of the wicked. Judgment and justice take hold of you.

      18Don’t let riches entice you to wrath, neither let the great size of a bribe turn you aside.

      19Would your wealth sustain you in distress, or all the might of your strength?

      20Don’t desire the night, when people are cut off in their place.

      21Take heed, don’t regard iniquity; for you have chosen this rather than affliction.

      22Behold, God is exalted in his power. Who is a teacher like him?

      23Who has prescribed his way for him? Or who can say, ‘You have committed unrighteousness’?

Preserve both editions’ wording; interpretation and application await human review.

Lightning versus light (Job 38:24)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Lightning versus light (Job 38:24)
  • KRV: KRV asks about the path by which light spreads.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 38:22–30, engwebp

      22Have you entered the storehouses of the snow, or have you seen the storehouses of the hail,

      23which I have reserved against the time of trouble, against the day of battle and war?

      24By what way is the lightning distributed, or the east wind scattered on the earth?

      25Who has cut a channel for the flood water, or the path for the thunderstorm,

      26to cause it to rain on a land where there is no man, on the wilderness, in which there is no man,

      27to satisfy the waste and desolate ground, to cause the tender grass to grow?

      28Does the rain have a father? Or who fathers the drops of dew?

      29Whose womb did the ice come out of? Who has given birth to the gray frost of the sky?

      30The waters become hard like stone, when the surface of the deep is frozen.

  • WEB: WEB asks how lightning is distributed.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 38:22–30, engwebp

      22Have you entered the storehouses of the snow, or have you seen the storehouses of the hail,

      23which I have reserved against the time of trouble, against the day of battle and war?

      24By what way is the lightning distributed, or the east wind scattered on the earth?

      25Who has cut a channel for the flood water, or the path for the thunderstorm,

      26to cause it to rain on a land where there is no man, on the wilderness, in which there is no man,

      27to satisfy the waste and desolate ground, to cause the tender grass to grow?

      28Does the rain have a father? Or who fathers the drops of dew?

      29Whose womb did the ice come out of? Who has given birth to the gray frost of the sky?

      30The waters become hard like stone, when the surface of the deep is frozen.

Preserve both editions’ wording; interpretation and application await human review.

Identification of Behemoth (Job 40:15)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07 flagged this wording:

  • The Korean summary names Iob, and the verses this entry cites do not

Flagged means the cited passages do not carry the wording, not that the wording is wrong.

Unresolved interpretation: Identification of Behemoth (Job 40:15)
  • KRV: KRV names the creature a hippopotamus.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 40:15–24, engwebp

      15“See now behemoth, which I made as well as you. He eats grass as an ox.

      16Look now, his strength is in his thighs. His force is in the muscles of his belly.

      17He moves his tail like a cedar. The sinews of his thighs are knit together.

      18His bones are like tubes of bronze. His limbs are like bars of iron.

      19He is the chief of the ways of God. He who made him gives him his sword.

      20Surely the mountains produce food for him, where all the animals of the field play.

      21He lies under the lotus trees, in the covert of the reed, and the marsh.

      22The lotuses cover him with their shade. The willows of the brook surround him.

      23Behold, if a river overflows, he doesn’t tremble. He is confident, though the Jordan swells even to his mouth.

      24Shall any take him when he is on the watch, or pierce through his nose with a snare?

  • WEB: WEB retains the name Behemoth.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 40:15–24, engwebp

      15“See now behemoth, which I made as well as you. He eats grass as an ox.

      16Look now, his strength is in his thighs. His force is in the muscles of his belly.

      17He moves his tail like a cedar. The sinews of his thighs are knit together.

      18His bones are like tubes of bronze. His limbs are like bars of iron.

      19He is the chief of the ways of God. He who made him gives him his sword.

      20Surely the mountains produce food for him, where all the animals of the field play.

      21He lies under the lotus trees, in the covert of the reed, and the marsh.

      22The lotuses cover him with their shade. The willows of the brook surround him.

      23Behold, if a river overflows, he doesn’t tremble. He is confident, though the Jordan swells even to his mouth.

      24Shall any take him when he is on the watch, or pierce through his nose with a snare?

Preserve both editions’ wording; interpretation and application await human review.

Identification of Leviathan (Job 41:1)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Identification of Leviathan (Job 41:1)
  • KRV: KRV names the creature a crocodile.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 41:1–11, engwebp

      1“Can you draw out Leviathan with a fish hook, or press down his tongue with a cord?

      2Can you put a rope into his nose, or pierce his jaw through with a hook?

      3Will he make many petitions to you, or will he speak soft words to you?

      4Will he make a covenant with you, that you should take him for a servant forever?

      5Will you play with him as with a bird? Or will you bind him for your girls?

      6Will traders barter for him? Will they part him among the merchants?

      7Can you fill his skin with barbed irons, or his head with fish spears?

      8Lay your hand on him. Remember the battle, and do so no more.

      9Behold, the hope of him is in vain. Won’t one be cast down even at the sight of him?

      10None is so fierce that he dare stir him up. Who then is he who can stand before me?

      11Who has first given to me, that I should repay him? Everything under the heavens is mine.

  • WEB: WEB retains the name Leviathan.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 41:1–11, engwebp

      1“Can you draw out Leviathan with a fish hook, or press down his tongue with a cord?

      2Can you put a rope into his nose, or pierce his jaw through with a hook?

      3Will he make many petitions to you, or will he speak soft words to you?

      4Will he make a covenant with you, that you should take him for a servant forever?

      5Will you play with him as with a bird? Or will you bind him for your girls?

      6Will traders barter for him? Will they part him among the merchants?

      7Can you fill his skin with barbed irons, or his head with fish spears?

      8Lay your hand on him. Remember the battle, and do so no more.

      9Behold, the hope of him is in vain. Won’t one be cast down even at the sight of him?

      10None is so fierce that he dare stir him up. Who then is he who can stand before me?

      11Who has first given to me, that I should repay him? Everything under the heavens is mine.

Preserve both editions’ wording; interpretation and application await human review.

Prior words quoted versus Job’s plea (Job 42:4)

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Prior words quoted versus Job’s plea (Job 42:4)
  • KRV: KRV reads as Job’s present plea to speak, ask, and receive an answer from the LORD.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 42:2–6, engwebp

      2“I know that you can do all things, and that no purpose of yours can be restrained.

      3You asked, ‘Who is this who hides counsel without knowledge?’ therefore I have uttered that which I didn’t understand, things too wonderful for me, which I didn’t know.

      4You said, ‘Listen, now, and I will speak; I will question you, and you will answer me.’

      5I had heard of you by the hearing of the ear, but now my eye sees you.

      6Therefore I abhor myself, and repent in dust and ashes.”

  • WEB: WEB presents Job as quoting the LORD’s earlier words, “I will question you, and you will answer me.”
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 42:2–6, engwebp

      2“I know that you can do all things, and that no purpose of yours can be restrained.

      3You asked, ‘Who is this who hides counsel without knowledge?’ therefore I have uttered that which I didn’t understand, things too wonderful for me, which I didn’t know.

      4You said, ‘Listen, now, and I will speak; I will question you, and you will answer me.’

      5I had heard of you by the hearing of the ear, but now my eye sees you.

      6Therefore I abhor myself, and repent in dust and ashes.”

Preserve both editions’ wording; interpretation and application await human review.

Speaker and argument in Job 24:18–25

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07 flagged this wording:

  • The Korean summary names Iob, and the verses this entry cites do not

Flagged means the cited passages do not carry the wording, not that the wording is wrong.

Unresolved interpretation: Speaker and argument in Job 24:18–25
  • Job’s speech appears in the surrounding context.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 23:1–7, engwebp

      1Then Job answered,

      2“Even today my complaint is rebellious. His hand is heavy in spite of my groaning.

      3Oh that I knew where I might find him! That I might come even to his seat!

      4I would set my cause in order before him, and fill my mouth with arguments.

      5I would know the words which he would answer me, and understand what he would tell me.

      6Would he contend with me in the greatness of his power? No, but he would listen to me.

      7There the upright might reason with him, so I should be delivered forever from my judge.

  • This passage has no new explicit speaker heading, and its argumentative flow admits interpretation.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 24:18–25, engwebp

      18“They are foam on the surface of the waters. Their portion is cursed on the earth. They don’t turn into the way of the vineyards.

      19Drought and heat consume the snow waters, so does Sheol those who have sinned.

      20The womb will forget him. The worm will feed sweetly on him. He will be no more remembered. Unrighteousness will be broken as a tree.

      21He devours the barren who don’t bear. He shows no kindness to the widow.

      22Yet God preserves the mighty by his power. He rises up who has no assurance of life.

      23God gives them security, and they rest in it. His eyes are on their ways.

      24They are exalted; yet a little while, and they are gone. Yes, they are brought low, they are taken out of the way as all others, and are cut off as the tops of the ears of grain.

      25If it isn’t so now, who will prove me a liar, and make my speech worth nothing?”

Do not create a speaker edge automatically; leave attribution for human review.

Speaker of the wisdom poem in Job 28

AI-assisted, human review pending, 2026-10-02

Machine comparison on 2026-10-07: the wording raised none of the 3 rules against the passages this entry cites. No person has read it.

Unresolved interpretation: Speaker of the wisdom poem in Job 28
  • Job’s speech appears in the surrounding context.
    Source evidence (1)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 27:1–6, engwebp

      1Job again took up his parable, and said,

      2“As God lives, who has taken away my right, the Almighty, who has made my soul bitter

      3(for the length of my life is still in me, and the spirit of God is in my nostrils);

      4surely my lips will not speak unrighteousness, neither will my tongue utter deceit.

      5Far be it from me that I should justify you. Until I die I will not put away my integrity from me.

      6I hold fast to my righteousness, and will not let it go. My heart will not reproach me so long as I live.

  • This passage has no new explicit speaker heading, and its argumentative flow admits interpretation.
    Source evidence (2)

    AI-assisted comparison with the cited narrative; not independent historical verification.

    • JOB 28:1–11, engwebp

      1“Surely there is a mine for silver, and a place for gold which they refine.

      2Iron is taken out of the earth, and copper is smelted out of the ore.

      3Man sets an end to darkness, and searches out, to the furthest bound, the stones of obscurity and of thick darkness.

      4He breaks open a shaft away from where people live. They are forgotten by the foot. They hang far from men, they swing back and forth.

      5As for the earth, out of it comes bread. Underneath it is turned up as it were by fire.

      6Sapphires come from its rocks. It has dust of gold.

      7That path no bird of prey knows, neither has the falcon’s eye seen it.

      8The proud animals have not trodden it, nor has the fierce lion passed by there.

      9He puts his hand on the flinty rock, and he overturns the mountains by the roots.

      10He cuts out channels among the rocks. His eye sees every precious thing.

      11He binds the streams that they don’t trickle. The thing that is hidden he brings out to light.

    • JOB 29:1–6, engwebp

      1Job again took up his parable, and said,

      2“Oh that I were as in the months of old, as in the days when God watched over me;

      3when his lamp shone on my head, and by his light I walked through darkness,

      4as I was in my prime, when the friendship of God was in my tent,

      5when the Almighty was yet with me, and my children were around me,

      6when my steps were washed with butter, and the rock poured out streams of oil for me,

Do not create a speaker edge automatically; leave attribution for human review.

Legacy dates and lexical identifiers remain unverified. Geographic sources and candidate locations are reviewed separately below; site coordinates are not biblical event coordinates. Cross-edition verse equivalence is not inferred.

Geographic source review (605)

595 places take their location review from OpenBible.info Bible Geocoding Data (CC BY 4.0 (https://creativecommons.org/licenses/by/4.0/)), commit 7eb18a5, matched to these entries by name and shared verses: 365 adopted as sourced approximations, 177 regions, rivers or routes left without a pin, 53 left unlocated with their candidates. None is verified here. The map and the list of places.

Reviewed from other sources (10)

Ur of the Chaldees
Geographic sources & candidates

Compared the UNESCO Ur component reference point with the legacy pin (about 62 m apart). Adopted a sourced approximation, not verification of Abraham’s Ur or an event location.

AI-assisted source review; human approval pending, 2026-09-20

Legacy coordinate (audit record): 30.9625, 46.1031

Original editorial notes; linked source texts retain their own rights. Candidate lists are not exhaustive.

Haran
Geographic sources & candidates

Compared the Turkish cultural portal and tentative-list descriptions. No numeric point was available in the readable text for coordinate comparison; retain the unverified pin. Site descriptions and traditions do not confirm event locations.

AI-assisted source review; human approval pending, 2026-09-20

Legacy coordinate (audit record): 36.8667, 39.0333

Original editorial notes; linked source texts retain their own rights. Candidate lists are not exhaustive.

Shechem
Geographic sources & candidates

The submitting-state dossier identifies Tell Balata with ancient Shechem and gives coordinates. This locates the archaeological site, not an individual biblical event.

AI-assisted source review; human approval pending, 2026-09-20

Original editorial notes; linked source texts retain their own rights. Candidate lists are not exhaustive.

Hebron
Geographic sources & candidates

The legacy pin is about 0.71 km from the submitted Tell el-Rumeida coordinate. Ancient site and later Old Town are different targets, so no automatic replacement. A sourced archaeological point does not verify a biblical event.

AI-assisted source review; human approval pending, 2026-09-20

Legacy coordinate (audit record): 31.5298, 35.0998

Original editorial notes; linked source texts retain their own rights. Candidate lists are not exhaustive.

Egypt
Geographic sources & candidates

A Cairo city-centre pin does not locate the biblical region of Egypt. The heritage city and the broad biblical region are different geographic objects; suppress the pin while retaining its value in the record.

AI-assisted source review; human approval pending, 2026-09-20

Original editorial notes; linked source texts retain their own rights. Candidate lists are not exhaustive.

Sodom
Geographic sources & candidates

Read Creighton’s Bab adh-Dhra overview and the Tall el-Hammam project text. The former discusses a possible cities-of-the-plain association; the latter advocates its own Sodom identification. Tall el-Hammam is about 76 km from the legacy pin. Neither is adopted as a confirmed location.

AI-assisted source review; human approval pending, 2026-09-20

Legacy coordinate (audit record): 31.2, 35.4

Additional source still unavailable, Direct retrieval timed out on 2026-09-20; full-text review still pending.

Original editorial notes; linked source texts retain their own rights. Candidate lists are not exhaustive.

Land of Moriah
Geographic sources & candidates

The UNESCO Old City reference point is about 0.35 km from the legacy pin and is not a Mount Moriah summit point. A sacred tradition is not independent verification of Genesis 22; retain the unverified pin.

AI-assisted source review; human approval pending, 2026-09-20

Legacy coordinate (audit record): 31.7781, 35.2354

Original editorial notes; linked source texts retain their own rights. Candidate lists are not exhaustive.

Cave of Machpelah
Geographic sources & candidates

UNESCO describes the sacred site’s traditional association with the patriarchal tombs; tradition is distinct from independent identification of remains. No coordinates assigned.

AI-assisted source review; human approval pending, 2026-09-20

Original editorial notes; linked source texts retain their own rights. Candidate lists are not exhaustive.

Mount Sinai
Geographic sources & candidates

Record the Jebel Musa tradition as a candidate. A World Heritage area or monastery coordinate is not substituted for the biblical mountain summit.

AI-assisted source review; human approval pending, 2026-09-20

Original editorial notes; linked source texts retain their own rights. Candidate lists are not exhaustive.

Horeb
Geographic sources & candidates

Preserve Horeb/Sinai traditions as separate records; do not merge textual names solely through coordinates.

AI-assisted source review; human approval pending, 2026-09-20

Original editorial notes; linked source texts retain their own rights. Candidate lists are not exhaustive.

Explore the graph

World English Bible — eBible.org (engwebp)

Rights reviewed: 2026-09-20, supplier-dedicated-public-domain

The publisher dedicates the text to the public domain and separately reserves the World English Bible trademark. Exact quotations are preserved; editorial summaries are not the translation text.

Source checksums

ZIP SHA-256: 1dd812e6cdfec6f8c79e6c9725c648fc6d1406fc48e7a5bc5d0b59723a0deaf1

Notice SHA-256: b3f929857604db5fd2f347e5b238b1d0cf0a0ad22ef1912475ec3f2f298c222d

Collected passages