Apologetics Bible

1Kings 3:1

Hebrew

וַיִּתְחַתֵּן שְׁלֹמֹה אֶת־פַּרְעֹה מֶלֶךְ מִצְרָיִם וַיִּקַּח אֶת־בַּת־פַּרְעֹה וַיְבִיאֶהָ אֶל־עִיר דָּוִד עַד כַּלֹּתוֹ לִבְנוֹת אֶת־בֵּיתוֹ וְאֶת־בֵּית יְהוָה וְאֶת־חוֹמַת יְרוּשָׁלַ͏ִם סָבִֽיב׃

vayitechaten-shelomoh-'et-fare'oh-melekhe-mitzerayim-vayiqach-'et-vat-fare'oh-vayeviy'eha-'el-'iyr-david-'ad-khalotvo-livenvot-'et-veytvo-ve'et-veyt-yehvah-ve'et-chvomat-yervshalaim-saviyv

KJV: And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh’s daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about.

AKJV: And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh’s daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about.

ASV: And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh’s daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of Jehovah, and the wall of Jerusalem round about.

YLT: And Solomon joineth in marriage with Pharaoh king of Egypt, and taketh the daughter of Pharaoh, and bringeth her in unto the city of David, till he completeth to build his own house, and the house of Jehovah, and the wall of Jerusalem round about.

Exposition: 1Kings 3:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh’s daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of...'. 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 3:2

Hebrew

רַק הָעָם מְזַבְּחִים בַּבָּמוֹת כִּי לֹא־נִבְנָה בַיִת לְשֵׁם יְהוָה עַד הַיָּמִים הָהֵֽם׃

raq-ha'am-mezavechiym-vavamvot-khiy-lo'-nivenah-vayit-leshem-yehvah-'ad-hayamiym-hahem

KJV: Only the people sacrificed in high places, because there was no house built unto the name of the LORD, until those days.

AKJV: Only the people sacrificed in high places, because there was no house built to the name of the LORD, until those days.

ASV: Only the people sacrificed in the high places, because there was no house built for the name of Jehovah until those days.

YLT: Only, the people are sacrificing in high places, for there hath not been built a house for the name of Jehovah till those days.

Exposition: 1Kings 3:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Only the people sacrificed in high places, because there was no house built unto the name of the LORD, until those days.'. 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 3:3

Hebrew

וַיֶּאֱהַב שְׁלֹמֹה אֶת־יְהוָה לָלֶכֶת בְּחֻקּוֹת דָּוִד אָבִיו רַק בַּבָּמוֹת הוּא מְזַבֵּחַ וּמַקְטִֽיר׃

vaye'ehav-shelomoh-'et-yehvah-lalekhet-vechuqvot-david-'aviyv-raq-vavamvot-hv'-mezavecha-vmaqetiyr

KJV: And Solomon loved the LORD, walking in the statutes of David his father: only he sacrificed and burnt incense in high places.

AKJV: And Solomon loved the LORD, walking in the statutes of David his father: only he sacrificed and burnt incense in high places.

ASV: And Solomon loved Jehovah, walking in the statutes of David his father: only he sacrificed and burnt incense in the high places.

YLT: And Solomon loveth Jehovah, to walk in the statutes of David his father--only, in high places he is sacrificing and making perfume--

Exposition: 1Kings 3:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Solomon loved the LORD, walking in the statutes of David his father: only he sacrificed and burnt incense in high places.'. 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 3:4

Hebrew

וַיֵּלֶךְ הַמֶּלֶךְ גִּבְעֹנָה לִזְבֹּחַ שָׁם כִּי הִיא הַבָּמָה הַגְּדוֹלָה אֶלֶף עֹלוֹת יַעֲלֶה שְׁלֹמֹה עַל הַמִּזְבֵּחַ הַהֽוּא׃

vayelekhe-hamelekhe-give'onah-lizevocha-sham-khiy-hiy'-havamah-hagedvolah-'elef-'olvot-ya'aleh-shelomoh-'al-hamizevecha-hahv'

KJV: And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt offerings did Solomon offer upon that altar.

AKJV: And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt offerings did Solomon offer on that altar. ¶

ASV: And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt-offerings did Solomon offer upon that altar.

YLT: and the king goeth to Gibeon, to sacrifice there, for it is the great high place; a thousand burnt-offerings cause to ascend doth Solomon on that altar.

Exposition: 1Kings 3:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt offerings did Solomon offer upon that altar.'. 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 3:5

Hebrew

בְּגִבְעוֹן נִרְאָה יְהֹוָה אֶל־שְׁלֹמֹה בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר אֱלֹהִים שְׁאַל מָה אֶתֶּן־לָֽךְ׃

vegive'von-nire'ah-yehovah-'el-shelomoh-vachalvom-halayelah-vayo'mer-'elohiym-she'al-mah-'eten-lakhe

KJV: In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask what I shall give thee.

AKJV: In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask what I shall give you.

ASV: In Gibeon Jehovah appeared to Solomon in a dream by night; and God said, Ask what I shall give thee.

YLT: In Gibeon hath Jehovah appeared unto Solomon, in a dream of the night, and God saith, `Ask--what do I give to thee?'

Exposition: 1Kings 3:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask what I shall give 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 3:6

Hebrew

וַיֹּאמֶר שְׁלֹמֹה אַתָּה עָשִׂיתָ עִם־עַבְדְּךָ דָוִד אָבִי חֶסֶד גָּדוֹל כַּאֲשֶׁר הָלַךְ לְפָנֶיךָ בֶּאֱמֶת וּבִצְדָקָה וּבְיִשְׁרַת לֵבָב עִמָּךְ וַתִּשְׁמָר־לוֹ אֶת־הַחֶסֶד הַגָּדוֹל הַזֶּה וַתִּתֶּן־לוֹ בֵן יֹשֵׁב עַל־כִּסְאוֹ כַּיּוֹם הַזֶּֽה׃

vayo'mer-shelomoh-'atah-'ashiyta-'im-'avedekha-david-'aviy-chesed-gadvol-kha'asher-halakhe-lefaneykha-ve'emet-vvitzedaqah-vveyisherat-levav-'imakhe-vatishemar-lvo-'et-hachesed-hagadvol-hazeh-vatiten-lvo-ven-yoshev-'al-khise'vo-khayvom-hazeh

KJV: And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day.

AKJV: And Solomon said, You have showed to your servant David my father great mercy, according as he walked before you in truth, and in righteousness, and in uprightness of heart with you; and you have kept for him this great kindness, that you have given him a son to sit on his throne, as it is this day.

ASV: And Solomon said, Thou hast showed unto thy servant David my father great lovingkindness, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great lovingkindness, that thou hast given him a son to sit on his throne, as it is this day.

YLT: And Solomon saith, `Thou hast done with Thy servant David my father great kindness, as he walked before Thee in truth and in righteousness, and in uprightness of heart with Thee, and Thou dost keep for him this great kindness, and dost give to him a son sitting on his throne, as at this day.

Exposition: 1Kings 3:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him thi...'. 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 3:7

Hebrew

וְעַתָּה יְהוָה אֱלֹהָי אַתָּה הִמְלַכְתָּ אֶֽת־עַבְדְּךָ תַּחַת דָּוִד אָבִי וְאָֽנֹכִי נַעַר קָטֹן לֹא אֵדַע צֵאת וָבֹֽא׃

ve'atah-yehvah-'elohay-'atah-himelakheta-'et-'avedekha-tachat-david-'aviy-ve'anokhiy-na'ar-qaton-lo'-'eda'-tze't-vavo'

KJV: And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in.

AKJV: And now, O LORD my God, you have made your servant king instead of David my father: and I am but a little child: I know not how to go out or come in.

ASV: And now, O Jehovah my God, thou hast made thy servant king instead of David my father: and I am but a little child; I know not how to go out or come in.

YLT: And now, O Jehovah my God, Thou hast caused thy servant to reign instead of David my father; and I am a little child, I do not know to go out and to come in;

Exposition: 1Kings 3:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in.'. 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 3:8

Hebrew

וְעַבְדְּךָ בְּתוֹךְ עַמְּךָ אֲשֶׁר בָּחָרְתָּ עַם־רָב אֲשֶׁר לֹֽא־יִמָּנֶה וְלֹא יִסָּפֵר מֵרֹֽב׃

ve'avedekha-vetvokhe-'amekha-'asher-vachareta-'am-rav-'asher-lo'-yimaneh-velo'-yisafer-merov

KJV: And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude.

AKJV: And your servant is in the middle of your people which you have chosen, a great people, that cannot be numbered nor counted for multitude.

ASV: And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude.

YLT: and Thy servant is in the midst of thy people, whom Thou hast chosen, a people numerous, that is not numbered nor counted for multitude,

Exposition: 1Kings 3:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude.'. 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 3:9

Hebrew

וְנָתַתָּ לְעַבְדְּךָ לֵב שֹׁמֵעַ לִשְׁפֹּט אֶֽת־עַמְּךָ לְהָבִין בֵּֽין־טוֹב לְרָע כִּי מִי יוּכַל לִשְׁפֹּט אֶת־עַמְּךָ הַכָּבֵד הַזֶּֽה׃

venatata-le'avedekha-lev-shome'a-lishefot-'et-'amekha-lehaviyn-veyn-tvov-lera'-khiy-miy-yvkhal-lishefot-'et-'amekha-hakhaved-hazeh

KJV: Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?

AKJV: Give therefore your servant an understanding heart to judge your people, that I may discern between good and bad: for who is able to judge this your so great a people?

ASV: Give thy servant therefore an understanding heart to judge thy people, that I may discern between good and evil; for who is able to judge this thy great people?

YLT: and Thou hast given to Thy servant an understanding heart, to judge Thy people, to discern between good and evil; for who is able to judge this Thy great people?'

Exposition: 1Kings 3:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?'. 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 3:10

Hebrew

וַיִּיטַב הַדָּבָר בְּעֵינֵי אֲדֹנָי כִּי שָׁאַל שְׁלֹמֹה אֶת־הַדָּבָר הַזֶּֽה׃

vayiytav-hadavar-ve'eyney-'adonay-khiy-sha'al-shelomoh-'et-hadavar-hazeh

KJV: And the speech pleased the Lord, that Solomon had asked this thing.

AKJV: And the speech pleased the LORD, that Solomon had asked this thing.

ASV: And the speech pleased the Lord, that Solomon had asked this thing.

YLT: And the thing is good in the eyes of the Lord, that Solomon hath asked this thing,

Exposition: 1Kings 3:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the speech pleased the Lord, that Solomon had asked this thing.'. 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 3:11

Hebrew

וַיֹּאמֶר אֱלֹהִים אֵלָיו יַעַן אֲשֶׁר שָׁאַלְתָּ אֶת־הַדָּבָר הַזֶּה וְלֹֽא־שָׁאַלְתָּ לְּךָ יָמִים רַבִּים וְלֹֽא־שָׁאַלְתָּ לְּךָ עֹשֶׁר וְלֹא שָׁאַלְתָּ נֶפֶשׁ אֹיְבֶיךָ וְשָׁאַלְתָּ לְּךָ הָבִין לִשְׁמֹעַ מִשְׁפָּֽט׃

vayo'mer-'elohiym-'elayv-ya'an-'asher-sha'aleta-'et-hadavar-hazeh-velo'-sha'aleta-lekha-yamiym-raviym-velo'-sha'aleta-lekha-'osher-velo'-sha'aleta-nefesh-'oyeveykha-vesha'aleta-lekha-haviyn-lishemo'a-mishefat

KJV: And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment;

AKJV: And God said to him, Because you have asked this thing, and have not asked for yourself long life; neither have asked riches for yourself, nor have asked the life of your enemies; but have asked for yourself understanding to discern judgment;

ASV: And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life, neither hast asked riches for thyself, nor hast asked the life of thine enemies, but hast asked for thyself understanding to discern justice;

YLT: and God saith unto him, `Because that thou hast asked this thing, and hast not asked for thee many days, nor asked for thee riches, nor asked the life of thine enemies, and hast asked for thee discernment to understand judgment,

Exposition: 1Kings 3:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understa...'. 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 3:12

Hebrew

הִנֵּה עָשִׂיתִי כִּדְבָרֶיךָ הִנֵּה ׀ נָתַתִּי לְךָ לֵב חָכָם וְנָבוֹן אֲשֶׁר כָּמוֹךָ לֹא־הָיָה לְפָנֶיךָ וְאַחֲרֶיךָ לֹא־יָקוּם כָּמֽוֹךָ׃

hineh-'ashiytiy-khidevareykha-hineh- -natatiy-lekha-lev-chakham-venavvon-'asher-khamvokha-lo'-hayah-lefaneykha-ve'achareykha-lo'-yaqvm-khamvokha

KJV: Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee.

AKJV: Behold, I have done according to your words: see, I have given you a wise and an understanding heart; so that there was none like you before you, neither after you shall any arise like to you.

ASV: behold, I have done according to thy word: lo, I have given thee a wise and an understanding heart; so that there hath been none like thee before thee, neither after thee shall any arise like unto thee.

YLT: lo, I have done according to thy words; lo, I have given to thee a heart, wise and understanding, that like thee there hath not been before thee, and after thee there doth not arise like thee;

Exposition: 1Kings 3:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like 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 3:13

Hebrew

וְגַם אֲשֶׁר לֹֽא־שָׁאַלְתָּ נָתַתִּי לָךְ גַּם־עֹשֶׁר גַּם־כָּבוֹד אֲשֶׁר לֹא־הָיָה כָמוֹךָ אִישׁ בַּמְּלָכִים כָּל־יָמֶֽיךָ׃

vegam-'asher-lo'-sha'aleta-natatiy-lakhe-gam-'osher-gam-khavvod-'asher-lo'-hayah-khamvokha-'iysh-vamelakhiym-khal-yameykha

KJV: And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days.

AKJV: And I have also given you that which you have not asked, both riches, and honor: so that there shall not be any among the kings like to you all your days.

ASV: And I have also given thee that which thou hast not asked, both riches and honor, so that there shall not be any among the kings like unto thee, all thy days.

YLT: and also, that which thou hast not asked I have given to thee, both riches and honour, that there hath not been like thee a man among the kings all thy days;

Exposition: 1Kings 3:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days.'. 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 3:14

Hebrew

וְאִם ׀ תֵּלֵךְ בִּדְרָכַי לִשְׁמֹר חֻקַּי וּמִצְוֺתַי כַּאֲשֶׁר הָלַךְ דָּוִיד אָבִיךָ וְהַאַרַכְתִּי אֶת־יָמֶֽיךָ׃

ve'im- -telekhe-viderakhay-lishemor-chuqay-vmitzevtay-kha'asher-halakhe-daviyd-'aviykha-veha'arakhetiy-'et-yameykha

KJV: And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days.

AKJV: And if you will walk in my ways, to keep my statutes and my commandments, as your father David did walk, then I will lengthen your days.

ASV: And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days.

YLT: and if thou dost walk in My ways to keep My statutes, and My commands, as David thy father walked, then I have prolonged thy days.'

Exposition: 1Kings 3:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days.'. 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 3:15

Hebrew

וַיִּקַץ שְׁלֹמֹה וְהִנֵּה חֲלוֹם וַיָּבוֹא יְרוּשָׁלִַם וֽ͏ַיַּעֲמֹד ׀ לִפְנֵי ׀ אֲרוֹן בְּרִית־אֲדֹנָי וַיַּעַל עֹלוֹת וַיַּעַשׂ שְׁלָמִים וַיַּעַשׂ מִשְׁתֶּה לְכָל־עֲבָדָֽיו׃

vayiqatz-shelomoh-vehineh-chalvom-vayavvo'-yervshaliam-vaya'amod- -lifeney- -'arvon-veriyt-'adonay-vaya'al-'olvot-vaya'ash-shelamiym-vaya'ash-misheteh-lekhal-'avadayv

KJV: And Solomon awoke; and, behold, it was a dream. And he came to Jerusalem, and stood before the ark of the covenant of the LORD, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants.

AKJV: And Solomon awoke; and, behold, it was a dream. And he came to Jerusalem, and stood before the ark of the covenant of the LORD, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants. ¶

ASV: And Solomon awoke; and, behold, it was a dream: and he came to Jerusalem, and stood before the ark of the covenant of Jehovah, and offered up burnt-offerings, and offered peace-offerings, and made a feast to all his servants.

YLT: And Solomon awaketh, and lo, a dream; and he cometh in to Jerusalem, and standeth before the ark of the covenant of Jehovah, and causeth to ascend burnt-offerings, and maketh peace-offerings. And he maketh a banquet for all his servants,

Exposition: 1Kings 3:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Solomon awoke; and, behold, it was a dream. And he came to Jerusalem, and stood before the ark of the covenant of the LORD, and offered up burnt offerings, and offered peace offerings, and made a feast to all his...'. 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 3:16

Hebrew

אָז תָּבֹאנָה שְׁתַּיִם נָשִׁים זֹנוֹת אֶל־הַמֶּלֶךְ וֽ͏ַתַּעֲמֹדְנָה לְפָנָֽיו׃

'az-tavo'nah-shetayim-nashiym-zonvot-'el-hamelekhe-vata'amodenah-lefanayv

KJV: Then came there two women, that were harlots, unto the king, and stood before him.

AKJV: Then came there two women, that were harlots, to the king, and stood before him.

ASV: Then there came two women that were harlots, unto the king, and stood before him.

YLT: then come in do two women, harlots, unto the king, and stand before him,

Exposition: 1Kings 3:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then came there two women, that were harlots, unto the king, and stood before him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 3:17

Hebrew

וַתֹּאמֶר הָאִשָּׁה הָֽאַחַת בִּי אֲדֹנִי אֲנִי וְהָאִשָּׁה הַזֹּאת יֹשְׁבֹת בְּבַיִת אֶחָד וָאֵלֵד עִמָּהּ בַּבָּֽיִת׃

vato'mer-ha'ishah-ha'achat-viy-'adoniy-'aniy-veha'ishah-hazo't-yoshevot-vevayit-'echad-va'eled-'imah-vavayit

KJV: And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house.

AKJV: And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house.

ASV: And the one woman said, Oh, my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house.

YLT: and the one woman saith, `O, my lord, I and this woman are dwelling in one house, and I bring forth with her, in the house;

Exposition: 1Kings 3:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house.'. 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 3:18

Hebrew

וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי לְלִדְתִּי וַתֵּלֶד גַּם־הָאִשָּׁה הַזֹּאת וַאֲנַחְנוּ יַחְדָּו אֵֽין־זָר אִתָּנוּ בַּבַּיִת זוּלָתִי שְׁתַּֽיִם־אֲנַחְנוּ בַּבָּֽיִת׃

vayehiy-vayvom-hasheliyshiy-lelidetiy-vateled-gam-ha'ishah-hazo't-va'anachenv-yachedav-'eyn-zar-'itanv-vavayit-zvlatiy-shetayim-'anachenv-vavayit

KJV: And it came to pass the third day after that I was delivered, that this woman was delivered also: and we were together; there was no stranger with us in the house, save we two in the house.

AKJV: And it came to pass the third day after that I was delivered, that this woman was delivered also: and we were together; there was no stranger with us in the house, save we two in the house.

ASV: And it came to pass the third day after I was delivered, that this woman was delivered also; and we were together; there was no stranger with us in the house, save we two in the house.

YLT: and it cometh to pass on the third day of my bringing forth, that this woman also bringeth forth, and we are together, there is no stranger with us in the house, save we two, in the house.

Exposition: 1Kings 3:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass the third day after that I was delivered, that this woman was delivered also: and we were together; there was no stranger with us in the house, save we two in the house.'. 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 3:19

Hebrew

וַיָּמָת בֶּן־הָאִשָּׁה הַזֹּאת לָיְלָה אֲשֶׁר שָׁכְבָה עָלָֽיו׃

vayamat-ven-ha'ishah-hazo't-layelah-'asher-shakhevah-'alayv

KJV: And this woman’s child died in the night; because she overlaid it.

AKJV: And this woman’s child died in the night; because she overlaid it.

ASV: And this woman’s child died in the night, because she lay upon it.

YLT: And the son of this woman dieth at night, because she hath lain upon it,

Exposition: 1Kings 3:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And this woman’s child died in the night; because she overlaid it.'. 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 3:20

Hebrew

וַתָּקָם בְּתוֹךְ הַלַּיְלָה וַתִּקַּח אֶת־בְּנִי מֵֽאֶצְלִי וַאֲמָֽתְךָ יְשֵׁנָה וַתַּשְׁכִּיבֵהוּ בְּחֵיקָהּ וְאֶת־בְּנָהּ הַמֵּת הִשְׁכִּיבָה בְחֵיקִֽי׃

vataqam-vetvokhe-halayelah-vatiqach-'et-veniy-me'etzeliy-va'amatekha-yeshenah-vatashekhiyvehv-vecheyqah-ve'et-venah-hamet-hishekhiyvah-vecheyqiy

KJV: And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.

AKJV: And she arose at midnight, and took my son from beside me, while your handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.

ASV: And she arose at midnight, and took my son from beside me, while thy handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.

YLT: and she riseth in the middle of the night, and taketh my son from beside me--and thy handmaid is asleep--and layeth it in her bosom, and her dead son she hath laid in my bosom;

Exposition: 1Kings 3:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.'. 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 3:21

Hebrew

וָאָקֻם בַּבֹּקֶר לְהֵינִיק אֶת־בְּנִי וְהִנֵּה־מֵת וָאֶתְבּוֹנֵן אֵלָיו בַּבֹּקֶר וְהִנֵּה לֹֽא־הָיָה בְנִי אֲשֶׁר יָלָֽדְתִּי׃

va'aqum-vavoqer-leheyniyq-'et-veniy-vehineh-met-va'etevvonen-'elayv-vavoqer-vehineh-lo'-hayah-veniy-'asher-yaladetiy

KJV: And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear.

AKJV: And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear.

ASV: And when I rose in the morning to give my child suck, behold, it was dead; but when I had looked at it in the morning, behold, it was not my son, whom I did bear.

YLT: and I rise in the morning to suckle my son, and lo, dead; and I consider concerning it in the morning, and lo, it was not my son whom I did bear.'

Exposition: 1Kings 3:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear.'. 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 3:22

Hebrew

וַתֹּאמֶר הָאִשָּׁה הָאַחֶרֶת לֹא כִי בְּנִי הַחַי וּבְנֵךְ הַמֵּת וְזֹאת אֹמֶרֶת לֹא כִי בְּנֵךְ הַמֵּת וּבְנִי הֶחָי וַתְּדַבֵּרְנָה לִפְנֵי הַמֶּֽלֶךְ׃

vato'mer-ha'ishah-ha'acheret-lo'-khiy-veniy-hachay-vvenekhe-hamet-vezo't-'omeret-lo'-khiy-venekhe-hamet-vveniy-hechay-vatedaverenah-lifeney-hamelekhe

KJV: And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king.

AKJV: And the other woman said, No; but the living is my son, and the dead is your son. And this said, No; but the dead is your son, and the living is my son. Thus they spoke before the king.

ASV: And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king.

YLT: And the other woman saith, Nay, but my son is the living, and thy son the dead;' and this one saith, Nay, but thy son is the dead, and my son the living.' And they speak before the king.

Exposition: 1Kings 3:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 3:23

Hebrew

וַיֹּאמֶר הַמֶּלֶךְ זֹאת אֹמֶרֶת זֶה־בְּנִי הַחַי וּבְנֵךְ הַמֵּת וְזֹאת אֹמֶרֶת לֹא כִי בְּנֵךְ הַמֵּת וּבְנִי הֶחָֽי׃

vayo'mer-hamelekhe-zo't-'omeret-zeh-veniy-hachay-vvenekhe-hamet-vezo't-'omeret-lo'-khiy-venekhe-hamet-vveniy-hechay

KJV: Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy son is the dead, and my son is the living.

AKJV: Then said the king, The one says, This is my son that lives, and your son is the dead: and the other says, No; but your son is the dead, and my son is the living.

ASV: Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy son is the dead, and my son is the living.

YLT: And the king saith, `This one saith, This is my son, the living, and thy son is the dead; and that one saith, Nay, but thy son is the dead, and my son the living.'

Exposition: 1Kings 3:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy son is the dead, and my son is the living.'. 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 3:24

Hebrew

וַיֹּאמֶר הַמֶּלֶךְ קְחוּ לִי־חָרֶב וַיָּבִאוּ הַחֶרֶב לִפְנֵי הַמֶּֽלֶךְ׃

vayo'mer-hamelekhe-qechv-liy-charev-vayavi'v-hacherev-lifeney-hamelekhe

KJV: And the king said, Bring me a sword. And they brought a sword before the king.

AKJV: And the king said, Bring me a sword. And they brought a sword before the king.

ASV: And the king said, Fetch me a sword. And they brought a sword before the king.

YLT: And the king saith, `Take for me a sword;' and they bring the sword before the king,

Exposition: 1Kings 3:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king said, Bring me a sword. And they brought a sword before the king.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Kings 3:25

Hebrew

וַיֹּאמֶר הַמֶּלֶךְ גִּזְרוּ אֶת־הַיֶּלֶד הַחַי לִשְׁנָיִם וּתְנוּ אֶֽת־הַחֲצִי לְאַחַת וְאֶֽת־הַחֲצִי לְאֶחָֽת׃

vayo'mer-hamelekhe-gizerv-'et-hayeled-hachay-lishenayim-vtenv-'et-hachatziy-le'achat-ve'et-hachatziy-le'echat

KJV: And the king said, Divide the living child in two, and give half to the one, and half to the other.

AKJV: And the king said, Divide the living child in two, and give half to the one, and half to the other.

ASV: And the king said, Divide the living child in two, and give half to the one, and half to the other.

YLT: and the king saith, `Cut the living child into two, and give the half to the one, and the half to the other.'

Exposition: 1Kings 3:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king said, Divide the living child in two, and give half to the one, and half to the other.'. 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 3:26

Hebrew

וַתֹּאמֶר הָאִשָּׁה אֲשֶׁר־בְּנָהּ הַחַי אֶל־הַמֶּלֶךְ כִּֽי־נִכְמְרוּ רַחֲמֶיהָ עַל־בְּנָהּ וַתֹּאמֶר ׀ בִּי אֲדֹנִי תְּנוּ־לָהּ אֶת־הַיָּלוּד הַחַי וְהָמֵת אַל־תְּמִיתֻהוּ וְזֹאת אֹמֶרֶת גַּם־לִי גַם־לָךְ לֹא יִהְיֶה גְּזֹֽרוּ׃

vato'mer-ha'ishah-'asher-venah-hachay-'el-hamelekhe-khiy-nikhemerv-rachameyha-'al-venah-vato'mer- -viy-'adoniy-tenv-lah-'et-hayalvd-hachay-vehamet-'al-temiytuhv-vezo't-'omeret-gam-liy-gam-lakhe-lo'-yiheyeh-gezorv

KJV: Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, but divide it.

AKJV: Then spoke the woman whose the living child was to the king, for her bowels yearned on her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither my nor yours, but divide it.

ASV: Then spake the woman whose the living child was unto the king, for her heart yearned over her son, and she said, Oh, my lord, give her the living child, and in no wise slay it. But the other said, It shall be neither mine nor thine; divide it.

YLT: And the woman whose son is the living one saith unto the king (for her bowels yearned over her son), yea, she saith, O, my lord, give to her the living child, and put it not at all to death;' and this one saith, Let it be neither mine or thine--cut it .'

Exposition: 1Kings 3:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither min...'. 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 3:27

Hebrew

וַיַּעַן הַמֶּלֶךְ וַיֹּאמֶר תְּנוּ־לָהּ אֶת־הַיָּלוּד הַחַי וְהָמֵת לֹא תְמִיתֻהוּ הִיא אִמּֽוֹ׃

vaya'an-hamelekhe-vayo'mer-tenv-lah-'et-hayalvd-hachay-vehamet-lo'-temiytuhv-hiy'-'imvo

KJV: Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof.

AKJV: Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof.

ASV: Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof.

YLT: And the king answereth and saith, `Give ye to her the living child, and put it not at all to death; she is its mother.'

Exposition: 1Kings 3:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof.'. 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 3:28

Hebrew

וַיִּשְׁמְעוּ כָל־יִשְׂרָאֵל אֶת־הַמִּשְׁפָּט אֲשֶׁר שָׁפַט הַמֶּלֶךְ וַיִּֽרְאוּ מִפְּנֵי הַמֶּלֶךְ כִּי רָאוּ כִּֽי־חָכְמַת אֱלֹהִים בְּקִרְבּוֹ לַעֲשׂוֹת מִשְׁפָּֽט׃

vayisheme'v-khal-yishera'el-'et-hamishefat-'asher-shafat-hamelekhe-vayire'v-mifeney-hamelekhe-khiy-ra'v-khiy-chakhemat-'elohiym-veqirevvo-la'ashvot-mishefat

KJV: And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment.

AKJV: And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment.

ASV: And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do justice.

YLT: And all Israel hear of the judgment that the king hath judged, and fear because of the king, for they have seen that the wisdom of God is in his heart, to do judgment.

Exposition: 1Kings 3:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment.'. 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.