Apologetics Bible

1Kings 11:1

Hebrew

וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים נָכְרִיּוֹת רַבּוֹת וְאֶת־בַּת־פַּרְעֹה מוֹאֲבִיּוֹת עַמֳּנִיּוֹת אֲדֹמִיֹּת צֵדְנִיֹּת חִתִּיֹּֽת׃

vehamelekhe-shelomoh-'ahav-nashiym-nakheriyvot-ravvot-ve'et-vat-fare'oh-mvo'aviyvot-'amoniyvot-'adomiyot-tzedeniyot-chitiyot

KJV: But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;

AKJV: But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites:

ASV: Now king Solomon loved many foreign women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Sidonians, and Hittites;

YLT: And king Solomon hath loved many strange women, and the daughter of Pharaoh, females of Moab, Ammon, Edom, Zidon, and of the Hittites,

Exposition: 1Kings 11:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:2

Hebrew

מִן־הַגּוֹיִם אֲשֶׁר אָֽמַר־יְהוָה אֶל־בְּנֵי יִשְׂרָאֵל לֹֽא־תָבֹאוּ בָהֶם וְהֵם לֹא־יָבֹאוּ בָכֶם אָכֵן יַטּוּ אֶת־לְבַבְכֶם אַחֲרֵי אֱלֹהֵיהֶם בָּהֶם דָּבַק שְׁלֹמֹה לְאַהֲבָֽה׃

min-hagvoyim-'asher-'amar-yehvah-'el-veney-yishera'el-lo'-tavo'v-vahem-vehem-lo'-yavo'v-vakhem-'akhen-yatv-'et-levavekhem-'acharey-'eloheyhem-vahem-davaq-shelomoh-le'ahavah

KJV: Of the nations concerning which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love.

AKJV: Of the nations concerning which the LORD said to the children of Israel, You shall not go in to them, neither shall they come in to you: for surely they will turn away your heart after their gods: Solomon joined to these in love.

ASV: of the nations concerning which Jehovah said unto the children of Israel, Ye shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods: Solomon clave unto these in love.

YLT: of the nations of which Jehovah said unto the sons of Israel, `Ye do not go in to them, and they do not go in to you; surely they turn aside your heart after their gods;' to them hath Solomon cleaved for love.

Exposition: 1Kings 11:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Of the nations concerning which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unt...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:3

Hebrew

וַיְהִי־לוֹ נָשִׁים שָׂרוֹת שְׁבַע מֵאוֹת וּפִֽלַגְשִׁים שְׁלֹשׁ מֵאוֹת וַיַּטּוּ נָשָׁיו אֶת־לִבּֽוֹ׃

vayehiy-lvo-nashiym-sharvot-sheva'-me'vot-vfilageshiym-shelosh-me'vot-vayatv-nashayv-'et-livvo

KJV: And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart.

AKJV: And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart.

ASV: And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart.

YLT: And he hath women, princesses, seven hundred, and concubines three hundred; and his wives turn aside his heart.

Exposition: 1Kings 11:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:4

Hebrew

וַיְהִי לְעֵת זִקְנַת שְׁלֹמֹה נָשָׁיו הִטּוּ אֶת־לְבָבוֹ אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא־הָיָה לְבָבוֹ שָׁלֵם עִם־יְהוָה אֱלֹהָיו כִּלְבַב דָּוִיד אָבִֽיו׃

vayehiy-le'et-ziqenat-shelomoh-nashayv-hitv-'et-levavvo-'acharey-'elohiym-'acheriym-velo'-hayah-levavvo-shalem-'im-yehvah-'elohayv-khilevav-daviyd-'aviyv

KJV: For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father.

AKJV: For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father.

ASV: For it came to pass, when Solomon was old, that his wives turned away his heart after other gods; and his heart was not perfect with Jehovah his God, as was the heart of David his father.

YLT: And it cometh to pass, at the time of the old age of Solomon, his wives have turned aside his heart after other gods, and his heart hath not been perfect with Jehovah his God, like the heart of David his father.

Exposition: 1Kings 11:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:5

Hebrew

וַיֵּלֶךְ שְׁלֹמֹה אַחֲרֵי עַשְׁתֹּרֶת אֱלֹהֵי צִדֹנִים וְאַחֲרֵי מִלְכֹּם שִׁקֻּץ עַמֹּנִֽים׃

vayelekhe-shelomoh-'acharey-'ashetoret-'elohey-tzidoniym-ve'acharey-milekhom-shiqutz-'amoniym

KJV: For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.

AKJV: For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.

ASV: For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites.

YLT: And Solomon goeth after Ashtoreth god dess of the Zidonians, and after Milcom the abomination of the Ammonites;

Exposition: 1Kings 11:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:6

Hebrew

וַיַּעַשׂ שְׁלֹמֹה הָרַע בְּעֵינֵי יְהוָה וְלֹא מִלֵּא אַחֲרֵי יְהוָה כְּדָוִד אָבִֽיו׃

vaya'ash-shelomoh-hara'-ve'eyney-yehvah-velo'-mile'-'acharey-yehvah-khedavid-'aviyv

KJV: And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father.

AKJV: And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father.

ASV: And Solomon did that which was evil in the sight of Jehovah, and went not fully after Jehovah, as did David his father.

YLT: and Solomon doth the evil thing in the eyes of Jehovah, and hath not been fully after Jehovah, like David his father.

Exposition: 1Kings 11:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:7

Hebrew

אָז יִבְנֶה שְׁלֹמֹה בָּמָה לִכְמוֹשׁ שִׁקֻּץ מוֹאָב בָּהָר אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלָ͏ִם וּלְמֹלֶךְ שִׁקֻּץ בְּנֵי עַמּֽוֹן׃

'az-yiveneh-shelomoh-vamah-likhemvosh-shiqutz-mvo'av-vahar-'asher-'al-feney-yervshalaim-vlemolekhe-shiqutz-veney-'amvon

KJV: Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon.

AKJV: Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon.

ASV: Then did Solomon build a high place for Chemosh the abomination of Moab, in the mount that is before Jerusalem, and for Molech the abomination of the children of Ammon.

YLT: Then doth Solomon build a high place for Chemosh the abomination of Moab, in the hill that is on the front of Jerusalem, and for Molech the abomination of the sons of Ammon;

Exposition: 1Kings 11:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:8

Hebrew

וְכֵן עָשָׂה לְכָל־נָשָׁיו הַנָּכְרִיּוֹת מַקְטִירוֹת וּֽמְזַבְּחוֹת לֵאלֹהֵיהֶֽן׃

vekhen-'ashah-lekhal-nashayv-hanakheriyvot-maqetiyrvot-vmezavechvot-le'loheyhen

KJV: And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods.

AKJV: And likewise did he for all his strange wives, which burnt incense and sacrificed to their gods. ¶

ASV: And so did he for all his foreign wives, who burnt incense and sacrificed unto their gods.

YLT: and so he hath done for all his strange women, who are perfuming and sacrificing to their gods.

Exposition: 1Kings 11:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:9

Hebrew

וַיִּתְאַנַּף יְהוָה בִּשְׁלֹמֹה כִּֽי־נָטָה לְבָבוֹ מֵעִם יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַנִּרְאָה אֵלָיו פַּעֲמָֽיִם׃

vayite'anaf-yehvah-vishelomoh-khiy-natah-levavvo-me'im-yehvah-'elohey-yishera'el-hanire'ah-'elayv-fa'amayim

KJV: And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice,

AKJV: And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared to him twice,

ASV: And Jehovah was angry with Solomon, because his heart was turned away from Jehovah, the God of Israel, who had appeared unto him twice,

YLT: And Jehovah sheweth Himself angry with Solomon, for his heart hath turned aside from Jehovah, God of Israel, who had appeared unto him twice,

Exposition: 1Kings 11:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:10

Hebrew

וְצִוָּה אֵלָיו עַל־הַדָּבָר הַזֶּה לְבִלְתִּי־לֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא שָׁמַר אֵת אֲשֶׁר־צִוָּה יְהוָֽה׃

vetzivah-'elayv-'al-hadavar-hazeh-leviletiy-lekhet-'acharey-'elohiym-'acheriym-velo'-shamar-'et-'asher-tzivah-yehvah

KJV: And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded.

AKJV: And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded.

ASV: and had commanded him concerning this thing, that he should not go after other gods: but he kept not that which Jehovah commanded.

YLT: and given a charge unto him concerning this thing, not to go after other gods; and he hath not kept that which Jehovah commanded,

Exposition: 1Kings 11:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:11

Hebrew

וַיֹּאמֶר יְהוָה לִשְׁלֹמֹה יַעַן אֲשֶׁר הָֽיְתָה־זֹּאת עִמָּךְ וְלֹא שָׁמַרְתָּ בְּרִיתִי וְחֻקֹּתַי אֲשֶׁר צִוִּיתִי עָלֶיךָ קָרֹעַ אֶקְרַע אֶת־הַמַּמְלָכָה מֵֽעָלֶיךָ וּנְתַתִּיהָ לְעַבְדֶּֽךָ׃

vayo'mer-yehvah-lishelomoh-ya'an-'asher-hayetah-zo't-'imakhe-velo'-shamareta-veriytiy-vechuqotay-'asher-tziviytiy-'aleykha-qaro'a-'eqera'-'et-hamamelakhah-me'aleykha-vnetatiyha-le'avedekha

KJV: Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant.

AKJV: Why the LORD said to Solomon, For as much as this is done of you, and you have not kept my covenant and my statutes, which I have commanded you, I will surely rend the kingdom from you, and will give it to your servant.

ASV: Wherefore Jehovah said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant.

YLT: and Jehovah saith to Solomon, `Because that this hath been with thee, and thou hast not kept My covenant and My statutes that I charged upon thee, I surely rend the kingdom from thee, and have given it to thy servant.

Exposition: 1Kings 11:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to t...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:12

Hebrew

אַךְ־בְּיָמֶיךָ לֹא אֶעֱשֶׂנָּה לְמַעַן דָּוִד אָבִיךָ מִיַּד בִּנְךָ אֶקְרָעֶֽנָּה׃

'akhe-veyameykha-lo'-'e'eshenah-lema'an-david-'aviykha-miyad-vinekha-'eqera'enah

KJV: Notwithstanding in thy days I will not do it for David thy father’s sake: but I will rend it out of the hand of thy son.

AKJV: Notwithstanding in your days I will not do it for David your father’s sake: but I will rend it out of the hand of your son.

ASV: Notwithstanding in thy days I will not do it, for David thy father’s sake: but I will rend it out of the hand of thy son.

YLT: `Only, in thy days I do it not, for the sake of David thy father; out of the hand of thy son I rend it;

Exposition: 1Kings 11:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Notwithstanding in thy days I will not do it for David thy father’s sake: but I will rend it out of the hand of thy son.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:13

Hebrew

רַק אֶת־כָּל־הַמַּמְלָכָה לֹא אֶקְרָע שֵׁבֶט אֶחָד אֶתֵּן לִבְנֶךָ לְמַעַן דָּוִד עַבְדִּי וּלְמַעַן יְרוּשָׁלַ͏ִם אֲשֶׁר בָּחָֽרְתִּי׃

raq-'et-khal-hamamelakhah-lo'-'eqera'-shevet-'echad-'eten-livenekha-lema'an-david-'avediy-vlema'an-yervshalaim-'asher-vacharetiy

KJV: Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant’s sake, and for Jerusalem’s sake which I have chosen.

AKJV: However, I will not rend away all the kingdom; but will give one tribe to your son for David my servant’s sake, and for Jerusalem’s sake which I have chosen. ¶

ASV: Howbeit I will not rend away all the kingdom; but I will give one tribe to thy son, for David my servant’s sake, and for Jerusalem’s sake which I have chosen.

YLT: only all the kingdom I do not rend away; one tribe I give to thy son, for the sake of David My servant, and for the sake of Jerusalem, that I have chosen.'

Exposition: 1Kings 11:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant’s sake, and for Jerusalem’s sake which I have chosen.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:14

Hebrew

וַיָּקֶם יְהוָה שָׂטָן לִשְׁלֹמֹה אֵת הֲדַד הָאֲדֹמִי מִזֶּרַע הַמֶּלֶךְ הוּא בֶּאֱדֽוֹם׃

vayaqem-yehvah-shatan-lishelomoh-'et-hadad-ha'adomiy-mizera'-hamelekhe-hv'-ve'edvom

KJV: And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king’s seed in Edom.

AKJV: And the LORD stirred up an adversary to Solomon, Hadad the Edomite: he was of the king’s seed in Edom.

ASV: And Jehovah raised up an adversary unto Solomon, Hadad the Edomite: he was of the king’s seed in Edom.

YLT: And Jehovah raiseth up an adversary to Solomon, Hadad the Edomite; of the seed of the king is he in Edom;

Exposition: 1Kings 11:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king’s seed in Edom.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:15

Hebrew

וַיְהִי בִּֽהְיוֹת דָּוִד אֶת־אֱדוֹם בַּעֲלוֹת יוֹאָב שַׂר הַצָּבָא לְקַבֵּר אֶת־הַחֲלָלִים וַיַּךְ כָּל־זָכָר בֶּאֱדֽוֹם׃

vayehiy-viheyvot-david-'et-'edvom-va'alvot-yvo'av-shar-hatzava'-leqaver-'et-hachalaliym-vayakhe-khal-zakhar-ve'edvom

KJV: For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain, after he had smitten every male in Edom;

AKJV: For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain, after he had smitten every male in Edom;

ASV: For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain, and had smitten every male in Edom

YLT: and it cometh to pass, in David's being with Edom, in the going up of Joab head of the host to bury the slain, that he smiteth every male in Edom--

Exposition: 1Kings 11:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain, after he had smitten every male in Edom;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:16

Hebrew

כִּי שֵׁשֶׁת חֳדָשִׁים יָֽשַׁב־שָׁם יוֹאָב וְכָל־יִשְׂרָאֵל עַד־הִכְרִית כָּל־זָכָר בֶּאֱדֽוֹם׃

khiy-sheshet-chodashiym-yashav-sham-yvo'av-vekhal-yishera'el-'ad-hikheriyt-khal-zakhar-ve'edvom

KJV: (For six months did Joab remain there with all Israel, until he had cut off every male in Edom:)

AKJV: (For six months did Joab remain there with all Israel, until he had cut off every male in Edom:)

ASV: (for Joab and all Israel remained there six months, until he had cut off every male in Edom);

YLT: for six months did Joab abide there, and all Israel, till the cutting off of every male in Edom--

Exposition: 1Kings 11:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '(For six months did Joab remain there with all Israel, until he had cut off every male in Edom:)'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:17

Hebrew

וַיִּבְרַח אֲדַד הוּא וַאֲנָשִׁים אֲדֹמִיִּים מֵעַבְדֵי אָבִיו אִתּוֹ לָבוֹא מִצְרָיִם וַהֲדַד נַעַר קָטָֽן׃

vayiverach-'adad-hv'-va'anashiym-'adomiyiym-me'avedey-'aviyv-'itvo-lavvo'-mitzerayim-vahadad-na'ar-qatan

KJV: That Hadad fled, he and certain Edomites of his father’s servants with him, to go into Egypt; Hadad being yet a little child.

AKJV: That Hadad fled, he and certain Edomites of his father’s servants with him, to go into Egypt; Hadad being yet a little child.

ASV: that Hadad fled, he and certain Edomites of his father’s servants with him, to go into Egypt, Hadad being yet a little child.

YLT: and Hadad fleeth, he and certain Edomites, of the servants of his father, with him, to go in to Egypt, and Hadad is a little youth,

Exposition: 1Kings 11:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'That Hadad fled, he and certain Edomites of his father’s servants with him, to go into Egypt; Hadad being yet a little child.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:18

Hebrew

וַיָּקֻמוּ מִמִּדְיָן וַיָּבֹאוּ פָּארָן וַיִּקְחוּ אֲנָשִׁים עִמָּם מִפָּארָן וַיָּבֹאוּ מִצְרַיִם אֶל־פַּרְעֹה מֶֽלֶךְ־מִצְרַיִם וַיִּתֶּן־לוֹ בַיִת וְלֶחֶם אָמַר לוֹ וְאֶרֶץ נָתַן לֽוֹ׃

vayaqumv-mimideyan-vayavo'v-fa'ran-vayiqechv-'anashiym-'imam-mifa'ran-vayavo'v-mitzerayim-'el-fare'oh-melekhe-mitzerayim-vayiten-lvo-vayit-velechem-'amar-lvo-ve'eretz-natan-lvo

KJV: And they arose out of Midian, and came to Paran: and they took men with them out of Paran, and they came to Egypt, unto Pharaoh king of Egypt; which gave him an house, and appointed him victuals, and gave him land.

AKJV: And they arose out of Midian, and came to Paran: and they took men with them out of Paran, and they came to Egypt, to Pharaoh king of Egypt; which gave him an house, and appointed him victuals, and gave him land.

ASV: And they arose out of Midian, and came to Paran; and they took men with them out of Paran, and they came to Egypt, unto Pharaoh king of Egypt, who gave him a house, and appointed him victuals, and gave him land.

YLT: and they rise out of Midian, and come into Paran, and take men with them out of Paran, and come in to Egypt, unto Pharaoh king of Egypt, and he giveth to him a house, and bread hath commanded for him, and land hath given to him.

Exposition: 1Kings 11:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they arose out of Midian, and came to Paran: and they took men with them out of Paran, and they came to Egypt, unto Pharaoh king of Egypt; which gave him an house, and appointed him victuals, and gave him land.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:19

Hebrew

וַיִּמְצָא הֲדַד חֵן בְּעֵינֵי פַרְעֹה מְאֹד וַיִּתֶּן־לוֹ אִשָּׁה אֶת־אֲחוֹת אִשְׁתּוֹ אֲחוֹת תַּחְפְּנֵיס הַגְּבִירָֽה׃

vayimetza'-hadad-chen-ve'eyney-fare'oh-me'od-vayiten-lvo-'ishah-'et-'achvot-'ishetvo-'achvot-tachefeneys-hageviyrah

KJV: And Hadad found great favour in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen.

AKJV: And Hadad found great favor in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen.

ASV: And Hadad found great favor in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen.

YLT: And Hadad findeth grace in the eyes of Pharaoh exceedingly, and he giveth to him a wife, the sister of his own wife, sister of Tahpenes the mistress;

Exposition: 1Kings 11:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Hadad found great favour in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:20

Hebrew

וַתֵּלֶד לוֹ אֲחוֹת תַּחְפְּנֵיס אֵת גְּנֻבַת בְּנוֹ וַתִּגְמְלֵהוּ תַחְפְּנֵס בְּתוֹךְ בֵּית פַּרְעֹה וַיְהִי גְנֻבַת בֵּית פַּרְעֹה בְּתוֹךְ בְּנֵי פַרְעֹֽה׃

vateled-lvo-'achvot-tachefeneys-'et-genuvat-venvo-vatigemelehv-tachefenes-vetvokhe-veyt-fare'oh-vayehiy-genuvat-veyt-fare'oh-vetvokhe-veney-fare'oh

KJV: And the sister of Tahpenes bare him Genubath his son, whom Tahpenes weaned in Pharaoh’s house: and Genubath was in Pharaoh’s household among the sons of Pharaoh.

AKJV: And the sister of Tahpenes bore him Genubath his son, whom Tahpenes weaned in Pharaoh’s house: and Genubath was in Pharaoh’s household among the sons of Pharaoh.

ASV: And the sister of Tahpenes bare him Genubath his son, whom Tahpenes weaned in Pharaoh’s house; and Genubath was in Pharaoh’s house among the sons of Pharaoh.

YLT: and the sister of Tahpenes beareth to him Genubath his son, and Tahpenes weaneth him within the house of Pharaoh, and Genubath is in the house of Pharaoh in the midst of the sons of Pharaoh.

Exposition: 1Kings 11:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sister of Tahpenes bare him Genubath his son, whom Tahpenes weaned in Pharaoh’s house: and Genubath was in Pharaoh’s household among the sons of Pharaoh.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:21

Hebrew

וַהֲדַד שָׁמַע בְּמִצְרַיִם כִּֽי־שָׁכַב דָּוִד עִם־אֲבֹתָיו וְכִי־מֵת יוֹאָב שַֽׂר־הַצָּבָא וַיֹּאמֶר הֲדַד אֶל־פַּרְעֹה שַׁלְּחֵנִי וְאֵלֵךְ אֶל־אַרְצִֽי׃

vahadad-shama'-vemitzerayim-khiy-shakhav-david-'im-'avotayv-vekhiy-met-yvo'av-shar-hatzava'-vayo'mer-hadad-'el-fare'oh-shalecheniy-ve'elekhe-'el-'aretziy

KJV: And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own country.

AKJV: And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to my own country.

ASV: And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own country.

YLT: And Hadad hath heard in Egypt that David hath lain with his fathers, and that Joab head of the host is dead, and Hadad saith unto Pharaoh, `Send me away, and I go unto my land.'

Exposition: 1Kings 11:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own country.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:22

Hebrew

וַיֹּאמֶר לוֹ פַרְעֹה כִּי מָה־אַתָּה חָסֵר עִמִּי וְהִנְּךָ מְבַקֵּשׁ לָלֶכֶת אֶל־אַרְצֶךָ וַיֹּאמֶר ׀ לֹא כִּי שַׁלֵּחַ תְּשַׁלְּחֵֽנִי׃

vayo'mer-lvo-fare'oh-khiy-mah-'atah-chaser-'imiy-vehinekha-mevaqesh-lalekhet-'el-'aretzekha-vayo'mer- -lo'-khiy-shalecha-teshalecheniy

KJV: Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit let me go in any wise.

AKJV: Then Pharaoh said to him, But what have you lacked with me, that, behold, you seek to go to your own country? And he answered, Nothing: however, let me go in any wise. ¶

ASV: Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit only let me depart.

YLT: And Pharaoh saith to him, But, what art thou lacking with me, that lo, thou art seeking to go unto thine own land?' and he saith, Nay, but thou dost certainly send me away.'

Exposition: 1Kings 11:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit let me go in any wise.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:23

Hebrew

וַיָּקֶם אֱלֹהִים לוֹ שָׂטָן אֶת־רְזוֹן בֶּן־אֶלְיָדָע אֲשֶׁר בָּרַח מֵאֵת הֲדַדְעֶזֶר מֶֽלֶךְ־צוֹבָה אֲדֹנָֽיו׃

vayaqem-'elohiym-lvo-shatan-'et-rezvon-ven-'eleyada'-'asher-varach-me'et-hadade'ezer-melekhe-tzvovah-'adonayv

KJV: And God stirred him up another adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah:

AKJV: And God stirred him up another adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah:

ASV: And God raised upanotheradversary unto him, Rezon the son of Eliada, who had fled from his lord Hadadezer king of Zobah.

YLT: And God raiseth to him an adversary, Rezon son of Eliadah, who hath fled from Hadadezer king of Zobah, his lord,

Exposition: 1Kings 11:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And God stirred him up another adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:24

Hebrew

וַיִּקְבֹּץ עָלָיו אֲנָשִׁים וַיְהִי שַׂר־גְּדוּד בַּהֲרֹג דָּוִד אֹתָם וַיֵּלְכוּ דַמֶּשֶׂק וַיֵּשְׁבוּ בָהּ וַֽיִּמְלְכוּ בְּדַמָּֽשֶׂק׃

vayiqevotz-'alayv-'anashiym-vayehiy-shar-gedvd-vaharog-david-'otam-vayelekhv-damesheq-vayeshevv-vah-vayimelekhv-vedamasheq

KJV: And he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus.

AKJV: And he gathered men to him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelled therein, and reigned in Damascus.

ASV: And he gathered men unto him, and became captain over a troop, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus.

YLT: and gathereth unto himself men, and is head of a troop in David's slaying them, and they go to Damascus, and dwell in it, and reign in Damascus;

Exposition: 1Kings 11:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:25

Hebrew

וַיְהִי שָׂטָן לְיִשְׂרָאֵל כָּל־יְמֵי שְׁלֹמֹה וְאֶת־הָרָעָה אֲשֶׁר הֲדָד וַיָּקָץ בְּיִשְׂרָאֵל וַיִּמְלֹךְ עַל־אֲרָֽם׃

vayehiy-shatan-leyishera'el-khal-yemey-shelomoh-ve'et-hara'ah-'asher-hadad-vayaqatz-veyishera'el-vayimelokhe-'al-'aram

KJV: And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad did: and he abhorred Israel, and reigned over Syria.

AKJV: And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad did: and he abhorred Israel, and reigned over Syria. ¶

ASV: And he was an adversary to Israel all the days of Solomon, besides the mischief that Hadad did: and he abhorred Israel, and reigned over Syria.

YLT: and he is an adversary to Israel all the days of Solomon, (besides the evil that Hadad did ), and he cutteth off in Israel, and reigneth over Aram.

Exposition: 1Kings 11:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad did: and he abhorred Israel, and reigned over Syria.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:26

Hebrew

וְיָרָבְעָם בֶּן־נְבָט אֶפְרָתִי מִן־הַצְּרֵדָה וְשֵׁם אִמּוֹ צְרוּעָה אִשָּׁה אַלְמָנָה עֶבֶד לִשְׁלֹמֹה וַיָּרֶם יָד בַּמֶּֽלֶךְ׃

veyarave'am-ven-nevat-'eferatiy-min-hatzeredah-veshem-'imvo-tzerv'ah-'ishah-'alemanah-'eved-lishelomoh-vayarem-yad-vamelekhe

KJV: And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon’s servant, whose mother’s name was Zeruah, a widow woman, even he lifted up his hand against the king.

AKJV: And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon’s servant, whose mother’s name was Zeruah, a widow woman, even he lifted up his hand against the king.

ASV: And Jeroboam the son of Nebat, an Ephraimite of Zeredah, a servant of Solomon, whose mother’s name was Zeruah, a widow, he also lifted up his hand against the king.

YLT: And Jeroboam son of Nebat, an Ephrathite of Zereda--the name of whose mother is Zeruah, a widow woman--servant to Solomon, he also lifteth up a hand against the king;

Exposition: 1Kings 11:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon’s servant, whose mother’s name was Zeruah, a widow woman, even he lifted up his hand against the king.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:27

Hebrew

וְזֶה הַדָּבָר אֲשֶׁר־הֵרִים יָד בַּמֶּלֶךְ שְׁלֹמֹה בָּנָה אֶת־הַמִּלּוֹא סָגַר אֶת־פֶּרֶץ עִיר דָּוִד אָבִֽיו׃

vezeh-hadavar-'asher-heriym-yad-vamelekhe-shelomoh-vanah-'et-hamilvo'-sagar-'et-feretz-'iyr-david-'aviyv

KJV: And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father.

AKJV: And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father.

ASV: And this was the reason why he lifted up his hand against the king: Solomon built Millo, and repaired the breach of the city of David his father.

YLT: and this is the thing for which he lifted up a hand against the king: Solomon built Millo--he shut up the breach of the city of David his father,

Exposition: 1Kings 11:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:28

Hebrew

וְהָאִישׁ יָרָבְעָם גִּבּוֹר חָיִל וַיַּרְא שְׁלֹמֹה אֶת־הַנַּעַר כִּֽי־עֹשֵׂה מְלָאכָה הוּא וַיַּפְקֵד אֹתוֹ לְכָל־סֵבֶל בֵּית יוֹסֵֽף׃

veha'iysh-yarave'am-givvor-chayil-vayare'-shelomoh-'et-hana'ar-khiy-'osheh-mela'khah-hv'-vayafeqed-'otvo-lekhal-sevel-veyt-yvosef

KJV: And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph.

AKJV: And the man Jeroboam was a mighty man of valor: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph.

ASV: And the man Jeroboam was a mighty man of valor; and Solomon saw the young man that he was industrious, and he gave him charge over all the labor of the house of Joseph.

YLT: and the man Jeroboam is mighty in valour, and Solomon seeth the young man that he is doing business, and appointeth him over all the burden of the house of Joseph.

Exposition: 1Kings 11:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:29

Hebrew

וַֽיְהִי בָּעֵת הַהִיא וְיָֽרָבְעָם יָצָא מִירוּשָׁלָ͏ִם וַיִּמְצָא אֹתוֹ אֲחִיָּה הַשִּׁילֹנִי הַנָּבִיא בַּדֶּרֶךְ וְהוּא מִתְכַּסֶּה בְּשַׂלְמָה חֲדָשָׁה וּשְׁנֵיהֶם לְבַדָּם בַּשָּׂדֶֽה׃

vayehiy-va'et-hahiy'-veyarave'am-yatza'-miyrvshalaim-vayimetza'-'otvo-'achiyah-hashiyloniy-hanaviy'-vaderekhe-vehv'-mitekhaseh-veshalemah-chadashah-vsheneyhem-levadam-vashadeh

KJV: And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field:

AKJV: And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field:

ASV: And it came to pass at that time, when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; now Ahijah had clad himself with a new garment; and they two were alone in the field.

YLT: And it cometh to pass, at that time, that Jeroboam hath gone out from Jerusalem, and Ahijah the Shilonite, the prophet, findeth him in the way, and he is covering himself with a new garment; and both of them are by themselves in a field,

Exposition: 1Kings 11:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:30

Hebrew

וַיִּתְפֹּשׂ אֲחִיָּה בַּשַּׂלְמָה הַחֲדָשָׁה אֲשֶׁר עָלָיו וַיִּקְרָעֶהָ שְׁנֵים עָשָׂר קְרָעִֽים׃

vayitefosh-'achiyah-vashalemah-hachadashah-'asher-'alayv-vayiqera'eha-sheneym-'ashar-qera'iym

KJV: And Ahijah caught the new garment that was on him, and rent it in twelve pieces:

AKJV: And Ahijah caught the new garment that was on him, and rent it in twelve pieces:

ASV: And Ahijah laid hold of the new garment that was on him, and rent it in twelve pieces.

YLT: and Ahijah layeth hold on the new garment that is on him, and rendeth it--twelve pieces,

Exposition: 1Kings 11:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Ahijah caught the new garment that was on him, and rent it in twelve pieces:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:31

Hebrew

וַיֹּאמֶר לְיָֽרָבְעָם קַח־לְךָ עֲשָׂרָה קְרָעִים כִּי כֹה אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל הִנְנִי קֹרֵעַ אֶת־הַמַּמְלָכָה מִיַּד שְׁלֹמֹה וְנָתַתִּי לְךָ אֵת עֲשָׂרָה הַשְּׁבָטִֽים׃

vayo'mer-leyarave'am-qach-lekha-'asharah-qera'iym-khiy-khoh-'amar-yehvah-'elohey-yishera'el-hineniy-qore'a-'et-hamamelakhah-miyad-shelomoh-venatatiy-lekha-'et-'asharah-hashevatiym

KJV: And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:

AKJV: And he said to Jeroboam, Take you ten pieces: for thus says the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to you:

ASV: And he said to Jeroboam, Take thee ten pieces; for thus saith Jehovah, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee

YLT: and saith to Jeroboam, `Take to thee ten pieces, for thus said Jehovah, God of Israel, lo, I am rending the kingdom out of the hand of Solomon, and have given to thee the ten tribes,

Exposition: 1Kings 11:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:32

Hebrew

וְהַשֵּׁבֶט הָאֶחָד יִֽהְיֶה־לּוֹ לְמַעַן ׀ עַבְדִּי דָוִד וּלְמַעַן יְרוּשָׁלִַם הָעִיר אֲשֶׁר בָּחַרְתִּי בָהּ מִכֹּל שִׁבְטֵי יִשְׂרָאֵֽל׃

vehashevet-ha'echad-yiheyeh-lvo-lema'an- -'avediy-david-vlema'an-yervshaliam-ha'iyr-'asher-vacharetiy-vah-mikhol-shivetey-yishera'el

KJV: (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:)

AKJV: (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:)

ASV: (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);

YLT: and the one tribe he hath for My servant David's sake, and for Jerusalem's sake, the city which I have fixed on, out of all the tribes of Israel.

Exposition: 1Kings 11:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '(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:)'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:33

Hebrew

יַעַן ׀ אֲשֶׁר עֲזָבוּנִי וַיִּֽשְׁתַּחֲווּ לְעַשְׁתֹּרֶת אֱלֹהֵי צִֽדֹנִין לִכְמוֹשׁ אֱלֹהֵי מוֹאָב וּלְמִלְכֹּם אֱלֹהֵי בְנֵֽי־עַמּוֹן וְלֹֽא־הָלְכוּ בִדְרָכַי לַעֲשׂוֹת הַיָּשָׁר בְּעֵינַי וְחֻקֹּתַי וּמִשְׁפָּטַי כְּדָוִד אָבִֽיו׃

ya'an- -'asher-'azavvniy-vayishetachavv-le'ashetoret-'elohey-tzidoniyn-likhemvosh-'elohey-mvo'av-vlemilekhom-'elohey-veney-'amvon-velo'-halekhv-viderakhay-la'ashvot-hayashar-ve'eynay-vechuqotay-vmishefatay-khedavid-'aviyv

KJV: Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father.

AKJV: Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in my eyes, and to keep my statutes and my judgments, as did David his father.

ASV: because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Sidonians, Chemosh the god of Moab, and Milcom the god of the children of Ammon; and they have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and mine ordinances, as did David his father.

YLT: `Because they have forsaken Me, and bow themselves to Ashtoreth, god dess of the Zidonians, to Chemosh god of Moab, and to Milcom god of the sons of Ammon, and have not walked in My ways, to do that which is right in Mine eyes, and My statutes and My judgments, like David his father.

Exposition: 1Kings 11:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:34

Hebrew

וְלֹֽא־אֶקַּח אֶת־כָּל־הַמַּמְלָכָה מִיָּדוֹ כִּי ׀ נָשִׂיא אֲשִׁתֶנּוּ כֹּל יְמֵי חַיָּיו לְמַעַן דָּוִד עַבְדִּי אֲשֶׁר בָּחַרְתִּי אֹתוֹ אֲשֶׁר שָׁמַר מִצְוֺתַי וְחֻקֹּתָֽי׃

velo'-'eqach-'et-khal-hamamelakhah-miyadvo-khiy- -nashiy'-'ashitenv-khol-yemey-chayayv-lema'an-david-'avediy-'asher-vacharetiy-'otvo-'asher-shamar-mitzevtay-vechuqotay

KJV: Howbeit 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, because he kept my commandments and my statutes:

AKJV: 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, because he kept my commandments and my statutes:

ASV: Howbeit 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;

YLT: `And I do not take the whole of the kingdom out of his hand, for prince I make him all days of his life, for the sake of David My servant whom I chose, who kept My commands and My statutes;

Exposition: 1Kings 11:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Howbeit 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, because he kept my commandments and my statutes:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:35

Hebrew

וְלָקַחְתִּי הַמְּלוּכָה מִיַּד בְּנוֹ וּנְתַתִּיהָ לְּךָ אֵת עֲשֶׂרֶת הַשְּׁבָטִֽים׃

velaqachetiy-hamelvkhah-miyad-venvo-vnetatiyha-lekha-'et-'asheret-hashevatiym

KJV: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes.

AKJV: But I will take the kingdom out of his son’s hand, and will give it to you, even ten tribes.

ASV: but I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes.

YLT: and I have taken the kingdom out of the hand of his son, and given it to thee--the ten tribes;

Exposition: 1Kings 11:35 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:36

Hebrew

וְלִבְנוֹ אֶתֵּן שֵֽׁבֶט־אֶחָד לְמַעַן הֱיֽוֹת־נִיר לְדָֽוִיד־עַבְדִּי כָּֽל־הַיָּמִים ׀ לְפָנַי בִּירוּשָׁלִַם הָעִיר אֲשֶׁר בָּחַרְתִּי לִי לָשׂוּם שְׁמִי שָֽׁם׃

velivenvo-'eten-shevet-'echad-lema'an-heyvot-niyr-ledaviyd-'avediy-khal-hayamiym- -lefanay-viyrvshaliam-ha'iyr-'asher-vacharetiy-liy-lashvm-shemiy-sham

KJV: And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.

AKJV: And to his son will I give one tribe, that David my servant may have a light always before me in Jerusalem, the city which I have chosen me to put my name there.

ASV: And unto his son will I give one tribe, that David my servant may have a lamp alway before me in Jerusalem, the city which I have chosen me to put my name there.

YLT: and to his son I give one tribe, for there being a lamp to David My servant all the days before Me in Jerusalem, the city that I have chosen to Myself to put My name there.

Exposition: 1Kings 11:36 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:37

Hebrew

וְאֹתְךָ אֶקַּח וּמָלַכְתָּ בְּכֹל אֲשֶׁר־תְּאַוֶּה נַפְשֶׁךָ וְהָיִיתָ מֶּלֶךְ עַל־יִשְׂרָאֵֽל׃

ve'otekha-'eqach-vmalakheta-vekhol-'asher-te'aveh-nafeshekha-vehayiyta-melekhe-'al-yishera'el

KJV: And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel.

AKJV: And I will take you, and you shall reign according to all that your soul desires, and shall be king over Israel.

ASV: And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel.

YLT: `And thee I take, and thou hast reigned over all that thy soul desireth, and thou hast been king over Israel;

Exposition: 1Kings 11:37 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:38

Hebrew

וְהָיָה אִם־תִּשְׁמַע אֶת־כָּל־אֲשֶׁר אֲצַוֶּךָ וְהָלַכְתָּ בִדְרָכַי וְעָשִׂיתָ הַיָּשָׁר בְּעֵינַי לִשְׁמוֹר חֻקּוֹתַי וּמִצְוֺתַי כַּאֲשֶׁר עָשָׂה דָּוִד עַבְדִּי וְהָיִיתִי עִמָּךְ וּבָנִיתִי לְךָ בַֽיִת־נֶאֱמָן כַּאֲשֶׁר בָּנִיתִי לְדָוִד וְנָתַתִּי לְךָ אֶת־יִשְׂרָאֵֽל׃

vehayah-'im-tishema'-'et-khal-'asher-'atzavekha-vehalakheta-viderakhay-ve'ashiyta-hayashar-ve'eynay-lishemvor-chuqvotay-vmitzevtay-kha'asher-'ashah-david-'avediy-vehayiytiy-'imakhe-vvaniytiy-lekha-vayit-ne'eman-kha'asher-vaniytiy-ledavid-venatatiy-lekha-'et-yishera'el

KJV: And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee.

AKJV: And it shall be, if you will listen to all that I command you, and will walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with you, and build you a sure house, as I built for David, and will give Israel to you.

ASV: And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that which is right in mine eyes, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and will build thee a sure house, as I built for David, and will give Israel unto thee.

YLT: and it hath been, if thou dost hear all that I command thee, and hast walked in My ways, and done that which is right in Mine eyes, to keep My statutes and My commands, as did David My servant, that I have been with thee, and have built for thee a stedfast house, as I built for David, and have given to thee Israel,

Exposition: 1Kings 11:38 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with the...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:39

Hebrew

וַֽאעַנֶּה אֶת־זֶרַע דָּוִד לְמַעַן זֹאת אַךְ לֹא כָל־הַיָּמִֽים׃

va''aneh-'et-zera'-david-lema'an-zo't-'akhe-lo'-khal-hayamiym

KJV: And I will for this afflict the seed of David, but not for ever.

AKJV: And I will for this afflict the seed of David, but not for ever.

ASV: And I will for this afflict the seed of David, but not for ever.

YLT: and I humble the seed of David for this; only, not all the days.'

Exposition: 1Kings 11:39 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I will for this afflict the seed of David, but not for ever.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:40

Hebrew

וַיְבַקֵּשׁ שְׁלֹמֹה לְהָמִית אֶת־יָרָבְעָם וַיָּקָם יָרָבְעָם וַיִּבְרַח מִצְרַיִם אֶל־שִׁישַׁק מֶֽלֶךְ־מִצְרַיִם וַיְהִי בְמִצְרַיִם עַד־מוֹת שְׁלֹמֹֽה׃

vayevaqesh-shelomoh-lehamiyt-'et-yarave'am-vayaqam-yarave'am-vayiverach-mitzerayim-'el-shiyshaq-melekhe-mitzerayim-vayehiy-vemitzerayim-'ad-mvot-shelomoh

KJV: Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon.

AKJV: Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, to Shishak king of Egypt, and was in Egypt until the death of Solomon. ¶

ASV: Solomon sought therefore to kill Jeroboam; but Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon.

YLT: And Solomon seeketh to put Jeroboam to death, and Jeroboam riseth and fleeth to Egypt, unto Shishak king of Egypt, and he is in Egypt till the death of Solomon.

Exposition: 1Kings 11:40 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:41

Hebrew

וְיֶתֶר דִּבְרֵי שְׁלֹמֹה וְכָל־אֲשֶׁר עָשָׂה וְחָכְמָתוֹ הֲלֽוֹא־הֵם כְּתֻבִים עַל־סֵפֶר דִּבְרֵי שְׁלֹמֹֽה׃

veyeter-diverey-shelomoh-vekhal-'asher-'ashah-vechakhematvo-halvo'-hem-khetuviym-'al-sefer-diverey-shelomoh

KJV: And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon?

AKJV: And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon?

ASV: Now the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon?

YLT: And the rest of the matters of Solomon, and all that he did, and his wisdom, are they not written on the book of the matters of Solomon?

Exposition: 1Kings 11:41 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:42

Hebrew

וְהַיָּמִים אֲשֶׁר מָלַךְ שְׁלֹמֹה בִירוּשָׁלִַם עַל־כָּל־יִשְׂרָאֵל אַרְבָּעִים שָׁנָֽה׃

vehayamiym-'asher-malakhe-shelomoh-viyrvshaliam-'al-khal-yishera'el-'areva'iym-shanah

KJV: And the time that Solomon reigned in Jerusalem over all Israel was forty years.

AKJV: And the time that Solomon reigned in Jerusalem over all Israel was forty years.

ASV: And the time that Solomon reigned in Jerusalem over all Israel was forty years.

YLT: And the days that Solomon hath reigned in Jerusalem over all Israel are forty years,

Exposition: 1Kings 11:42 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the time that Solomon reigned in Jerusalem over all Israel was forty years.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 11:43

Hebrew

וַיִּשְׁכַּב שְׁלֹמֹה עִם־אֲבֹתָיו וַיִּקָּבֵר בְּעִיר דָּוִד אָבִיו וַיִּמְלֹךְ רְחַבְעָם בְּנוֹ תַּחְתָּֽיו׃

vayishekhav-shelomoh-'im-'avotayv-vayiqaver-ve'iyr-david-'aviyv-vayimelokhe-rechave'am-venvo-tachetayv

KJV: And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead.

AKJV: And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead.

ASV: And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead.

YLT: and Solomon lieth with his fathers, and is buried in the city of David his father, and reign doth Rehoboam his son in his stead.

Exposition: 1Kings 11:43 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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