Apologetics Bible

1Kings 16:1

Hebrew

וַיְהִי דְבַר־יְהוָה אֶל־יֵהוּא בֶן־חֲנָנִי עַל־בַּעְשָׁא לֵאמֹֽר׃

vayehiy-devar-yehvah-'el-yehv'-ven-chananiy-'al-va'esha'-le'mor

KJV: Then the word of the LORD came to Jehu the son of Hanani against Baasha, saying,

AKJV: Then the word of the LORD came to Jehu the son of Hanani against Baasha, saying,

ASV: And the word of Jehovah came to Jehu the son of Hanani against Baasha, saying,

YLT: And a word of Jehovah is unto Jehu son of Hanani, against Baasha, saying,

Exposition: 1Kings 16:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the word of the LORD came to Jehu the son of Hanani against Baasha, saying,'. 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 16:2

Hebrew

יַעַן אֲשֶׁר הֲרִימֹתִיךָ מִן־הֶעָפָר וָאֶתֶּנְךָ נָגִיד עַל עַמִּי יִשְׂרָאֵל וַתֵּלֶךְ ׀ בְּדֶרֶךְ יָרָבְעָם וַֽתַּחֲטִא אֶת־עַמִּי יִשְׂרָאֵל לְהַכְעִיסֵנִי בְּחַטֹּאתָֽם׃

ya'an-'asher-hariymotiykha-min-he'afar-va'etenekha-nagiyd-'al-'amiy-yishera'el-vatelekhe- -vederekhe-yarave'am-vatachati'-'et-'amiy-yishera'el-lehakhe'iyseniy-vechato'tam

KJV: Forasmuch as I exalted thee out of the dust, and made thee prince over my people Israel; and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger with their sins;

AKJV: For as much as 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;

ASV: Forasmuch as I exalted thee out of the dust, and made thee prince over my people Israel, and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger with their sins;

YLT: `Because that I have raised thee up out of the dust, and appoint thee leader over My people Israel, and thou walkest in the way of Jeroboam, and causest My people Israel to sin--to provoke Me to anger with their sins;

Exposition: 1Kings 16:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Forasmuch as I exalted thee out of the dust, and made thee prince over my people Israel; and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger with their sins;'. 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 16:3

Hebrew

הִנְנִי מַבְעִיר אַחֲרֵי בַעְשָׁא וְאַחֲרֵי בֵיתוֹ וְנָֽתַתִּי אֶת־בֵּיתְךָ כְּבֵית יָרָבְעָם בֶּן־נְבָֽט׃

hineniy-mave'iyr-'acharey-va'esha'-ve'acharey-veytvo-venatatiy-'et-veytekha-kheveyt-yarave'am-ven-nevat

KJV: Behold, I will take away the posterity of Baasha, and the posterity of his house; and will make thy house like the house of Jeroboam the son of Nebat.

AKJV: Behold, I will take away the posterity of Baasha, and the posterity of his house; and will make your house like the house of Jeroboam the son of Nebat.

ASV: behold, I will utterly sweep away Baasha and his house; and I will make thy house like the house of Jeroboam the son of Nebat.

YLT: lo, I am putting away the posterity of Baasha, even the posterity of his house, and have given up thy house as the house of Jeroboam son of Nebat;

Exposition: 1Kings 16:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Behold, I will take away the posterity of Baasha, and the posterity of his house; and will make thy house like the house of Jeroboam the son of Nebat.'. 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 16:4

Hebrew

הַמֵּת לְבַעְשָׁא בָּעִיר יֹֽאכְלוּ הַכְּלָבִים וְהַמֵּת לוֹ בַּשָּׂדֶה יֹאכְלוּ עוֹף הַשָּׁמָֽיִם׃

hamet-leva'esha'-va'iyr-yo'khelv-hakhelaviym-vehamet-lvo-vashadeh-yo'khelv-'vof-hashamayim

KJV: Him that dieth of Baasha in the city shall the dogs eat; and him that dieth of his in the fields shall the fowls of the air eat.

AKJV: Him that dies of Baasha in the city shall the dogs eat; and him that dies of his in the fields shall the fowls of the air eat.

ASV: Him that dieth of Baasha in the city shall the dogs eat; and him that dieth of his in the field shall the birds of the heavens eat.

YLT: him who dieth of Baasha in a city do the dogs eat, and him who dieth of his in a field do fowl of the heavens eat.'

Exposition: 1Kings 16:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Him that dieth of Baasha in the city shall the dogs eat; and him that dieth of his in the fields shall the fowls of the air eat.'. 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 16:5

Hebrew

וְיֶתֶר דִּבְרֵי בַעְשָׁא וַאֲשֶׁר עָשָׂה וּגְבֽוּרָתוֹ הֲלֹא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יִשְׂרָאֵֽל׃

veyeter-diverey-va'esha'-va'asher-'ashah-vgevvratvo-halo'-hem-khetvviym-'al-sefer-diverey-hayamiym-lemalekhey-yishera'el

KJV: Now the rest of the acts of Baasha, and what he did, and his might, are they not written in the book of the chronicles of the kings of Israel?

AKJV: Now the rest of the acts of Baasha, and what he did, and his might, are they not written in the book of the chronicles of the kings of Israel?

ASV: Now the rest of the acts of Baasha, and what he did, and his might, are they not written in the book of the chronicles of the kings of Israel?

YLT: And the rest of the matters of Baasha, and that which he did, and his might, are they not written on the book of the Chronicles of the kings of Israel?

Exposition: 1Kings 16:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now the rest of the acts of Baasha, and what he did, and his might, are they not written in the book of the chronicles of the kings 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 16:6

Hebrew

וַיִּשְׁכַּב בַּעְשָׁא עִם־אֲבֹתָיו וַיִּקָּבֵר בְּתִרְצָה וַיִּמְלֹךְ אֵלָה בְנוֹ תַּחְתָּֽיו׃

vayishekhav-va'esha'-'im-'avotayv-vayiqaver-vetiretzah-vayimelokhe-'elah-venvo-tachetayv

KJV: So Baasha slept with his fathers, and was buried in Tirzah: and Elah his son reigned in his stead.

AKJV: So Baasha slept with his fathers, and was buried in Tirzah: and Elah his son reigned in his stead.

ASV: And Baasha slept with his fathers, and was buried in Tirzah; and Elah his son reigned in his stead.

YLT: And Baasha lieth with his fathers, and is buried in Tirzah, and Elah his son reigneth in his stead.

Exposition: 1Kings 16:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Baasha slept with his fathers, and was buried in Tirzah: and Elah 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.

1Kings 16:7

Hebrew

וְגַם בְּיַד־יֵהוּא בֶן־חֲנָנִי הַנָּבִיא דְּבַר־יְהוָה הָיָה אֶל־בַּעְשָׁא וְאֶל־בֵּיתוֹ וְעַל כָּל־הָרָעָה ׀ אֲשֶׁר־עָשָׂה ׀ בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ בְּמַעֲשֵׂה יָדָיו לִהְיוֹת כְּבֵית יָרָבְעָם וְעַל אֲשֶׁר־הִכָּה אֹתֽוֹ׃

vegam-veyad-yehv'-ven-chananiy-hanaviy'-devar-yehvah-hayah-'el-va'esha'-ve'el-veytvo-ve'al-khal-hara'ah- -'asher-'ashah- -ve'eyney-yehvah-lehakhe'iysvo-vema'asheh-yadayv-liheyvot-kheveyt-yarave'am-ve'al-'asher-hikhah-'otvo

KJV: And also by the hand of the prophet Jehu the son of Hanani came the word of the LORD against Baasha, and against his house, even for all the evil that he did in the sight of the LORD, in provoking him to anger with the work of his hands, in being like the house of Jeroboam; and because he killed him.

AKJV: And also by the hand of the prophet Jehu the son of Hanani came the word of the LORD against Baasha, and against his house, even for all the evil that he did in the sight of the LORD, in provoking him to anger with the work of his hands, in being like the house of Jeroboam; and because he killed him. ¶

ASV: And moreover by the prophet Jehu the son of Hanani came the word of Jehovah against Baasha, and against his house, both because of all the evil that he did in the sight of Jehovah, to provoke him to anger with the work of his hands, in being like the house of Jeroboam, and because he smote him.

YLT: And also by the hand of Jehu son of Hanani the prophet a word of Jehovah hath been concerning Baasha, and concerning his house, and concerning all the evil that he did in the eyes of Jehovah to provoke Him to anger with the work of his hands, to be like the house of Jeroboam, and concerning that for which he smote him.

Exposition: 1Kings 16:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And also by the hand of the prophet Jehu the son of Hanani came the word of the LORD against Baasha, and against his house, even for all the evil that he did in the sight of the LORD, in provoking him to anger with th...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 16:8

Hebrew

בִּשְׁנַת עֶשְׂרִים וָשֵׁשׁ שָׁנָה לְאָסָא מֶלֶךְ יְהוּדָה מָלַךְ אֵלָה בֶן־בַּעְשָׁא עַל־יִשְׂרָאֵל בְּתִרְצָה שְׁנָתָֽיִם׃

vishenat-'esheriym-vashesh-shanah-le'asa'-melekhe-yehvdah-malakhe-'elah-ven-va'esha'-'al-yishera'el-vetiretzah-shenatayim

KJV: In the twenty and sixth year of Asa king of Judah began Elah the son of Baasha to reign over Israel in Tirzah, two years.

AKJV: In the twenty and sixth year of Asa king of Judah began Elah the son of Baasha to reign over Israel in Tirzah, two years.

ASV: In the twenty and sixth year of Asa king of Judah began Elah the son of Baasha to reign over Israel in Tirzah, and reigned two years.

YLT: In the twenty and sixth year of Asa king of Judah reigned hath Elah son of Baasha over Israel in Tirzah, two years;

Exposition: 1Kings 16:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'In the twenty and sixth year of Asa king of Judah began Elah the son of Baasha to reign over Israel in Tirzah, two 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 16:9

Hebrew

וַיִּקְשֹׁר עָלָיו עַבְדּוֹ זִמְרִי שַׂר מַחֲצִית הָרָכֶב וְהוּא בְתִרְצָה שֹׁתֶה שִׁכּוֹר בֵּית אַרְצָא אֲשֶׁר עַל־הַבַּיִת בְּתִרְצָֽה׃

vayiqeshor-'alayv-'avedvo-zimeriy-shar-machatziyt-harakhev-vehv'-vetiretzah-shoteh-shikhvor-veyt-'aretza'-'asher-'al-havayit-vetiretzah

KJV: And his servant Zimri, captain of half his chariots, conspired against him, as he was in Tirzah, drinking himself drunk in the house of Arza steward of his house in Tirzah.

AKJV: And his servant Zimri, captain of half his chariots, conspired against him, as he was in Tirzah, drinking himself drunk in the house of Arza steward of his house in Tirzah.

ASV: And his 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:

YLT: and conspire against him doth his servant Zimri (head of the half of the chariots) and he is in Tirzah drinking--a drunkard in the house of Arza, who is over the house in Tirzah.

Exposition: 1Kings 16:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And his servant Zimri, captain of half his chariots, conspired against him, as he was in Tirzah, drinking himself drunk in the house of Arza steward of his house in Tirzah.'. 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 16:10

Hebrew

וַיָּבֹא זִמְרִי וַיַּכֵּהוּ וַיְמִיתֵהוּ בִּשְׁנַת עֶשְׂרִים וָשֶׁבַע לְאָסָא מֶלֶךְ יְהוּדָה וַיִּמְלֹךְ תַּחְתָּֽיו׃

vayavo'-zimeriy-vayakhehv-vayemiytehv-vishenat-'esheriym-vasheva'-le'asa'-melekhe-yehvdah-vayimelokhe-tachetayv

KJV: And Zimri went in and smote him, and killed him, in the twenty and seventh year of Asa king of Judah, and reigned in his stead.

AKJV: And Zimri went in and smote him, and killed him, in the twenty and seventh year of Asa king of Judah, and reigned in his stead. ¶

ASV: and Zimri went in and smote him, and killed him, in the twenty and seventh year of Asa king of Judah, and reigned in his stead.

YLT: And Zimri cometh in and smiteth him, and putteth him to death, in the twenty and seventh year of Asa king of Judah, and reigneth in his stead;

Exposition: 1Kings 16:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Zimri went in and smote him, and killed him, in the twenty and seventh year of Asa king of Judah, and 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.

1Kings 16:11

Hebrew

וַיְהִי בְמָלְכוֹ כְּשִׁבְתּוֹ עַל־כִּסְאוֹ הִכָּה אֶת־כָּל־בֵּית בַּעְשָׁא לֹֽא־הִשְׁאִיר לוֹ מַשְׁתִּין בְּקִיר וְגֹאֲלָיו וְרֵעֵֽהוּ׃

vayehiy-vemalekhvo-kheshivetvo-'al-khise'vo-hikhah-'et-khal-veyt-va'esha'-lo'-hishe'iyr-lvo-mashetiyn-veqiyr-vego'alayv-vere'ehv

KJV: And it came to pass, when he began to reign, as soon as he sat on his throne, that he slew all the house of Baasha: he left him not one that pisseth against a wall, neither of his kinsfolks, nor of his friends.

AKJV: And it came to pass, when he began to reign, as soon as he sat on his throne, that he slew all the house of Baasha: he left him not one that urinates against a wall, neither of his kinfolks, nor of his friends.

ASV: And it came to pass, when he began to reign, as soon as he sat on his throne, that he smote all the house of Baasha: he left him not a single man-child, neither of his kinsfolks, nor of his friends.

YLT: and it cometh to pass in his reigning, at his sitting on his throne, he hath smitten the whole house of Baasha; he hath not left to him any sitting on the wall, and of his redeemers, and of his friends.

Exposition: 1Kings 16:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when he began to reign, as soon as he sat on his throne, that he slew all the house of Baasha: he left him not one that pisseth against a wall, neither of his kinsfolks, nor of his friends.'. 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 16:12

Hebrew

וַיַּשְׁמֵד זִמְרִי אֵת כָּל־בֵּית בַּעְשָׁא כִּדְבַר יְהוָה אֲשֶׁר דִּבֶּר אֶל־בַּעְשָׁא בְּיַד יֵהוּא הַנָּבִֽיא׃

vayashemed-zimeriy-'et-khal-veyt-va'esha'-khidevar-yehvah-'asher-diver-'el-va'esha'-veyad-yehv'-hanaviy'

KJV: Thus did Zimri destroy all the house of Baasha, according to the word of the LORD, which he spake against Baasha by Jehu the prophet,

AKJV: Thus did Zimri destroy all the house of Baasha, according to the word of the LORD, which he spoke against Baasha by Jehu the prophet.

ASV: Thus did Zimri destroy all the house of Baasha, according to the word of Jehovah, which he spake against Baasha by Jehu the prophet,

YLT: And Zimri destroyeth the whole house of Baasha, according to the word of Jehovah, that He spake concerning Baasha, by the hand of Jehu the prophet:

Exposition: 1Kings 16:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thus did Zimri destroy all the house of Baasha, according to the word of the LORD, which he spake against Baasha by Jehu the prophet,'. 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 16:13

Hebrew

אֶל כָּל־חַטֹּאות בַּעְשָׁא וְחַטֹּאות אֵלָה בְנוֹ אֲשֶׁר חָטְאוּ וַאֲשֶׁר הֶחֱטִיאוּ אֶת־יִשְׂרָאֵל לְהַכְעִיס אֶת־יְהוָה אֱלֹהֵי יִשְׂרָאֵל בְּהַבְלֵיהֶֽם׃

'el-khal-chato'vt-va'esha'-vechato'vt-'elah-venvo-'asher-chate'v-va'asher-hechetiy'v-'et-yishera'el-lehakhe'iys-'et-yehvah-'elohey-yishera'el-vehaveleyhem

KJV: For all the sins of Baasha, and the sins of Elah his son, by which they sinned, and by which they made Israel to sin, in provoking the LORD God of Israel to anger with their vanities.

AKJV: For all the sins of Baasha, and the sins of Elah his son, by which they sinned, and by which they made Israel to sin, in provoking the LORD God of Israel to anger with their vanities.

ASV: for all the sins of Baasha, and the sins of Elah his son, which they sinned, and wherewith they made Israel to sin, to provoke Jehovah, the God of Israel, to anger with their vanities.

YLT: concerning all the sins of Baasha, and the sins of Elah his son, that they sinned, and that they caused Israel to sin to provoke Jehovah, God of Israel, with their vanities.

Exposition: 1Kings 16:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For all the sins of Baasha, and the sins of Elah his son, by which they sinned, and by which they made Israel to sin, in provoking the LORD God of Israel to anger with their vanities.'. 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 16:14

Hebrew

וְיֶתֶר דִּבְרֵי אֵלָה וְכָל־אֲשֶׁר עָשָׂה הֲלֽוֹא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יִשְׂרָאֵֽל׃

veyeter-diverey-'elah-vekhal-'asher-'ashah-halvo'-hem-khetvviym-'al-sefer-diverey-hayamiym-lemalekhey-yishera'el

KJV: Now the rest of the acts of Elah, and all that he did, are they not written in the book of the chronicles of the kings of Israel?

AKJV: Now the rest of the acts of Elah, and all that he did, are they not written in the book of the chronicles of the kings of Israel? ¶

ASV: Now the rest of the acts of Elah, and all that he did, are they not written in the book of the chronicles of the kings of Israel?

YLT: And the rest of the matters of Elah, and all that he did, are they not written on the book of the Chronicles of the kings of Israel?

Exposition: 1Kings 16:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now the rest of the acts of Elah, and all that he did, are they not written in the book of the chronicles of the kings 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 16:15

Hebrew

בִּשְׁנַת עֶשְׂרִים וָשֶׁבַע שָׁנָה לְאָסָא מֶלֶךְ יְהוּדָה מָלַךְ זִמְרִי שִׁבְעַת יָמִים בְּתִרְצָה וְהָעָם חֹנִים עַֽל־גִּבְּתוֹן אֲשֶׁר לַפְּלִשְׁתִּֽים׃

vishenat-'esheriym-vasheva'-shanah-le'asa'-melekhe-yehvdah-malakhe-zimeriy-shive'at-yamiym-vetiretzah-veha'am-choniym-'al-givetvon-'asher-lafelishetiym

KJV: In the twenty and seventh year of Asa king of Judah did Zimri reign seven days in Tirzah. And the people were encamped against Gibbethon, which belonged to the Philistines.

AKJV: In the twenty and seventh year of Asa king of Judah did Zimri reign seven days in Tirzah. And the people were encamped against Gibbethon, which belonged to the Philistines.

ASV: In the twenty and seventh year of Asa king of Judah did Zimri reign seven days in Tirzah. Now the people were encamped against Gibbethon, which belonged to the Philistines.

YLT: In the twenty and seventh year of Asa king of Judah, reigned hath Zimri seven days in Tirzah; and the people are encamping against Gibbethon, which is to the Philistines;

Exposition: 1Kings 16:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'In the twenty and seventh year of Asa king of Judah did Zimri reign seven days in Tirzah. And the people were encamped against Gibbethon, which belonged to the Philistines.'. 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 16:16

Hebrew

וַיִּשְׁמַע הָעָם הַחֹנִים לֵאמֹר קָשַׁר זִמְרִי וְגַם הִכָּה אֶת־הַמֶּלֶךְ וַיַּמְלִכוּ כָֽל־יִשְׂרָאֵל אֶת־עָמְרִי שַׂר־צָבָא עַל־יִשְׂרָאֵל בַּיּוֹם הַהוּא בַּֽמַּחֲנֶֽה׃

vayishema'-ha'am-hachoniym-le'mor-qashar-zimeriy-vegam-hikhah-'et-hamelekhe-vayamelikhv-khal-yishera'el-'et-'ameriy-shar-tzava'-'al-yishera'el-vayvom-hahv'-vamachaneh

KJV: And the people that were encamped heard say, Zimri hath conspired, and hath also slain the king: wherefore all Israel made Omri, the captain of the host, king over Israel that day in the camp.

AKJV: And the people that were encamped heard say, Zimri has conspired, and has also slain the king: why all Israel made Omri, the captain of the host, king over Israel that day in the camp.

ASV: And the people that were encamped heard say, Zimri hath conspired, and hath also smitten the king: wherefore all Israel made Omri, the captain of the host, king over Israel that day in the camp.

YLT: and the people who are encamping hear, saying, `Zimri hath conspired, and also hath smitten the king;' and all Israel cause Omri head of the host to reign over Israel on that day in the camp.

Exposition: 1Kings 16:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the people that were encamped heard say, Zimri hath conspired, and hath also slain the king: wherefore all Israel made Omri, the captain of the host, king over Israel that day in the camp.'. 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 16:17

Hebrew

וַיַּעֲלֶה עָמְרִי וְכָל־יִשְׂרָאֵל עִמּוֹ מִֽגִּבְּתוֹן וַיָּצֻרוּ עַל־תִּרְצָֽה׃

vaya'aleh-'ameriy-vekhal-yishera'el-'imvo-migivetvon-vayatzurv-'al-tiretzah

KJV: And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah.

AKJV: And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah.

ASV: And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah.

YLT: And Omri goeth up, and all Israel with him, from Gibbethon, and they lay siege to Tirzah.

Exposition: 1Kings 16:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah.'. 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 16:18

Hebrew

וַיְהִי כִּרְאוֹת זִמְרִי כִּֽי־נִלְכְּדָה הָעִיר וַיָּבֹא אֶל־אַרְמוֹן בֵּית־הַמֶּלֶךְ וַיִּשְׂרֹף עָלָיו אֶת־בֵּֽית־מֶלֶךְ בָּאֵשׁ וַיָּמֹֽת׃

vayehiy-khire'vot-zimeriy-khiy-nilekhedah-ha'iyr-vayavo'-'el-'aremvon-veyt-hamelekhe-vayisherof-'alayv-'et-veyt-melekhe-va'esh-vayamot

KJV: And it came to pass, when Zimri saw that the city was taken, that he went into the palace of the king’s house, and burnt the king’s house over him with fire, and died,

AKJV: And it came to pass, when Zimri saw that the city was taken, that he went into the palace of the king’s house, and burnt the king’s house over him with fire, and died.

ASV: And it came to pass, when Zimri saw that the city was taken, that he went into the castle of the king’s house, and burnt the king’s house over him with fire, and died,

YLT: And it cometh to pass, at Zimri's seeing that the city hath been captured, that he cometh in unto a high place of the house of the king, and burneth over him the house of the king with fire, and dieth,

Exposition: 1Kings 16:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when Zimri saw that the city was taken, that he went into the palace of the king’s house, and burnt the king’s house over him with fire, and died,'. 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 16:19

Hebrew

עַל־חטאתו חַטֹּאתָיו אֲשֶׁר חָטָא לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לָלֶכֶת בְּדֶרֶךְ יָרָבְעָם וּבְחַטָּאתוֹ אֲשֶׁר עָשָׂה לְהַחֲטִיא אֶת־יִשְׂרָאֵֽל׃

'al-cht'tv-chato'tayv-'asher-chata'-la'ashvot-hara'-ve'eyney-yehvah-lalekhet-vederekhe-yarave'am-vvechata'tvo-'asher-'ashah-lehachatiy'-'et-yishera'el

KJV: For his sins which he sinned in doing evil in the sight of the LORD, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin.

AKJV: For his sins which he sinned in doing evil in the sight of the LORD, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin.

ASV: for his sins which he sinned in doing that which was evil in the sight of Jehovah, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin.

YLT: for his sins that he sinned, to do the evil thing in the eyes of Jehovah, to walk in the way of Jeroboam, and in his sin that he did, to cause Israel to sin;

Exposition: 1Kings 16:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For his sins which he sinned in doing evil in the sight of the LORD, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin.'. 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 16:20

Hebrew

וְיֶתֶר דִּבְרֵי זִמְרִי וְקִשְׁרוֹ אֲשֶׁר קָשָׁר הֲלֹֽא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יִשְׂרָאֵֽל׃

veyeter-diverey-zimeriy-veqishervo-'asher-qashar-halo'-hem-khetvviym-'al-sefer-diverey-hayamiym-lemalekhey-yishera'el

KJV: Now the rest of the acts of Zimri, and his treason that he wrought, are they not written in the book of the chronicles of the kings of Israel?

AKJV: Now the rest of the acts of Zimri, and his treason that he worked, are they not written in the book of the chronicles of the kings of Israel? ¶

ASV: Now the rest of the acts of Zimri, and his treason that he wrought, are they not written in the book of the chronicles of the kings of Israel?

YLT: and the rest of the matters of Zimri, and his conspiracy that he made, are they not written on the book of the Chronicles of the kings of Israel?

Exposition: 1Kings 16:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now the rest of the acts of Zimri, and his treason that he wrought, are they not written in the book of the chronicles of the kings 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 16:21

Hebrew

אָז יֵחָלֵק הָעָם יִשְׂרָאֵל לַחֵצִי חֲצִי הָעָם הָיָה אַחֲרֵי תִבְנִי בֶן־גִּינַת לְהַמְלִיכוֹ וְהַחֲצִי אַחֲרֵי עָמְרִֽי׃

'az-yechaleq-ha'am-yishera'el-lachetziy-chatziy-ha'am-hayah-'acharey-tiveniy-ven-giynat-lehameliykhvo-vehachatziy-'acharey-'ameriy

KJV: Then were the people of Israel divided into two parts: half of the people followed Tibni the son of Ginath, to make him king; and half followed Omri.

AKJV: Then were the people of Israel divided into two parts: half of the people followed Tibni the son of Ginath, to make him king; and half followed Omri.

ASV: Then were the people of Israel divided into two parts: half of the people followed Tibni the son of Ginath, to make him king; and half followed Omri.

YLT: Then are the sons of Israel parted into halves; half of the people hath been after Tibni son of Ginath to cause him to reign, and the half after Omri;

Exposition: 1Kings 16:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then were the people of Israel divided into two parts: half of the people followed Tibni the son of Ginath, to make him king; and half followed Omri.'. 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 16:22

Hebrew

וַיֶּחֱזַק הָעָם אֲשֶׁר אַחֲרֵי עָמְרִי אֶת־הָעָם אֲשֶׁר אַחֲרֵי תִּבְנִי בֶן־גִּינַת וַיָּמָת תִּבְנִי וַיִּמְלֹךְ עָמְרִֽי׃

vayechezaq-ha'am-'asher-'acharey-'ameriy-'et-ha'am-'asher-'acharey-tiveniy-ven-giynat-vayamat-tiveniy-vayimelokhe-'ameriy

KJV: But the people that followed Omri prevailed against the people that followed Tibni the son of Ginath: so Tibni died, and Omri reigned.

AKJV: But the people that followed Omri prevailed against the people that followed Tibni the son of Ginath: so Tibni died, and Omri reigned. ¶

ASV: But the people that followed Omri prevailed against the people that followed Tibni the son of Ginath: so Tibni died, and Omri reigned.

YLT: and stronger are the people that are after Omri than the people that are after Tibni son of Ginath, and Tibni dieth, and Omri reigneth.

Exposition: 1Kings 16:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But the people that followed Omri prevailed against the people that followed Tibni the son of Ginath: so Tibni died, and Omri reigned.'. 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 16:23

Hebrew

בִּשְׁנַת שְׁלֹשִׁים וְאַחַת שָׁנָה לְאָסָא מֶלֶךְ יְהוּדָה מָלַךְ עָמְרִי עַל־יִשְׂרָאֵל שְׁתֵּים עֶשְׂרֵה שָׁנָה בְּתִרְצָה מָלַךְ שֵׁשׁ־שָׁנִֽים׃

vishenat-sheloshiym-ve'achat-shanah-le'asa'-melekhe-yehvdah-malakhe-'ameriy-'al-yishera'el-sheteym-'eshereh-shanah-vetiretzah-malakhe-shesh-shaniym

KJV: In the thirty and first year of Asa king of Judah began Omri to reign over Israel, twelve years: six years reigned he in Tirzah.

AKJV: In the thirty and first year of Asa king of Judah began Omri to reign over Israel, twelve years: six years reigned he in Tirzah.

ASV: In the thirty and first year of Asa king of Judah began Omri to reign over Israel, and reigned twelve years: six years reigned he in Tirzah.

YLT: In the thirty and first year of Asa king of Judah reigned hath Omri over Israel twelve years; in Tirzah he hath reigned six years,

Exposition: 1Kings 16:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'In the thirty and first year of Asa king of Judah began Omri to reign over Israel, twelve years: six years reigned he in Tirzah.'. 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 16:24

Hebrew

וַיִּקֶן אֶת־הָהָר שֹׁמְרוֹן מֵאֶת שֶׁמֶר בְּכִכְּרַיִם כָּסֶף וַיִּבֶן אֶת־הָהָר וַיִּקְרָא אֶת־שֵׁם הָעִיר אֲשֶׁר בָּנָה עַל שֶׁם־שֶׁמֶר אֲדֹנֵי הָהָר שֹׁמְרֽוֹן׃

vayiqen-'et-hahar-shomervon-me'et-shemer-vekhikherayim-khasef-vayiven-'et-hahar-vayiqera'-'et-shem-ha'iyr-'asher-vanah-'al-shem-shemer-'adoney-hahar-shomervon

KJV: And he bought the hill Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of Shemer, owner of the hill, Samaria.

AKJV: And he bought the hill Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of Shemer, owner of the hill, Samaria. ¶

ASV: And he bought the hill Samaria of Shemer for two talents of silver; and he built on the hill, and called the name of the city which he built, after the name of Shemer, the owner of the hill, Samaria.

YLT: and he buyeth the mount Samaria from Shemer, with two talents of silver, and buildeth on the mount, and calleth the name of the city that he hath built by the name of Shemer, lord of the hill--Samaria.

Exposition: 1Kings 16:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he bought the hill Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of Shemer, owner of the hill, Samaria.'. 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 16:25

Hebrew

וַיַּעֲשֶׂה עָמְרִי הָרַע בְּעֵינֵי יְהוָה וַיָּרַע מִכֹּל אֲשֶׁר לְפָנָֽיו׃

vaya'asheh-'ameriy-hara'-ve'eyney-yehvah-vayara'-mikhol-'asher-lefanayv

KJV: But Omri wrought evil in the eyes of the LORD, and did worse than all that were before him.

AKJV: But Omri worked evil in the eyes of the LORD, and did worse than all that were before him.

ASV: And Omri did that which was evil in the sight of Jehovah, and dealt wickedly above all that were before him.

YLT: And Omri doth the evil thing in the eyes of Jehovah, and doth evil above all who are before him,

Exposition: 1Kings 16:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But Omri wrought evil in the eyes of the LORD, and did worse than all that were before him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 16:26

Hebrew

וַיֵּלֶךְ בְּכָל־דֶּרֶךְ יָרָבְעָם בֶּן־נְבָט ובחטאתיו וּבְחַטָּאתוֹ אֲשֶׁר הֶחֱטִיא אֶת־יִשְׂרָאֵל לְהַכְעִיס אֶת־יְהוָה אֱלֹהֵי יִשְׂרָאֵל בְּהַבְלֵיהֶֽם׃

vayelekhe-vekhal-derekhe-yarave'am-ven-nevat-vvcht'tyv-vvechata'tvo-'asher-hechetiy'-'et-yishera'el-lehakhe'iys-'et-yehvah-'elohey-yishera'el-vehaveleyhem

KJV: For he walked in all the way of Jeroboam the son of Nebat, and in his sin wherewith he made Israel to sin, to provoke the LORD God of Israel to anger with their vanities.

AKJV: For he walked in all the way of Jeroboam the son of Nebat, and in his sin with which he made Israel to sin, to provoke the LORD God of Israel to anger with their vanities.

ASV: For he walked in all the way of Jeroboam the son of Nebat, and in his sins wherewith he made Israel to sin, to provoke Jehovah, the God of Israel, to anger with their vanities.

YLT: and walketh in all the way of Jeroboam son of Nebat, and in his sin that he caused Israel to sin, to provoke Jehovah, God of Israel, with their vanities.

Exposition: 1Kings 16:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For he walked in all the way of Jeroboam the son of Nebat, and in his sin wherewith he made Israel to sin, to provoke the LORD God of Israel to anger with their vanities.'. 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 16:27

Hebrew

וְיֶתֶר דִּבְרֵי עָמְרִי אֲשֶׁר עָשָׂה וּגְבוּרָתוֹ אֲשֶׁר עָשָׂה הֲלֹֽא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יִשְׂרָאֵֽל׃

veyeter-diverey-'ameriy-'asher-'ashah-vgevvratvo-'asher-'ashah-halo'-hem-khetvviym-'al-sefer-diverey-hayamiym-lemalekhey-yishera'el

KJV: Now the rest of the acts of Omri which he did, and his might that he shewed, are they not written in the book of the chronicles of the kings of Israel?

AKJV: Now the rest of the acts of Omri which he did, and his might that he showed, are they not written in the book of the chronicles of the kings of Israel?

ASV: Now the rest of the acts of Omri which he did, and his might that he showed, are they not written in the book of the chronicles of the kings of Israel?

YLT: And the rest of the matters of Omri that he did, and his might that he got, are they not written on the book of the Chronicles of the kings of Israel?

Exposition: 1Kings 16:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now the rest of the acts of Omri which he did, and his might that he shewed, are they not written in the book of the chronicles of the kings 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 16:28

Hebrew

וַיִּשְׁכַּב עָמְרִי עִם־אֲבֹתָיו וַיִּקָּבֵר בְּשֹׁמְרוֹן וַיִּמְלֹךְ אַחְאָב בְּנוֹ תַּחְתָּֽיו׃

vayishekhav-'ameriy-'im-'avotayv-vayiqaver-veshomervon-vayimelokhe-'ache'av-venvo-tachetayv

KJV: So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead.

AKJV: So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead. ¶

ASV: So Omri slept with his fathers, and was buried in Samaria; and Ahab his son reigned in his stead.

YLT: And Omri lieth with his fathers, and is buried in Samaria, and Ahab his son reigneth in his stead.

Exposition: 1Kings 16:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Omri slept with his fathers, and was buried in Samaria: and Ahab 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.

1Kings 16:29

Hebrew

וְאַחְאָב בֶּן־עָמְרִי מָלַךְ עַל־יִשְׂרָאֵל בִּשְׁנַת שְׁלֹשִׁים וּשְׁמֹנֶה שָׁנָה לְאָסָא מֶלֶךְ יְהוּדָה וַיִּמְלֹךְ אַחְאָב בֶּן־עָמְרִי עַל־יִשְׂרָאֵל בְּשֹׁמְרוֹן עֶשְׂרִים וּשְׁתַּיִם שָׁנָֽה׃

ve'ache'av-ven-'ameriy-malakhe-'al-yishera'el-vishenat-sheloshiym-vshemoneh-shanah-le'asa'-melekhe-yehvdah-vayimelokhe-'ache'av-ven-'ameriy-'al-yishera'el-veshomervon-'esheriym-vshetayim-shanah

KJV: And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years.

AKJV: And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years.

ASV: And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years.

YLT: And Ahab son of Omri hath reigned over Israel in the thirty and eighth year of Asa king of Judah, and Ahab son of Omri reigneth over Israel in Samaria twenty and two years,

Exposition: 1Kings 16:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two 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 16:30

Hebrew

וַיַּעַשׂ אַחְאָב בֶּן־עָמְרִי הָרַע בְּעֵינֵי יְהוָה מִכֹּל אֲשֶׁר לְפָנָֽיו׃

vaya'ash-'ache'av-ven-'ameriy-hara'-ve'eyney-yehvah-mikhol-'asher-lefanayv

KJV: And Ahab the son of Omri did evil in the sight of the LORD above all that were before him.

AKJV: And Ahab the son of Omri did evil in the sight of the LORD above all that were before him.

ASV: And Ahab the son of Omri did that which was evil in the sight of Jehovah above all that were before him.

YLT: and Ahab son of Omri doth the evil thing in the eyes of Jehovah above all who are before him.

Exposition: 1Kings 16:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Ahab the son of Omri did evil in the sight of the LORD above all that were before him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 16:31

Hebrew

וַיְהִי הֲנָקֵל לֶכְתּוֹ בְּחַטֹּאות יָרָבְעָם בֶּן־נְבָט וַיִּקַּח אִשָּׁה אֶת־אִיזֶבֶל בַּת־אֶתְבַּעַל מֶלֶךְ צִידֹנִים וַיֵּלֶךְ וַֽיַּעֲבֹד אֶת־הַבַּעַל וַיִּשְׁתַּחוּ לֽוֹ׃

vayehiy-hanaqel-lekhetvo-vechato'vt-yarave'am-ven-nevat-vayiqach-'ishah-'et-'iyzevel-vat-'eteva'al-melekhe-tziydoniym-vayelekhe-vaya'avod-'et-hava'al-vayishetachv-lvo

KJV: And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him.

AKJV: And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him.

ASV: And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Sidonians, and went and served Baal, and worshipped him.

YLT: And it cometh to pass--hath it been light his walking in the sins of Jeroboam son of Nebat? --then he taketh a wife, Jezebel daughter of Ethbaal, king of the Zidonians, and goeth and serveth Baal, and boweth himself to it,

Exposition: 1Kings 16:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 16:32

Hebrew

וַיָּקֶם מִזְבֵּחַ לַבָּעַל בֵּית הַבַּעַל אֲשֶׁר בָּנָה בְּשֹׁמְרֽוֹן׃

vayaqem-mizevecha-lava'al-veyt-hava'al-'asher-vanah-veshomervon

KJV: And he reared up an altar for Baal in the house of Baal, which he had built in Samaria.

AKJV: And he reared up an altar for Baal in the house of Baal, which he had built in Samaria.

ASV: And he reared up an altar for Baal in the house of Baal, which he had built in Samaria.

YLT: and raiseth up an altar for Baal, in the house of the Baal, that he built in Samaria;

Exposition: 1Kings 16:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he reared up an altar for Baal in the house of Baal, which he had built in Samaria.'. 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 16:33

Hebrew

וַיַּעַשׂ אַחְאָב אֶת־הָאֲשֵׁרָה וַיּוֹסֶף אַחְאָב לַעֲשׂוֹת לְהַכְעִיס אֶת־יְהֹוָה אֱלֹהֵי יִשְׂרָאֵל מִכֹּל מַלְכֵי יִשְׂרָאֵל אֲשֶׁר הָיוּ לְפָנָֽיו׃

vaya'ash-'ache'av-'et-ha'asherah-vayvosef-'ache'av-la'ashvot-lehakhe'iys-'et-yehovah-'elohey-yishera'el-mikhol-malekhey-yishera'el-'asher-hayv-lefanayv

KJV: And Ahab made a grove; and Ahab did more to provoke the LORD God of Israel to anger than all the kings of Israel that were before him.

AKJV: And Ahab made a grove; and Ahab did more to provoke the LORD God of Israel to anger than all the kings of Israel that were before him. ¶

ASV: And Ahab made the Asherah; and Ahab did yet more to provoke Jehovah, the God of Israel, to anger than all the kings of Israel that were before him.

YLT: and Ahab maketh the shrine, and Ahab addeth to do so as to provoke Jehovah, God of Israel, above all the kings of Israel who have been before him.

Exposition: 1Kings 16:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Ahab made a grove; and Ahab did more to provoke the LORD God of Israel to anger than all the kings of Israel that were before him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 16:34

Hebrew

בְּיָמָיו בָּנָה חִיאֵל בֵּית הָאֱלִי אֶת־יְרִיחֹה בַּאֲבִירָם בְּכֹרוֹ יִסְּדָהּ ובשגיב וּבִשְׂגוּב צְעִירוֹ הִצִּיב דְּלָתֶיהָ כִּדְבַר יְהוָה אֲשֶׁר דִּבֶּר בְּיַד יְהוֹשֻׁעַ בִּן־נֽוּן׃

veyamayv-vanah-chiy'el-veyt-ha'eliy-'et-yeriychoh-va'aviyram-vekhorvo-yisedah-vvshgyv-vvishegvv-tze'iyrvo-hitziyv-delateyha-khidevar-yehvah-'asher-diver-veyad-yehvoshu'a-vin-nvn

KJV: In his days did Hiel the Beth–elite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the LORD, which he spake by Joshua the son of Nun.

AKJV: In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the LORD, which he spoke by Joshua the son of Nun.

ASV: In his days did Hiel the Beth-elite build Jericho: he laid the foundation thereof with the loss of Abiram his first-born, and set up the gates thereof with the loss of his youngest son Segub, according to the word of Jehovah, which he spake by Joshua the son of Nun.

YLT: In his days hath Hiel the Beth-Elite built Jericho; in Abiram his first-born he laid its foundation, and in Segub his youngest he set up its doors, according to the word of Jehovah that He spake by the hand of Joshua son of Nun.

Exposition: 1Kings 16:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'In his days did Hiel the Beth–elite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the LORD, which he spake by J...'. 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.