Apologetics Bible

1Kings 22:1

Hebrew

וַיֵּשְׁבוּ שָׁלֹשׁ שָׁנִים אֵין מִלְחָמָה בֵּין אֲרָם וּבֵין יִשְׂרָאֵֽל׃

vayeshevv-shalosh-shaniym-'eyn-milechamah-veyn-'aram-vveyn-yishera'el

KJV: And they continued three years without war between Syria and Israel.

AKJV: And they continued three years without war between Syria and Israel.

ASV: And they continued three years without war between Syria and Israel.

YLT: And they sit still three years, there is no war between Aram and Israel,

Exposition: 1Kings 22:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they continued three years without war between Syria and 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 22:2

Hebrew

וַיְהִי בַּשָּׁנָה הַשְּׁלִישִׁית וַיֵּרֶד יְהוֹשָׁפָט מֶֽלֶךְ־יְהוּדָה אֶל־מֶלֶךְ יִשְׂרָאֵֽל׃

vayehiy-vashanah-hasheliyshiyt-vayered-yehvoshafat-melekhe-yehvdah-'el-melekhe-yishera'el

KJV: And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel.

AKJV: And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel.

ASV: And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel.

YLT: and it cometh to pass in the third year, that Jehoshaphat king of Judah cometh down unto the king of Israel,

Exposition: 1Kings 22:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king 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 22:3

Hebrew

וַיֹּאמֶר מֶֽלֶךְ־יִשְׂרָאֵל אֶל־עֲבָדָיו הַיְדַעְתֶּם כִּֽי־לָנוּ רָמֹת גִּלְעָד וַאֲנַחְנוּ מַחְשִׁים מִקַּחַת אֹתָהּ מִיַּד מֶלֶךְ אֲרָֽם׃

vayo'mer-melekhe-yishera'el-'el-'avadayv-hayeda'etem-khiy-lanv-ramot-gile'ad-va'anachenv-macheshiym-miqachat-'otah-miyad-melekhe-'aram

KJV: And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours, and we be still, and take it not out of the hand of the king of Syria?

AKJV: And the king of Israel said to his servants, Know you that Ramoth in Gilead is ours, and we be still, and take it not out of the hand of the king of Syria?

ASV: And the king of Israel said unto his servants, Know ye that Ramoth-gilead is ours, and we are still, and take it not out of the hand of the king of Syria?

YLT: and the king of Israel saith unto his servants, `Have ye not known that ours is Ramoth-Gilead? and we are keeping silent from taking it out of the hand of the king of Aram!'

Exposition: 1Kings 22:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours, and we be still, and take it not out of the hand of the king of 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 22:4

Hebrew

וַיֹּאמֶר אֶל־יְהוֹשָׁפָט הֲתֵלֵךְ אִתִּי לַמִּלְחָמָה רָמֹת גִּלְעָד וַיֹּאמֶר יְהֽוֹשָׁפָט אֶל־מֶלֶךְ יִשְׂרָאֵל כָּמוֹנִי כָמוֹךָ כְּעַמִּי כְעַמֶּךָ כְּסוּסַי כְּסוּסֶֽיךָ׃

vayo'mer-'el-yehvoshafat-hatelekhe-'itiy-lamilechamah-ramot-gile'ad-vayo'mer-yehvoshafat-'el-melekhe-yishera'el-khamvoniy-khamvokha-khe'amiy-khe'amekha-khesvsay-khesvseykha

KJV: And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth–gilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses.

AKJV: And he said to Jehoshaphat, Will you go with me to battle to Ramothgilead? And Jehoshaphat said to the king of Israel, I am as you are, my people as your people, my horses as your horses.

ASV: And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth-gilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses.

YLT: And he saith unto Jehoshaphat, Dost thou go with me to battle to Ramoth-Gilead?' and Jehoshaphat saith unto the king of Israel, As I am, so thou; as my people, so thy people; as my horses, so thy horses.'

Exposition: 1Kings 22:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth–gilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses.'. 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 22:5

Hebrew

וַיֹּאמֶר יְהוֹשָׁפָט אֶל־מֶלֶךְ יִשְׂרָאֵל דְּרָשׁ־נָא כַיּוֹם אֶת־דְּבַר יְהוָֽה׃

vayo'mer-yehvoshafat-'el-melekhe-yishera'el-derash-na'-khayvom-'et-devar-yehvah

KJV: And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the LORD to day.

AKJV: And Jehoshaphat said to the king of Israel, Inquire, I pray you, at the word of the LORD to day.

ASV: And Jehoshaphat said unto the king of Israel, Inquire first, I pray thee, for the word of Jehovah.

YLT: And Jehoshaphat saith unto the king of Israel, `Seek, I pray thee, to-day, the word of Jehovah;'

Exposition: 1Kings 22:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the LORD to day.'. 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 22:6

Hebrew

וַיִּקְבֹּץ מֶֽלֶךְ־יִשְׂרָאֵל אֶֽת־הַנְּבִיאִים כְּאַרְבַּע מֵאוֹת אִישׁ וַיֹּאמֶר אֲלֵהֶם הַאֵלֵךְ עַל־רָמֹת גִּלְעָד לַמִּלְחָמָה אִם־אֶחְדָּל וַיֹּאמְרוּ עֲלֵה וְיִתֵּן אֲדֹנָי בְּיַד הַמֶּֽלֶךְ׃

vayiqevotz-melekhe-yishera'el-'et-haneviy'iym-khe'areva'-me'vot-'iysh-vayo'mer-'alehem-ha'elekhe-'al-ramot-gile'ad-lamilechamah-'im-'echedal-vayo'merv-'aleh-veyiten-'adonay-veyad-hamelekhe

KJV: Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramoth–gilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver it into the hand of the king.

AKJV: Then the king of Israel gathered the prophets together, about four hundred men, and said to them, Shall I go against Ramothgilead to battle, or shall I forbear? And they said, Go up; for the LORD shall deliver it into the hand of the king.

ASV: Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramoth-gilead to battle, or shall I forbear? And they said, Go up; for the Lord will deliver it into the hand of the king.

YLT: and the king of Israel gathereth the prophets, about four hundred men, and saith unto them, Do I go against Ramoth-Gilead to battle, or do I forbear?' and they say, Go up, and the Lord doth give it into the hand of the king.'

Exposition: 1Kings 22:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramoth–gilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver it i...'. 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 22:7

Hebrew

וַיֹּאמֶר יְהוֹשָׁפָט הַאֵין פֹּה נָבִיא לַיהוָה עוֹד וְנִדְרְשָׁה מֵאוֹתֽוֹ׃

vayo'mer-yehvoshafat-ha'eyn-foh-naviy'-layhvah-'vod-venidereshah-me'votvo

KJV: And Jehoshaphat said, Is there not here a prophet of the LORD besides, that we might enquire of him?

AKJV: And Jehoshaphat said, Is there not here a prophet of the LORD besides, that we might inquire of him?

ASV: But Jehoshaphat said, Is there not here a prophet of Jehovah besides, that we may inquire of him?

YLT: And Jehoshaphat saith, `Is there not here a prophet of Jehovah besides, and we seek by him?'

Exposition: 1Kings 22:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jehoshaphat said, Is there not here a prophet of the LORD besides, that we might enquire of 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 22:8

Hebrew

וַיֹּאמֶר מֶֽלֶךְ־יִשְׂרָאֵל ׀ אֶֽל־יְהוֹשָׁפָט עוֹד אִישׁ־אֶחָד לִדְרֹשׁ אֶת־יְהוָה מֵאֹתוֹ וַאֲנִי שְׂנֵאתִיו כִּי לֹֽא־יִתְנַבֵּא עָלַי טוֹב כִּי אִם־רָע מִיכָיְהוּ בֶּן־יִמְלָה וַיֹּאמֶר יְהוֹשָׁפָט אַל־יֹאמַר הַמֶּלֶךְ כֵּֽן׃

vayo'mer-melekhe-yishera'el- -'el-yehvoshafat-'vod-'iysh-'echad-liderosh-'et-yehvah-me'otvo-va'aniy-shene'tiyv-khiy-lo'-yitenave'-'alay-tvov-khiy-'im-ra'-miykhayehv-ven-yimelah-vayo'mer-yehvoshafat-'al-yo'mar-hamelekhe-khen

KJV: And the king of Israel said unto Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may enquire of the LORD: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so.

AKJV: And the king of Israel said to Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may inquire of the LORD: but I hate him; for he does not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so.

ASV: And the king of Israel said unto Jehoshaphat, There is yet one man by whom we may inquire of Jehovah, Micaiah the son of Imlah: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so.

YLT: And the king of Israel saith unto Jehoshaphat, Yet--one man to seek Jehovah by him, and I have hated him, for he doth not prophesy concerning me good, but evil--Micaiah son of Imlah;' and Jehoshaphat saith, Let not the king say so.'

Exposition: 1Kings 22:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king of Israel said unto Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may enquire of the LORD: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat...'. 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 22:9

Hebrew

וַיִּקְרָא מֶלֶךְ יִשְׂרָאֵל אֶל־סָרִיס אֶחָד וַיֹּאמֶר מַהֲרָה מִיכָיְהוּ בֶן־יִמְלָֽה׃

vayiqera'-melekhe-yishera'el-'el-sariys-'echad-vayo'mer-maharah-miykhayehv-ven-yimelah

KJV: Then the king of Israel called an officer, and said, Hasten hither Micaiah the son of Imlah.

AKJV: Then the king of Israel called an officer, and said, Hasten here Micaiah the son of Imlah.

ASV: Then the king of Israel called an officer, and said, Fetch quickly Micaiah the son of Imlah.

YLT: And the king of Israel calleth unto a certain eunuch, and saith, `Hasten Micaiah son of Imlah.'

Exposition: 1Kings 22:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the king of Israel called an officer, and said, Hasten hither Micaiah the son of Imlah.'. 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 22:10

Hebrew

וּמֶלֶךְ יִשְׂרָאֵל וִֽיהוֹשָׁפָט מֶֽלֶךְ־יְהוּדָה יֹשְׁבִים אִישׁ עַל־כִּסְאוֹ מְלֻבָּשִׁים בְּגָדִים בְּגֹרֶן פֶּתַח שַׁעַר שֹׁמְרוֹן וְכָל־הַנְּבִיאִים מִֽתְנַבְּאִים לִפְנֵיהֶֽם׃

vmelekhe-yishera'el-viyhvoshafat-melekhe-yehvdah-yosheviym-'iysh-'al-khise'vo-meluvashiym-vegadiym-vegoren-fetach-sha'ar-shomervon-vekhal-haneviy'iym-mitenave'iym-lifeneyhem

KJV: And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them.

AKJV: And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them.

ASV: Now the king of Israel and Jehoshaphat the king of Judah were sitting each on his throne, arrayed in their robes, in an open place at the entrance of the gate of Samaria; and all the prophets were prophesying before them.

YLT: And the king of Israel and Jehoshaphat king of Judah are sitting, each on his throne, clothed with garments, in a threshing-floor, at the opening of the gate of Samaria, and all the prophets are prophesying before them.

Exposition: 1Kings 22:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 22:11

Hebrew

וַיַּעַשׂ לוֹ צִדְקִיָּה בֶֽן־כְּנַעֲנָה קַרְנֵי בַרְזֶל וַיֹּאמֶר כֹּֽה־אָמַר יְהוָה בְּאֵלֶּה תְּנַגַּח אֶת־אֲרָם עַד־כַּלֹּתָֽם׃

vaya'ash-lvo-tzideqiyah-ven-khena'anah-qareney-varezel-vayo'mer-khoh-'amar-yehvah-ve'eleh-tenagach-'et-'aram-'ad-khalotam

KJV: And Zedekiah the son of Chenaanah made him horns of iron: and he said, Thus saith the LORD, With these shalt thou push the Syrians, until thou have consumed them.

AKJV: And Zedekiah the son of Chenaanah made him horns of iron: and he said, Thus says the LORD, With these shall you push the Syrians, until you have consumed them.

ASV: And Zedekiah the son of Chenaanah made him horns of iron, and said, Thus saith Jehovah, With these shalt thou push the Syrians, until they be consumed.

YLT: And Zedekiah son of Chenaanah maketh for himself horns of iron, and saith, `Thus said Jehovah, By these thou dost push the Aramaeans till they are consumed;'

Exposition: 1Kings 22:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Zedekiah the son of Chenaanah made him horns of iron: and he said, Thus saith the LORD, With these shalt thou push the Syrians, until thou have consumed them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 22:12

Hebrew

וְכָל־הַנְּבִאִים נִבְּאִים כֵּן לֵאמֹר עֲלֵה רָמֹת גִּלְעָד וְהַצְלַח וְנָתַן יְהוָה בְּיַד הַמֶּֽלֶךְ׃

vekhal-hanevi'iym-nive'iym-khen-le'mor-'aleh-ramot-gile'ad-vehatzelach-venatan-yehvah-veyad-hamelekhe

KJV: And all the prophets prophesied so, saying, Go up to Ramoth–gilead, and prosper: for the LORD shall deliver it into the king’s hand.

AKJV: And all the prophets prophesied so, saying, Go up to Ramothgilead, and prosper: for the LORD shall deliver it into the king’s hand.

ASV: And all the prophets prophesied so, saying, Go up to Ramoth-gilead, and prosper; for Jehovah will deliver it into the hand of the king.

YLT: and all the prophets are prophesying so, saying, `Go up to Ramoth-Gilead, and prosper, and Jehovah hath given it into the hand of the king.'

Exposition: 1Kings 22:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And all the prophets prophesied so, saying, Go up to Ramoth–gilead, and prosper: for the LORD shall deliver it into the king’s hand.'. 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 22:13

Hebrew

וְהַמַּלְאָךְ אֲשֶׁר־הָלַךְ ׀ לִקְרֹא מִיכָיְהוּ דִּבֶּר אֵלָיו לֵאמֹר הִנֵּה־נָא דִּבְרֵי הַנְּבִיאִים פֶּֽה־אֶחָד טוֹב אֶל־הַמֶּלֶךְ יְהִֽי־נָא דבריך דְבָרְךָ כִּדְבַר אַחַד מֵהֶם וְדִבַּרְתָּ טּֽוֹב׃

vehamale'akhe-'asher-halakhe- -liqero'-miykhayehv-diver-'elayv-le'mor-hineh-na'-diverey-haneviy'iym-feh-'echad-tvov-'el-hamelekhe-yehiy-na'-dvrykh-devarekha-khidevar-'achad-mehem-vedivareta-tvov

KJV: And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, the words of the prophets declare good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak that which is good.

AKJV: And the messenger that was gone to call Micaiah spoke to him, saying, Behold now, the words of the prophets declare good to the king with one mouth: let your word, I pray you, be like the word of one of them, and speak that which is good.

ASV: And the messenger that went to call Micaiah spake unto him, saying, Behold now, the words of the prophets declare good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak thou good.

YLT: And the messenger who hath gone to call Micaiah hath spoken unto him, saying, `Lo, I pray thee, the words of the prophets, with one mouth, are good towards the king; let it be, I pray thee, thy word as the word of one of them--and thou hast spoken good.'

Exposition: 1Kings 22:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, the words of the prophets declare good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, 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 22:14

Hebrew

וַיֹּאמֶר מִיכָיְהוּ חַי־יְהוָה כִּי אֶת־אֲשֶׁר יֹאמַר יְהוָה אֵלַי אֹתוֹ אֲדַבֵּֽר׃

vayo'mer-miykhayehv-chay-yehvah-khiy-'et-'asher-yo'mar-yehvah-'elay-'otvo-'adaver

KJV: And Micaiah said, As the LORD liveth, what the LORD saith unto me, that will I speak.

AKJV: And Micaiah said, As the LORD lives, what the LORD says to me, that will I speak. ¶

ASV: And Micaiah said, As Jehovah liveth, what Jehovah saith unto me, that will I speak.

YLT: And Micaiah saith, `Jehovah liveth; surely that which Jehovah saith unto me--it I speak.'

Exposition: 1Kings 22:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Micaiah said, As the LORD liveth, what the LORD saith unto me, that will I speak.'. 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 22:15

Hebrew

וַיָּבוֹא אֶל־הַמֶּלֶךְ וַיֹּאמֶר הַמֶּלֶךְ אֵלָיו מִיכָיְהוּ הֲנֵלֵךְ אֶל־רָמֹת גִּלְעָד לַמִּלְחָמָה אִם־נֶחְדָּל וַיֹּאמֶר אֵלָיו עֲלֵה וְהַצְלַח וְנָתַן יְהוָה בְּיַד הַמֶּֽלֶךְ׃

vayavvo'-'el-hamelekhe-vayo'mer-hamelekhe-'elayv-miykhayehv-hanelekhe-'el-ramot-gile'ad-lamilechamah-'im-nechedal-vayo'mer-'elayv-'aleh-vehatzelach-venatan-yehvah-veyad-hamelekhe

KJV: So he came to the king. And the king said unto him, Micaiah, shall we go against Ramoth–gilead to battle, or shall we forbear? And he answered him, Go, and prosper: for the LORD shall deliver it into the hand of the king.

AKJV: So he came to the king. And the king said to him, Micaiah, shall we go against Ramothgilead to battle, or shall we forbear? And he answered him, Go, and prosper: for the LORD shall deliver it into the hand of the king.

ASV: And when he was come to the king, the king said unto him, Micaiah, shall we go to Ramoth-gilead to battle, or shall we forbear? And he answered him, Go up and prosper; and Jehovah will deliver it into the hand of the king.

YLT: And he cometh in unto the king, and the king saith unto him, Micaiah, do we go unto Ramoth-Gilead, to battle, or do we forbear?' and he saith unto him, Go up, and prosper, and Jehovah hath given it into the hand of the king.'

Exposition: 1Kings 22:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So he came to the king. And the king said unto him, Micaiah, shall we go against Ramoth–gilead to battle, or shall we forbear? And he answered him, Go, and prosper: for the LORD shall deliver it into the hand of the k...'. 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 22:16

Hebrew

וַיֹּאמֶר אֵלָיו הַמֶּלֶךְ עַד־כַּמֶּה פְעָמִים אֲנִי מַשְׁבִּעֶךָ אֲשֶׁר לֹֽא־תְדַבֵּר אֵלַי רַק־אֱמֶת בְּשֵׁם יְהוָֽה׃

vayo'mer-'elayv-hamelekhe-'ad-khameh-fe'amiym-'aniy-mashevi'ekha-'asher-lo'-tedaver-'elay-raq-'emet-veshem-yehvah

KJV: And the king said unto him, How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the LORD?

AKJV: And the king said to him, How many times shall I adjure you that you tell me nothing but that which is true in the name of the LORD?

ASV: And the king said unto him, How many times shall I adjure thee that thou speak unto me nothing but the truth in the name of Jehovah?

YLT: And the king saith unto him, `How many times am I adjuring thee that thou speak nothing unto me but truth in the name of Jehovah?'

Exposition: 1Kings 22:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king said unto him, How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the LORD?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 22:17

Hebrew

וַיֹּאמֶר רָאִיתִי אֶת־כָּל־יִשְׂרָאֵל נְפֹצִים אֶל־הֶהָרִים כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה וַיֹּאמֶר יְהוָה לֹֽא־אֲדֹנִים לָאֵלֶּה יָשׁוּבוּ אִישׁ־לְבֵיתוֹ בְּשָׁלֽוֹם׃

vayo'mer-ra'iytiy-'et-khal-yishera'el-nefotziym-'el-hehariym-khatzo'n-'asher-'eyn-lahem-ro'eh-vayo'mer-yehvah-lo'-'adoniym-la'eleh-yashvvv-'iysh-leveytvo-veshalvom

KJV: And he said, I saw all Israel scattered upon the hills, as sheep that have not a shepherd: and the LORD said, These have no master: let them return every man to his house in peace.

AKJV: And he said, I saw all Israel scattered on the hills, as sheep that have not a shepherd: and the LORD said, These have no master: let them return every man to his house in peace.

ASV: And he said, I saw all Israel scattered upon the mountains, as sheep that have no shepherd: and Jehovah said, These have no master; let them return every man to his house in peace.

YLT: And he saith, `I have seen all Israel scattered on the hills as sheep that have no shepherd, and Jehovah saith, These have no master; they turn back each to his house in peace.'

Exposition: 1Kings 22:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, I saw all Israel scattered upon the hills, as sheep that have not a shepherd: and the LORD said, These have no master: let them return every man to his house in peace.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 22:18

Hebrew

וַיֹּאמֶר מֶֽלֶךְ־יִשְׂרָאֵל אֶל־יְהוֹשָׁפָט הֲלוֹא אָמַרְתִּי אֵלֶיךָ לֽוֹא־יִתְנַבֵּא עָלַי טוֹב כִּי אִם־רָֽע׃

vayo'mer-melekhe-yishera'el-'el-yehvoshafat-halvo'-'amaretiy-'eleykha-lvo'-yitenave'-'alay-tvov-khiy-'im-ra'

KJV: And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would prophesy no good concerning me, but evil?

AKJV: And the king of Israel said to Jehoshaphat, Did I not tell you that he would prophesy no good concerning me, but evil?

ASV: And the king of Israel said to Jehoshaphat, Did I not tell thee that he would not prophesy good concerning me, but evil?

YLT: And the king of Israel saith unto Jehoshaphat, `Have I not said unto thee, He doth not prophesy of me good, but evil?'

Exposition: 1Kings 22:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would prophesy no good concerning me, but evil?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 22:19

Hebrew

וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלֽוֹ׃

vayo'mer-lakhen-shema'-devar-yehvah-ra'iytiy-'et-yehvah-yoshev-'al-khise'vo-vekhal-tzeva'-hashamayim-'omed-'alayv-miymiynvo-vmishemo'lvo

KJV: And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.

AKJV: And he said, Hear you therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.

ASV: And Micaiah said, Therefore hear thou the word of Jehovah: I saw Jehovah sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.

YLT: And he saith, `Therefore, hear a word of Jehovah; I have seen Jehovah sitting on His throne, and all the host of the heavens standing by Him, on His right and on His left;

Exposition: 1Kings 22:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.'. 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 22:20

Hebrew

וַיֹּאמֶר יְהוָה מִי יְפַתֶּה אֶת־אַחְאָב וְיַעַל וְיִפֹּל בְּרָמֹת גִּלְעָד וַיֹּאמֶר זֶה בְּכֹה וְזֶה אֹמֵר בְּכֹֽה׃

vayo'mer-yehvah-miy-yefateh-'et-'ache'av-veya'al-veyifol-veramot-gile'ad-vayo'mer-zeh-vekhoh-vezeh-'omer-vekhoh

KJV: And the LORD said, Who shall persuade Ahab, that he may go up and fall at Ramoth–gilead? And one said on this manner, and another said on that manner.

AKJV: And the LORD said, Who shall persuade Ahab, that he may go up and fall at Ramothgilead? And one said on this manner, and another said on that manner.

ASV: And Jehovah said, Who shall entice Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner; and another said on that manner.

YLT: and Jehovah saith, Who doth entice Ahab, and he doth go up and fall in Ramoth-Gilead? and this one saith thus, and that one is saying thus.

Exposition: 1Kings 22:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said, Who shall persuade Ahab, that he may go up and fall at Ramoth–gilead? And one said on this manner, and another said on that manner.'. 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 22:21

Hebrew

וַיֵּצֵא הָרוּחַ וַֽיַּעֲמֹד לִפְנֵי יְהוָה וַיֹּאמֶר אֲנִי אֲפַתֶּנּוּ וַיֹּאמֶר יְהוָה אֵלָיו בַּמָּֽה׃

vayetze'-harvcha-vaya'amod-lifeney-yehvah-vayo'mer-'aniy-'afatenv-vayo'mer-yehvah-'elayv-vamah

KJV: And there came forth a spirit, and stood before the LORD, and said, I will persuade him.

AKJV: And there came forth a spirit, and stood before the LORD, and said, I will persuade him.

ASV: And there came forth a spirit, and stood before Jehovah, and said, I will entice him.

YLT: `And the spirit goeth out, and standeth before Jehovah, and saith, I--I do entice him; and Jehovah saith unto him, By what?

Exposition: 1Kings 22:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there came forth a spirit, and stood before the LORD, and said, I will persuade 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 22:22

Hebrew

וַיֹּאמֶר אֵצֵא וְהָיִיתִי רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאָיו וַיֹּאמֶר תְּפַתֶּה וְגַם־תּוּכָל צֵא וַעֲשֵׂה־כֵֽן׃

vayo'mer-'etze'-vehayiytiy-rvcha-sheqer-vefiy-khal-neviy'ayv-vayo'mer-tefateh-vegam-tvkhal-tze'-va'asheh-khen

KJV: And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so.

AKJV: And the LORD said to him, With which? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, You shall persuade him, and prevail also: go forth, and do so.

ASV: And Jehovah said unto him, Wherewith? And he said, I will go forth, and will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt entice him, and shalt prevail also: go forth, and do so.

YLT: and he saith, I go out, and have been a spirit of falsehood in the mouth of all his prophets; and He saith, Thou dost entice, and also thou art able; go out and do so.

Exposition: 1Kings 22:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so.'. 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 22:23

Hebrew

וְעַתָּה הִנֵּה נָתַן יְהוָה רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאֶיךָ אֵלֶּה וַֽיהוָה דִּבֶּר עָלֶיךָ רָעָֽה׃

ve'atah-hineh-natan-yehvah-rvcha-sheqer-vefiy-khal-neviy'eykha-'eleh-vayhvah-diver-'aleykha-ra'ah

KJV: Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, and the LORD hath spoken evil concerning thee.

AKJV: Now therefore, behold, the LORD has put a lying spirit in the mouth of all these your prophets, and the LORD has spoken evil concerning you.

ASV: Now therefore, behold, Jehovah hath put a lying spirit in the mouth of all these thy prophets; and Jehovah hath spoken evil concerning thee.

YLT: And now, lo, Jehovah hath put a spirit of falsehood in the mouth of all these thy prophets, and Jehovah hath spoken concerning thee--evil.'

Exposition: 1Kings 22:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, and the LORD hath spoken evil concerning 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 22:24

Hebrew

וַיִּגַּשׁ צִדְקִיָּהוּ בֶֽן־כְּנַעֲנָה וַיַּכֶּה אֶת־מִיכָיְהוּ עַל־הַלֶּחִי וַיֹּאמֶר אֵי־זֶה עָבַר רֽוּחַ־יְהוָה מֵאִתִּי לְדַבֵּר אוֹתָֽךְ׃

vayigash-tzideqiyahv-ven-khena'anah-vayakheh-'et-miykhayehv-'al-halechiy-vayo'mer-'ey-zeh-'avar-rvcha-yehvah-me'itiy-ledaver-'votakhe

KJV: But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the Spirit of the LORD from me to speak unto thee?

AKJV: But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the Spirit of the LORD from me to speak to you?

ASV: Then Zedekiah the son of Chenaanah came near, and smote Micaiah on the cheek, and said, Which way went the Spirit of Jehovah from me to speak unto thee?

YLT: And Zedekiah son of Chenaanah draweth nigh, and smiteth Micaiah on the cheek, and saith, `Where is this--he hath passed over--the Spirit of Jehovah--from me to speak with thee?'

Exposition: 1Kings 22:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the Spirit of the LORD from me to speak unto 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 22:25

Hebrew

וַיֹּאמֶר מִיכָיְהוּ הִנְּךָ רֹאֶה בַּיּוֹם הַהוּא אֲשֶׁר תָּבֹא חֶדֶר בְּחֶדֶר לְהֵחָבֵֽה׃

vayo'mer-miykhayehv-hinekha-ro'eh-vayvom-hahv'-'asher-tavo'-cheder-vecheder-lehechaveh

KJV: And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself.

AKJV: And Micaiah said, Behold, you shall see in that day, when you shall go into an inner chamber to hide yourself.

ASV: And Micaiah said, Behold, thou shalt see on that day, when thou shalt go into an inner chamber to hide thyself.

YLT: And Micaiah saith, `Lo, thou art seeing on that day, when thou goest in to the innermost chamber to be hidden.'

Exposition: 1Kings 22:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself.'. 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 22:26

Hebrew

וַיֹּאמֶר מֶלֶךְ יִשְׂרָאֵל קַח אֶת־מִיכָיְהוּ וַהֲשִׁיבֵהוּ אֶל־אָמֹן שַׂר־הָעִיר וְאֶל־יוֹאָשׁ בֶּן־הַמֶּֽלֶךְ׃

vayo'mer-melekhe-yishera'el-qach-'et-miykhayehv-vahashiyvehv-'el-'amon-shar-ha'iyr-ve'el-yvo'ash-ven-hamelekhe

KJV: And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king’s son;

AKJV: And the king of Israel said, Take Micaiah, and carry him back to Amon the governor of the city, and to Joash the king’s son;

ASV: And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king’s son;

YLT: And the king of Israel saith, `Take Micaiah, and turn him back unto Amon head of the city, and unto Joash son of the king,

Exposition: 1Kings 22:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king’s 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 22:27

Hebrew

וְאָמַרְתָּ כֹּה אָמַר הַמֶּלֶךְ שִׂימוּ אֶת־זֶה בֵּית הַכֶּלֶא וְהַאֲכִילֻהוּ לֶחֶם לַחַץ וּמַיִם לַחַץ עַד בֹּאִי בְשָׁלֽוֹם׃

ve'amareta-khoh-'amar-hamelekhe-shiymv-'et-zeh-veyt-hakhele'-veha'akhiyluhv-lechem-lachatz-vmayim-lachatz-'ad-vo'iy-veshalvom

KJV: And say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace.

AKJV: And say, Thus says the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace.

ASV: and say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace.

YLT: and thou hast said, Thus said the king, Place ye this one in the house of restraint, and cause him to eat bread of oppression, and water of oppression, till my coming in peace.'

Exposition: 1Kings 22:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 22:28

Hebrew

וַיֹּאמֶר מִיכָיְהוּ אִם־שׁוֹב תָּשׁוּב בְּשָׁלוֹם לֹֽא־דִבֶּר יְהוָה בִּי וַיֹּאמֶר שִׁמְעוּ עַמִּים כֻּלָּֽם׃

vayo'mer-miykhayehv-'im-shvov-tashvv-veshalvom-lo'-diver-yehvah-viy-vayo'mer-shime'v-'amiym-khulam

KJV: And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, Hearken, O people, every one of you.

AKJV: And Micaiah said, If you return at all in peace, the LORD has not spoken by me. And he said, Listen, O people, every one of you.

ASV: And Micaiah said, If thou return at all in peace, Jehovah hath not spoken by me. And he said, Hear, ye peoples, all of you.

YLT: And Micaiah saith, If thou at all return in peace--Jehovah hath not spoken by me;' and he saith, Hear, O peoples, all of them.'

Exposition: 1Kings 22:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, Hearken, O people, every one of you.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 22:29

Hebrew

וַיַּעַל מֶֽלֶךְ־יִשְׂרָאֵל וְיהוֹשָׁפָט מֶֽלֶךְ־יְהוּדָה רָמֹת גִּלְעָֽד׃

vaya'al-melekhe-yishera'el-veyhvoshafat-melekhe-yehvdah-ramot-gile'ad

KJV: So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth–gilead.

AKJV: So the king of Israel and Jehoshaphat the king of Judah went up to Ramothgilead.

ASV: So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead.

YLT: And the king of Israel goeth up, and Jehoshaphat king of Judah, to Ramoth-Gilead.

Exposition: 1Kings 22:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth–gilead.'. 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 22:30

Hebrew

וַיֹּאמֶר מֶלֶךְ יִשְׂרָאֵל אֶל־יְהוֹשָׁפָט הִתְחַפֵּשׂ וָבֹא בַמִּלְחָמָה וְאַתָּה לְבַשׁ בְּגָדֶיךָ וַיִּתְחַפֵּשׂ מֶלֶךְ יִשְׂרָאֵל וַיָּבוֹא בַּמִּלְחָמָֽה׃

vayo'mer-melekhe-yishera'el-'el-yehvoshafat-hitechafesh-vavo'-vamilechamah-ve'atah-levash-vegadeykha-vayitechafesh-melekhe-yishera'el-vayavvo'-vamilechamah

KJV: And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into the battle.

AKJV: And the king of Israel said to Jehoshaphat, I will disguise myself, and enter into the battle; but put you on your robes. And the king of Israel disguised himself, and went into the battle.

ASV: And the king of Israel said unto Jehoshaphat, I will disguise myself, and go into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into the battle.

YLT: And the king of Israel saith unto Jehoshaphat to disguise himself, and to go into battle, `And thou, put on thy garments.' And the king of Israel disguiseth himself, and goeth into battle.

Exposition: 1Kings 22:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into the battle.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 22:31

Hebrew

וּמֶלֶךְ אֲרָם צִוָּה אֶת־שָׂרֵי הָרֶכֶב אֲשֶׁר־לוֹ שְׁלֹשִׁים וּשְׁנַיִם לֵאמֹר לֹא תִּלָּחֲמוּ אֶת־קָטֹן וְאֶת־גָּדוֹל כִּי אִֽם־אֶת־מֶלֶךְ יִשְׂרָאֵל לְבַדּֽוֹ׃

vmelekhe-'aram-tzivah-'et-sharey-harekhev-'asher-lvo-sheloshiym-vshenayim-le'mor-lo'-tilachamv-'et-qaton-ve'et-gadvol-khiy-'im-'et-melekhe-yishera'el-levadvo

KJV: But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king of Israel.

AKJV: But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king of Israel.

ASV: Now the king of Syria had commanded the thirty and two captains of his chariots, saying, Fight neither with small nor great, save only with the king of Israel.

YLT: And the king of Aram commanded the heads of the charioteers whom he hath--thirty and two--saying, `Ye do not fight with small or with great, but with the king of Israel by himself.'

Exposition: 1Kings 22:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king 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 22:32

Hebrew

וַיְהִי כִּרְאוֹת שָׂרֵי הָרֶכֶב אֶת־יְהוֹשָׁפָט וְהֵמָּה אָֽמְרוּ אַךְ מֶֽלֶךְ־יִשְׂרָאֵל הוּא וַיָּסֻרוּ עָלָיו לְהִלָּחֵם וַיִּזְעַק יְהוֹשָׁפָֽט׃

vayehiy-khire'vot-sharey-harekhev-'et-yehvoshafat-vehemah-'amerv-'akhe-melekhe-yishera'el-hv'-vayasurv-'alayv-lehilachem-vayize'aq-yehvoshafat

KJV: And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is the king of Israel. And they turned aside to fight against him: and Jehoshaphat cried out.

AKJV: And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is the king of Israel. And they turned aside to fight against him: and Jehoshaphat cried out.

ASV: And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is the king of Israel; and they turned aside to fight against him: and Jehoshaphat cried out.

YLT: And it cometh to pass, at the heads of the charioteers seeing Jehoshaphat, that they said, `He is only the king of Israel;' and they turn aside to him to fight, and Jehoshaphat crieth out,

Exposition: 1Kings 22:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is the king of Israel. And they turned aside to fight against him: and Jehoshaphat cried out.'. 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 22:33

Hebrew

וַיְהִי כִּרְאוֹת שָׂרֵי הָרֶכֶב כִּֽי־לֹא־מֶלֶךְ יִשְׂרָאֵל הוּא וַיָּשׁוּבוּ מֵאַחֲרָֽיו׃

vayehiy-khire'vot-sharey-harekhev-khiy-lo'-melekhe-yishera'el-hv'-vayashvvv-me'acharayv

KJV: And it came to pass, when the captains of the chariots perceived that it was not the king of Israel, that they turned back from pursuing him.

AKJV: And it came to pass, when the captains of the chariots perceived that it was not the king of Israel, that they turned back from pursuing him.

ASV: And it came to pass, when the captains of the chariots saw that it was not the king of Israel, that they turned back from pursuing him.

YLT: and it cometh to pass, at the heads of the charioteers seeing that he is not the king of Israel, that they turn back from after him.

Exposition: 1Kings 22:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when the captains of the chariots perceived that it was not the king of Israel, that they turned back from pursuing 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 22:34

Hebrew

וְאִישׁ מָשַׁךְ בַּקֶּשֶׁת לְתֻמּוֹ וַיַּכֶּה אֶת־מֶלֶךְ יִשְׂרָאֵל בֵּין הַדְּבָקִים וּבֵין הַשִּׁרְיָן וַיֹּאמֶר לְרַכָּבוֹ הֲפֹךְ יָדְךָ וְהוֹצִיאֵנִי מִן־הַֽמַּחֲנֶה כִּי הָחֳלֵֽיתִי׃

ve'iysh-mashakhe-vaqeshet-letumvo-vayakheh-'et-melekhe-yishera'el-veyn-hadevaqiym-vveyn-hashireyan-vayo'mer-lerakhavvo-hafokhe-yadekha-vehvotziy'eniy-min-hamachaneh-khiy-hacholeytiy

KJV: And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am wounded.

AKJV: And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: why he said to the driver of his chariot, Turn your hand, and carry me out of the host; for I am wounded.

ASV: And a certain man drew his bow at a venture, and smote the king of Israel between the joints of the armor: wherefore he said unto the driver of his chariot, Turn thy hand, and carry me out of the host; for I am sore wounded.

YLT: And a man hath drawn with a bow, in his simplicity, and smiteth the king of Israel between the joinings and the coat of mail, and he saith to his charioteer, `Turn thy hand, and take me out from the camp, for I have become sick.'

Exposition: 1Kings 22:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am woun...'. 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 22:35

Hebrew

וַתַּעֲלֶה הַמִּלְחָמָה בַּיּוֹם הַהוּא וְהַמֶּלֶךְ הָיָה מָעֳמָד בַּמֶּרְכָּבָה נֹכַח אֲרָם וַיָּמָת בָּעֶרֶב וַיִּצֶק דַּֽם־הַמַּכָּה אֶל־חֵיק הָרָֽכֶב׃

vata'aleh-hamilechamah-vayvom-hahv'-vehamelekhe-hayah-ma'omad-vamerekhavah-nokhach-'aram-vayamat-va'erev-vayitzeq-dam-hamakhah-'el-cheyq-harakhev

KJV: And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot.

AKJV: And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the middle of the chariot.

ASV: And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even; and the blood ran out of the wound into the bottom of the chariot.

YLT: And the battle increaseth on that day, and the king hath been caused to stand in the chariot, over-against Aram, and he dieth in the evening, and the blood of the wound runneth out unto the midst of the chariot,

Exposition: 1Kings 22:35 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot.'. 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 22:36

Hebrew

וַיַּעֲבֹר הָרִנָּה בַּֽמַּחֲנֶה כְּבֹא הַשֶּׁמֶשׁ לֵאמֹר אִישׁ אֶל־עִירוֹ וְאִישׁ אֶל־אַרְצֽוֹ׃

vaya'avor-harinah-vamachaneh-khevo'-hashemesh-le'mor-'iysh-'el-'iyrvo-ve'iysh-'el-'aretzvo

KJV: And there went a proclamation throughout the host about the going down of the sun, saying, Every man to his city, and every man to his own country.

AKJV: And there went a proclamation throughout the host about the going down of the sun, saying, Every man to his city, and every man to his own country. ¶

ASV: And there went a cry throughout the host about the going down of the sun, saying, Every man to his city, and every man to his country.

YLT: and he causeth the cry to pass over through the camp, at the going in of the sun, saying, `Each unto his city, and each unto his land.'

Exposition: 1Kings 22:36 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there went a proclamation throughout the host about the going down of the sun, saying, Every man to his city, and every man to his 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 22:37

Hebrew

וַיָּמָת הַמֶּלֶךְ וַיָּבוֹא שֹׁמְרוֹן וַיִּקְבְּרוּ אֶת־הַמֶּלֶךְ בְּשֹׁמְרֽוֹן׃

vayamat-hamelekhe-vayavvo'-shomervon-vayiqeverv-'et-hamelekhe-veshomervon

KJV: So the king died, and was brought to Samaria; and they buried the king in Samaria.

AKJV: So the king died, and was brought to Samaria; and they buried the king in Samaria.

ASV: So the king died, and was brought to Samaria; and they buried the king in Samaria.

YLT: And the king dieth, and cometh into Samaria, and they bury the king in Samaria;

Exposition: 1Kings 22:37 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So the king died, and was brought to Samaria; and they buried the king 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 22:38

Hebrew

וַיִּשְׁטֹף אֶת־הָרֶכֶב עַל ׀ בְּרֵכַת שֹׁמְרוֹן וַיָּלֹקּוּ הַכְּלָבִים אֶת־דָּמוֹ וְהַזֹּנוֹת רָחָצוּ כִּדְבַר יְהוָה אֲשֶׁר דִּבֵּֽר׃

vayishetof-'et-harekhev-'al- -verekhat-shomervon-vayaloqv-hakhelaviym-'et-damvo-vehazonvot-rachatzv-khidevar-yehvah-'asher-diver

KJV: And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armour; according unto the word of the LORD which he spake.

AKJV: And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armor; according to the word of the LORD which he spoke.

ASV: And they washed the chariot by the pool of Samaria; and the dogs licked up his blood (now the harlots washed themselves there); according unto the word of Jehovah which he spake.

YLT: and one rinseth the chariot by the pool of Samaria, and the dogs lick his blood--when the armour they had washed--according to the word of Jehovah that He spake.

Exposition: 1Kings 22:38 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armour; according unto the word of the LORD which he spake.'. 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 22:39

Hebrew

וְיֶתֶר דִּבְרֵי אַחְאָב וְכָל־אֲשֶׁר עָשָׂה וּבֵית הַשֵּׁן אֲשֶׁר בָּנָה וְכָל־הֶעָרִים אֲשֶׁר בָּנָה הֲלֽוֹא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יִשְׂרָאֵֽל׃

veyeter-diverey-'ache'av-vekhal-'asher-'ashah-vveyt-hashen-'asher-vanah-vekhal-he'ariym-'asher-vanah-halvo'-hem-khetvviym-'al-sefer-diverey-hayamiym-lemalekhey-yishera'el

KJV: Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel?

AKJV: Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel?

ASV: Now the rest of the acts of Ahab, and all that he did, and the ivory house which he built, and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel?

YLT: And the rest of the matters of Ahab, and all that he did, and the house of ivory that he built, and all the cities that he built, are they not written on the book of the Chronicles of the kings of Israel?

Exposition: 1Kings 22:39 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built, 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 22:40

Hebrew

וַיִּשְׁכַּב אַחְאָב עִם־אֲבֹתָיו וַיִּמְלֹךְ אֲחַזְיָהוּ בְנוֹ תַּחְתָּֽיו׃

vayishekhav-'ache'av-'im-'avotayv-vayimelokhe-'achazeyahv-venvo-tachetayv

KJV: So Ahab slept with his fathers; and Ahaziah his son reigned in his stead.

AKJV: So Ahab slept with his fathers; and Ahaziah his son reigned in his stead. ¶

ASV: So Ahab slept with his fathers; and Ahaziah his son reigned in his stead.

YLT: And Ahab lieth with his fathers, and Ahaziah his son reigneth in his stead.

Exposition: 1Kings 22:40 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Ahab slept with his fathers; and Ahaziah 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 22:41

Hebrew

וִיהֽוֹשָׁפָט בֶּן־אָסָא מָלַךְ עַל־יְהוּדָה בִּשְׁנַת אַרְבַּע לְאַחְאָב מֶלֶךְ יִשְׂרָאֵֽל׃

viyhvoshafat-ven-'asa'-malakhe-'al-yehvdah-vishenat-'areva'-le'ache'av-melekhe-yishera'el

KJV: And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.

AKJV: And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.

ASV: And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.

YLT: And Jehoshaphat son of Asa hath reigned over Judah in the fourth year of Ahab king of Israel,

Exposition: 1Kings 22:41 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king 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 22:42

Hebrew

יְהוֹשָׁפָט בֶּן־שְׁלֹשִׁים וְחָמֵשׁ שָׁנָה בְּמָלְכוֹ וְעֶשְׂרִים וְחָמֵשׁ שָׁנָה מָלַךְ בִּירוּשָׁלָ͏ִם וְשֵׁם אִמּוֹ עֲזוּבָה בַּת־שִׁלְחִֽי׃

yehvoshafat-ven-sheloshiym-vechamesh-shanah-vemalekhvo-ve'esheriym-vechamesh-shanah-malakhe-viyrvshalaim-veshem-'imvo-'azvvah-vat-shilechiy

KJV: Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother’s name was Azubah the daughter of Shilhi.

AKJV: Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother’s name was Azubah the daughter of Shilhi.

ASV: Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother’s name was Azubah the daughter of Shilhi.

YLT: Jehoshaphat is a son of thirty and five years in his reigning, and twenty and five years he hath reigned in Jerusalem, and the name of his mother is Azubah daughter of Shilhi.

Exposition: 1Kings 22:42 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother’s name was Azubah the daughter of Shilhi.'. 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 22:43

Hebrew

וַיֵּלֶךְ בְּכָל־דֶּרֶךְ אָסָא אָבִיו לֹא־סָר מִמֶּנּוּ לַעֲשׂוֹת הַיָּשָׁר בְּעֵינֵי יְהוָֽה׃

vayelekhe-vekhal-derekhe-'asa'-'aviyv-lo'-sar-mimenv-la'ashvot-hayashar-ve'eyney-yehvah

KJV: And he walked in all the ways of Asa his father; he turned not aside from it, doing that which was right in the eyes of the LORD: nevertheless the high places were not taken away; for the people offered and burnt incense yet in the high places.

AKJV: And he walked in all the ways of Asa his father; he turned not aside from it, doing that which was right in the eyes of the LORD: nevertheless the high places were not taken away; for the people offered and burnt incense yet in the high places.

ASV: And he walked in all the way of Asa his father; he turned not aside from it, doing that which was right in the eyes of Jehovah: howbeit the high places were not taken away; the people still sacrificed and burnt incense in the high places.

YLT: And he walketh in all the way of Asa his father, he hath not turned aside from it, to do that which is right in the eyes of Jehovah; only the high places have not turned aside, yet are the people sacrificing and making perfume in high places.

Exposition: 1Kings 22:43 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he walked in all the ways of Asa his father; he turned not aside from it, doing that which was right in the eyes of the LORD: nevertheless the high places were not taken away; for the people offered and burnt ince...'. 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 22:44

Hebrew

אַךְ הַבָּמוֹת לֹֽא־סָרוּ עוֹד הָעָם מְזַבְּחִים וּֽמְקַטְּרִים בַּבָּמֽוֹת׃

'akhe-havamvot-lo'-sarv-'vod-ha'am-mezavechiym-vmeqateriym-vavamvot

KJV: And Jehoshaphat made peace with the king of Israel.

AKJV: And Jehoshaphat made peace with the king of Israel.

ASV: And Jehoshaphat made peace with the king of Israel.

YLT: And Jehoshaphat maketh peace with the king of Israel;

Exposition: 1Kings 22:44 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jehoshaphat made peace with the king 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 22:45

Hebrew

וַיַּשְׁלֵם יְהוֹשָׁפָט עִם־מֶלֶךְ יִשְׂרָאֵֽל׃

vayashelem-yehvoshafat-'im-melekhe-yishera'el

KJV: Now the rest of the acts of Jehoshaphat, and his might that he shewed, and how he warred, are they not written in the book of the chronicles of the kings of Judah?

AKJV: Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he warred, are they not written in the book of the chronicles of the kings of Judah?

ASV: Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he warred, are they not written in the book of the chronicles of the kings of Judah?

YLT: and the rest of the matters of Jehoshaphat, and his might that he got, and with which he fought, are they not written on the book of the Chronicles of the kings of Judah?

Exposition: 1Kings 22:45 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now the rest of the acts of Jehoshaphat, and his might that he shewed, and how he warred, are they not written in the book of the chronicles of the kings of Judah?'. 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 22:46

Hebrew

וְיֶתֶר דִּבְרֵי יְהוֹשָׁפָט וּגְבוּרָתוֹ אֲשֶׁר־עָשָׂה וַאֲשֶׁר נִלְחָם הֲלֹֽא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יְהוּדָֽה׃

veyeter-diverey-yehvoshafat-vgevvratvo-'asher-'ashah-va'asher-nilecham-halo'-hem-khetvviym-'al-sefer-diverey-hayamiym-lemalekhey-yehvdah

KJV: And the remnant of the sodomites, which remained in the days of his father Asa, he took out of the land.

AKJV: And the remnant of the sodomites, which remained in the days of his father Asa, he took out of the land.

ASV: And the remnant of the sodomites, that remained in the days of his father Asa, he put away out of the land.

YLT: And the remnant of the whoremongers who were left in the days of Asa his father he took away out of the land;

Exposition: 1Kings 22:46 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the remnant of the sodomites, which remained in the days of his father Asa, he took out of the land.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 22:47

Hebrew

וְיֶתֶר הַקָּדֵשׁ אֲשֶׁר נִשְׁאַר בִּימֵי אָסָא אָבִיו בִּעֵר מִן־הָאָֽרֶץ׃

veyeter-haqadesh-'asher-nishe'ar-viymey-'asa'-'aviyv-vi'er-min-ha'aretz

KJV: There was then no king in Edom: a deputy was king.

AKJV: There was then no king in Edom: a deputy was king.

ASV: And there was no king in Edom: a deputy was king.

YLT: and there is no king in Edom; he set up a king.

Exposition: 1Kings 22:47 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'There was then no king in Edom: a deputy was 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 22:48

Hebrew

וּמֶלֶךְ אֵין בֶּאֱדוֹם נִצָּב מֶֽלֶךְ׃

vmelekhe-'eyn-ve'edvom-nitzav-melekhe

KJV: Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion–geber.

AKJV: Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Eziongeber.

ASV: Jehoshaphat made ships of Tarshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber.

YLT: Jehoshaphat made ships at Tarshish to go to Ophir for gold, and they went not, for the ships were broken in Ezion-Geber.

Exposition: 1Kings 22:48 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion–geber.'. 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 22:49

Hebrew

יְהוֹשָׁפָט עשר עָשָׂה אֳנִיּוֹת תַּרְשִׁישׁ לָלֶכֶת אוֹפִירָה לַזָּהָב וְלֹא הָלָךְ כִּֽי־נשברה נִשְׁבְּרוּ אֳנִיּוֹת בְּעֶצְיוֹן גָּֽבֶר׃

yehvoshafat-'shr-'ashah-'oniyvot-tareshiysh-lalekhet-'vofiyrah-lazahav-velo'-halakhe-khiy-nshvrh-nisheverv-'oniyvot-ve'etzeyvon-gaver

KJV: Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not.

AKJV: Then said Ahaziah the son of Ahab to Jehoshaphat, Let my servants go with your servants in the ships. But Jehoshaphat would not. ¶

ASV: Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not.

YLT: Then said Ahaziah son of Ahab unto Jehoshaphat, `Let my servants go with thy servants in the ships;' and Jehoshaphat was not willing.

Exposition: 1Kings 22:49 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not.'. 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 22:50

Hebrew

אָז אָמַר אֲחַזְיָהוּ בֶן־אַחְאָב אֶל־יְהוֹשָׁפָט יֵלְכוּ עֲבָדַי עִם־עֲבָדֶיךָ בָּאֳנִיּוֹת וְלֹא אָבָה יְהוֹשָׁפָֽט׃

'az-'amar-'achazeyahv-ven-'ache'av-'el-yehvoshafat-yelekhv-'avaday-'im-'avadeykha-va'oniyvot-velo'-'avah-yehvoshafat

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

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

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

YLT: And Jehoshaphat lieth with his fathers, and is buried with his fathers in the city of David his father, and Jehoram his son reigneth in his stead.

Exposition: 1Kings 22:50 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoram 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 22:51

Hebrew

וַיִּשְׁכַּב יְהֽוֹשָׁפָט עִם־אֲבֹתָיו וַיִּקָּבֵר עִם־אֲבֹתָיו בְּעִיר דָּוִד אָבִיו וַיִּמְלֹךְ יְהוֹרָם בְּנוֹ תַּחְתָּֽיו׃

vayishekhav-yehvoshafat-'im-'avotayv-vayiqaver-'im-'avotayv-ve'iyr-david-'aviyv-vayimelokhe-yehvoram-venvo-tachetayv

KJV: Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, and reigned two years over Israel.

AKJV: Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, and reigned two years over Israel.

ASV: Ahaziah the son of Ahab began to reign over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and he reigned two years over Israel.

YLT: Ahaziah son of Ahab hath reigned over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and reigneth over Israel two years,

Exposition: 1Kings 22:51 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, and reigned two years 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 22:52

Hebrew

אֲחַזְיָהוּ בֶן־אַחְאָב מָלַךְ עַל־יִשְׂרָאֵל בְּשֹׁמְרוֹן בִּשְׁנַת שְׁבַע עֶשְׂרֵה לִיהוֹשָׁפָט מֶלֶךְ יְהוּדָה וַיִּמְלֹךְ עַל־יִשְׂרָאֵל שְׁנָתָֽיִם׃

'achazeyahv-ven-'ache'av-malakhe-'al-yishera'el-veshomervon-vishenat-sheva'-'eshereh-liyhvoshafat-melekhe-yehvdah-vayimelokhe-'al-yishera'el-shenatayim

KJV: And he did evil in the sight of the LORD, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin:

AKJV: And he did evil in the sight of the LORD, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin:

ASV: And he did that which was evil in the sight of Jehovah, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, wherein he made Israel to sin.

YLT: and doth the evil thing in the eyes of Jehovah, and walketh in the way of his father, and in the way of his mother, and in the way of Jeroboam son of Nebat who caused Israel to sin,

Exposition: 1Kings 22:52 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he did evil in the sight of the LORD, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made 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 22:53

Hebrew

וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה וַיֵּלֶךְ בְּדֶרֶךְ אָבִיו וּבְדֶרֶךְ אִמּוֹ וּבְדֶרֶךְ יָרָבְעָם בֶּן־נְבָט אֲשֶׁר הֶחֱטִיא אֶת־יִשְׂרָאֵֽל׃

vaya'ash-hara'-ve'eyney-yehvah-vayelekhe-vederekhe-'aviyv-vvederekhe-'imvo-vvederekhe-yarave'am-ven-nevat-'asher-hechetiy'-'et-yishera'el

KJV: For he served Baal, and worshipped him, and provoked to anger the LORD God of Israel, according to all that his father had done.

AKJV: For he served Baal, and worshipped him, and provoked to anger the LORD God of Israel, according to all that his father had done.

ASV: And he served Baal, and worshipped him, and provoked to anger Jehovah, the God of Israel, according to all that his father had done.

YLT: and serveth the Baal, and boweth himself to it, and provoketh Jehovah, God of Israel, according to all that his father had done.

Exposition: 1Kings 22:53 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For he served Baal, and worshipped him, and provoked to anger the LORD God of Israel, according to all that his father had done.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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