Apologetics Bible

1Samuel 19:1

Hebrew

וַיְדַבֵּר שָׁאוּל אֶל־יוֹנָתָן בְּנוֹ וְאֶל־כָּל־עֲבָדָיו לְהָמִית אֶת־דָּוִד וִיהֽוֹנָתָן בֶּן־שָׁאוּל חָפֵץ בְּדָוִד מְאֹֽד׃

vayedaver-sha'vl-'el-yvonatan-venvo-ve'el-khal-'avadayv-lehamiyt-'et-david-viyhvonatan-ven-sha'vl-chafetz-vedavid-me'od

KJV: And Saul spake to Jonathan his son, and to all his servants, that they should kill David.

AKJV: And Saul spoke to Jonathan his son, and to all his servants, that they should kill David.

ASV: And Saul spake to Jonathan his son, and to all his servants, that they should slay David. But Jonathan, Saul’s son, delighted much in David.

YLT: And Saul speaketh unto Jonathan his son, and unto all his servants, to put David to death,

Exposition: 1Samuel 19:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Saul spake to Jonathan his son, and to all his servants, that they should kill David.'. 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.

1Samuel 19:2

Hebrew

וַיַּגֵּד יְהוֹנָתָן לְדָוִד לֵאמֹר מְבַקֵּשׁ שָׁאוּל אָבִי לַהֲמִיתֶךָ וְעַתָּה הִשָּֽׁמֶר־נָא בַבֹּקֶר וְיָשַׁבְתָּ בַסֵּתֶר וְנַחְבֵּֽאתָ׃

vayaged-yehvonatan-ledavid-le'mor-mevaqesh-sha'vl-'aviy-lahamiytekha-ve'atah-hishamer-na'-vavoqer-veyashaveta-vaseter-venacheve'ta

KJV: But Jonathan Saul’s son delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the morning, and abide in a secret place, and hide thyself:

AKJV: But Jonathan Saul’s son delighted much in David: and Jonathan told David, saying, Saul my father seeks to kill you: now therefore, I pray you, take heed to yourself until the morning, and abide in a secret place, and hide yourself:

ASV: And Jonathan told David, saying, Saul my father seeketh to slay thee: now therefore, I pray thee, take heed to thyself in the morning, and abide in a secret place, and hide thyself:

YLT: and Jonathan son of Saul delighted exceedingly in David, and Jonathan declareth to David, saying, `Saul my father is seeking to put thee to death, and, now, take heed, I pray thee, in the morning, and thou hast abode in a secret place, and been hidden,

Exposition: 1Samuel 19:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But Jonathan Saul’s son delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the morning, and abide in a secret place, a...'. 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.

1Samuel 19:3

Hebrew

וַאֲנִי אֵצֵא וְעָמַדְתִּי לְיַד־אָבִי בַּשָּׂדֶה אֲשֶׁר אַתָּה שָׁם וַאֲנִי אֲדַבֵּר בְּךָ אֶל־אָבִי וְרָאִיתִי מָה וְהִגַּדְתִּי לָֽךְ׃

va'aniy-'etze'-ve'amadetiy-leyad-'aviy-vashadeh-'asher-'atah-sham-va'aniy-'adaver-vekha-'el-'aviy-vera'iytiy-mah-vehigadetiy-lakhe

KJV: And I will go out and stand beside my father in the field where thou art, and I will commune with my father of thee; and what I see, that I will tell thee.

AKJV: And I will go out and stand beside my father in the field where you are, and I will commune with my father of you; and what I see, that I will tell you. ¶

ASV: and I will go out and stand beside my father in the field where thou art, and I will commune with my father of thee; and if I see aught, I will tell thee.

YLT: and I--I go out, and have stood by the side of my father in the field where thou art , and I speak of thee unto my father, and have seen what is coming , and have declared to thee.'

Exposition: 1Samuel 19:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I will go out and stand beside my father in the field where thou art, and I will commune with my father of thee; and what I see, that I will tell 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.

1Samuel 19:4

Hebrew

וַיְדַבֵּר יְהוֹנָתָן בְּדָוִד טוֹב אֶל־שָׁאוּל אָבִיו וַיֹּאמֶר אֵלָיו אַל־יֶחֱטָא הַמֶּלֶךְ בְּעַבְדּוֹ בְדָוִד כִּי לוֹא חָטָא לָךְ וְכִי מַעֲשָׂיו טוֹב־לְךָ מְאֹֽד׃

vayedaver-yehvonatan-vedavid-tvov-'el-sha'vl-'aviyv-vayo'mer-'elayv-'al-yecheta'-hamelekhe-ve'avedvo-vedavid-khiy-lvo'-chata'-lakhe-vekhiy-ma'ashayv-tvov-lekha-me'od

KJV: And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been to thee-ward very good:

AKJV: And Jonathan spoke good of David to Saul his father, and said to him, Let not the king sin against his servant, against David; because he has not sinned against you, and because his works have been to you-ward very good:

ASV: And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been to thee-ward very good:

YLT: And Jonathan speaketh good of David unto Saul his father, and saith unto him, `Let not the king sin against his servant, against David, because he hath not sinned against thee, and because his works for thee are very good;

Exposition: 1Samuel 19:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been to thee-ward...'. 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.

1Samuel 19:5

Hebrew

וַיָּשֶׂם אֶת־נַפְשׁוֹ בְכַפּוֹ וַיַּךְ אֶת־הַפְּלִשְׁתִּי וַיַּעַשׂ יְהוָה תְּשׁוּעָה גְדוֹלָה לְכָל־יִשְׂרָאֵל רָאִיתָ וַתִּשְׂמָח וְלָמָּה תֶֽחֱטָא בְּדָם נָקִי לְהָמִית אֶת־דָּוִד חִנָּֽם׃

vayashem-'et-nafeshvo-vekhafvo-vayakhe-'et-hafelishetiy-vaya'ash-yehvah-teshv'ah-gedvolah-lekhal-yishera'el-ra'iyta-vatishemach-velamah-techeta'-vedam-naqiy-lehamiyt-'et-david-chinam

KJV: For he did put his life in his hand, and slew the Philistine, and the LORD wrought a great salvation for all Israel: thou sawest it, and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause?

AKJV: For he did put his life in his hand, and slew the Philistine, and the LORD worked a great salvation for all Israel: you saw it, and did rejoice: why then will you sin against innocent blood, to slay David without a cause?

ASV: for he put his life in his hand, and smote the Philistine, and Jehovah wrought a great victory for all Israel: thou sawest it, and didst rejoice; wherefore then wilt thou sin against innocent blood, to slay David without a cause?

YLT: yea, he putteth his life in his hand, and smiteth the Philistine, and Jehovah worketh a great salvation for all Israel; thou hast seen, and dost rejoice, and why dost thou sin against innocent blood, to put David to death for nought?'

Exposition: 1Samuel 19:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For he did put his life in his hand, and slew the Philistine, and the LORD wrought a great salvation for all Israel: thou sawest it, and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay Davi...'. 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.

1Samuel 19:6

Hebrew

וַיִּשְׁמַע שָׁאוּל בְּקוֹל יְהוֹנָתָן וַיִּשָּׁבַע שָׁאוּל חַי־יְהוָה אִם־יוּמָֽת׃

vayishema'-sha'vl-veqvol-yehvonatan-vayishava'-sha'vl-chay-yehvah-'im-yvmat

KJV: And Saul hearkened unto the voice of Jonathan: and Saul sware, As the LORD liveth, he shall not be slain.

AKJV: And Saul listened to the voice of Jonathan: and Saul swore, As the LORD lives, he shall not be slain.

ASV: And Saul hearkened unto the voice of Jonathan: and Saul sware, As Jehovah liveth, he shall not be put to death.

YLT: And Saul hearkeneth to the voice of Jonathan, and Saul sweareth, `Jehovah liveth--he doth not die.'

Exposition: 1Samuel 19:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Saul hearkened unto the voice of Jonathan: and Saul sware, As the LORD liveth, he shall not be slain.'. 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.

1Samuel 19:7

Hebrew

וַיִּקְרָא יְהוֹנָתָן לְדָוִד וַיַּגֶּד־לוֹ יְהוֹנָתָן אֵת כָּל־הַדְּבָרִים הָאֵלֶּה וַיָּבֵא יְהוֹנָתָן אֶת־דָּוִד אֶל־שָׁאוּל וַיְהִי לְפָנָיו כְּאֶתְמוֹל שִׁלְשֽׁוֹם׃

vayiqera'-yehvonatan-ledavid-vayaged-lvo-yehvonatan-'et-khal-hadevariym-ha'eleh-vayave'-yehvonatan-'et-david-'el-sha'vl-vayehiy-lefanayv-khe'etemvol-shileshvom

KJV: And Jonathan called David, and Jonathan shewed him all those things. And Jonathan brought David to Saul, and he was in his presence, as in times past.

AKJV: And Jonathan called David, and Jonathan showed him all those things. And Jonathan brought David to Saul, and he was in his presence, as in times past. ¶

ASV: And Jonathan called David, and Jonathan showed him all those things. And Jonathan brought David to Saul, and he was in his presence, as beforetime.

YLT: And Jonathan calleth for David, and Jonathan declareth to him all these words, and Jonathan bringeth in David unto Saul, and he is before him as heretofore.

Exposition: 1Samuel 19:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jonathan called David, and Jonathan shewed him all those things. And Jonathan brought David to Saul, and he was in his presence, as in times past.'. 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.

1Samuel 19:8

Hebrew

וַתּוֹסֶף הַמִּלְחָמָה לִֽהְיוֹת וַיֵּצֵא דָוִד וַיִּלָּחֶם בַּפְּלִשְׁתִּים וַיַּךְ בָּהֶם מַכָּה גְדוֹלָה וַיָּנֻסוּ מִפָּנָֽיו׃

vatvosef-hamilechamah-liheyvot-vayetze'-david-vayilachem-vafelishetiym-vayakhe-vahem-makhah-gedvolah-vayanusv-mifanayv

KJV: And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled from him.

AKJV: And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled from him.

ASV: And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled before him.

YLT: And there addeth to be war, and David goeth out and fighteth against the Philistines, and smiteth among them--a great smiting, and they flee from his face.

Exposition: 1Samuel 19:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled from 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.

1Samuel 19:9

Hebrew

וַתְּהִי רוּחַ יְהוָה ׀ רָעָה אֶל־שָׁאוּל וְהוּא בְּבֵיתוֹ יוֹשֵׁב וַחֲנִיתוֹ בְּיָדוֹ וְדָוִד מְנַגֵּן בְּיָֽד׃

vatehiy-rvcha-yehvah- -ra'ah-'el-sha'vl-vehv'-veveytvo-yvoshev-vachaniytvo-veyadvo-vedavid-menagen-veyad

KJV: And the evil spirit from the LORD was upon Saul, as he sat in his house with his javelin in his hand: and David played with his hand.

AKJV: And the evil spirit from the LORD was on Saul, as he sat in his house with his javelin in his hand: and David played with his hand.

ASV: And an evil spirit from Jehovah was upon Saul, as he sat in his house with his spear in his hand; and David was playing with his hand.

YLT: And a spirit of sadness from Jehovah is unto Saul, and he is sitting in his house, and his javelin in his hand, and David is playing with the hand,

Exposition: 1Samuel 19:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the evil spirit from the LORD was upon Saul, as he sat in his house with his javelin in his hand: and David played with his 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.

1Samuel 19:10

Hebrew

וַיְבַקֵּשׁ שָׁאוּל לְהַכּוֹת בַּֽחֲנִית בְּדָוִד וּבַקִּיר וַיִּפְטַר מִפְּנֵי שָׁאוּל וַיַּךְ אֶֽת־הַחֲנִית בַּקִּיר וְדָוִד נָס וַיִּמָּלֵט בַּלַּיְלָה הֽוּא׃

vayevaqesh-sha'vl-lehakhvot-vachaniyt-vedavid-vvaqiyr-vayifetar-mifeney-sha'vl-vayakhe-'et-hachaniyt-vaqiyr-vedavid-nas-vayimalet-valayelah-hv'

KJV: And Saul sought to smite David even to the wall with the javelin; but he slipped away out of Saul’s presence, and he smote the javelin into the wall: and David fled, and escaped that night.

AKJV: And Saul sought to smite David even to the wall with the javelin: but he slipped away out of Saul’s presence, and he smote the javelin into the wall: and David fled, and escaped that night.

ASV: And Saul sought to smite David even to the wall with the spear; but he slipped away out of Saul’s presence, and he smote the spear into the wall: and David fled, and escaped that night.

YLT: and Saul seeketh to smite with the javelin through David, and through the wall, and he freeth himself from the presence of Saul, and he smiteth the javelin through the wall; and David hath fled and escapeth during that night.

Exposition: 1Samuel 19:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Saul sought to smite David even to the wall with the javelin; but he slipped away out of Saul’s presence, and he smote the javelin into the wall: and David fled, and escaped that night.'. 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.

1Samuel 19:11

Hebrew

וַיִּשְׁלַח שָׁאוּל מַלְאָכִים אֶל־בֵּית דָּוִד לְשָׁמְרוֹ וְלַהֲמִיתוֹ בַּבֹּקֶר וַתַּגֵּד לְדָוִד מִיכַל אִשְׁתּוֹ לֵאמֹר אִם־אֵינְךָ מְמַלֵּט אֶֽת־נַפְשְׁךָ הַלַּיְלָה מָחָר אַתָּה מוּמָֽת׃

vayishelach-sha'vl-male'akhiym-'el-veyt-david-leshamervo-velahamiytvo-vavoqer-vataged-ledavid-miykhal-'ishetvo-le'mor-'im-'eynekha-memalet-'et-nafeshekha-halayelah-machar-'atah-mvmat

KJV: Saul also sent messengers unto David’s house, to watch him, and to slay him in the morning: and Michal David’s wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain.

AKJV: Saul also sent messengers to David’s house, to watch him, and to slay him in the morning: and Michal David’s wife told him, saying, If you save not your life to night, to morrow you shall be slain. ¶

ASV: And Saul sent messengers unto David’s house, to watch him, and to slay him in the morning: and Michal, David’s wife, told him, saying, If thou save not thy life to-night, to-morrow thou wilt be slain.

YLT: And Saul sendeth messengers unto the house of David to watch him, and to put him to death in the morning; and Michal his wife declareth to David, saying, `If thou art not delivering thy life to-night--tomorrow thou art put to death.'

Exposition: 1Samuel 19:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Saul also sent messengers unto David’s house, to watch him, and to slay him in the morning: and Michal David’s wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain.'. 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.

1Samuel 19:12

Hebrew

וַתֹּרֶד מִיכַל אֶת־דָּוִד בְּעַד הַחַלּוֹן וַיֵּלֶךְ וַיִּבְרַח וַיִּמָּלֵֽט׃

vatored-miykhal-'et-david-ve'ad-hachalvon-vayelekhe-vayiverach-vayimalet

KJV: So Michal let David down through a window: and he went, and fled, and escaped.

AKJV: So Michal let David down through a window: and he went, and fled, and escaped.

ASV: So Michal let David down through the window: and he went, and fled, and escaped.

YLT: And Michal causeth David to go down through the window, and he goeth on, and fleeth, and escapeth;

Exposition: 1Samuel 19:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Michal let David down through a window: and he went, and fled, and escaped.'. 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.

1Samuel 19:13

Hebrew

וַתִּקַּח מִיכַל אֶת־הַתְּרָפִים וַתָּשֶׂם אֶל־הַמִּטָּה וְאֵת כְּבִיר הָֽעִזִּים שָׂמָה מְרַֽאֲשֹׁתָיו וַתְּכַס בַּבָּֽגֶד׃

vatiqach-miykhal-'et-haterafiym-vatashem-'el-hamitah-ve'et-kheviyr-ha'iziym-shamah-mera'ashotayv-vatekhas-vavaged

KJV: And Michal took an image, and laid it in the bed, and put a pillow of goats’ hair for his bolster, and covered it with a cloth.

AKJV: And Michal took an image, and laid it in the bed, and put a pillow of goats’ hair for his bolster, and covered it with a cloth.

ASV: And Michal took the teraphim, and laid it in the bed, and put a pillow of goats’ hair at the head thereof, and covered it with the clothes.

YLT: and Michal taketh the teraphim, and layeth on the bed, and the mattress of goats' hair she hath put for his pillows, and covereth with a garment.

Exposition: 1Samuel 19:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Michal took an image, and laid it in the bed, and put a pillow of goats’ hair for his bolster, and covered it with a cloth.'. 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.

1Samuel 19:14

Hebrew

וַיִּשְׁלַח שָׁאוּל מַלְאָכִים לָקַחַת אֶת־דָּוִד וַתֹּאמֶר חֹלֶה הֽוּא׃

vayishelach-sha'vl-male'akhiym-laqachat-'et-david-vato'mer-choleh-hv'

KJV: And when Saul sent messengers to take David, she said, He is sick.

AKJV: And when Saul sent messengers to take David, she said, He is sick.

ASV: And when Saul sent messengers to take David, she said, He is sick.

YLT: And Saul sendeth messengers to take David, and she saith, `He is sick.'

Exposition: 1Samuel 19:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when Saul sent messengers to take David, she said, He is sick.'. 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.

1Samuel 19:15

Hebrew

וַיִּשְׁלַח שָׁאוּל אֶת־הַמַּלְאָכִים לִרְאוֹת אֶת־דָּוִד לֵאמֹר הַעֲלוּ אֹתוֹ בַמִּטָּה אֵלַי לַהֲמִתֽוֹ׃

vayishelach-sha'vl-'et-hamale'akhiym-lire'vot-'et-david-le'mor-ha'alv-'otvo-vamitah-'elay-lahamitvo

KJV: And Saul sent the messengers again to see David, saying, Bring him up to me in the bed, that I may slay him.

AKJV: And Saul sent the messengers again to see David, saying, Bring him up to me in the bed, that I may slay him.

ASV: And Saul sent the messengers to see David, saying, Bring him up to me in the bed, that I may slay him.

YLT: And Saul sendeth the messengers to see David, saying, `Bring him up in the bed unto me,' --to put him to death.

Exposition: 1Samuel 19:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Saul sent the messengers again to see David, saying, Bring him up to me in the bed, that I may slay 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.

1Samuel 19:16

Hebrew

וַיָּבֹאוּ הַמַּלְאָכִים וְהִנֵּה הַתְּרָפִים אֶל־הַמִּטָּה וּכְבִיר הָעִזִּים מְרַאֲשֹׁתָֽיו׃

vayavo'v-hamale'akhiym-vehineh-haterafiym-'el-hamitah-vkheviyr-ha'iziym-mera'ashotayv

KJV: And when the messengers were come in, behold, there was an image in the bed, with a pillow of goats’ hair for his bolster.

AKJV: And when the messengers were come in, behold, there was an image in the bed, with a pillow of goats’ hair for his bolster.

ASV: And when the messengers came in, behold, the teraphim was in the bed, with the pillow of goats’ hair at the head thereof.

YLT: And the messengers come in, and lo, the teraphim are on the bed, and the mattress of goats' hair , for his pillows.

Exposition: 1Samuel 19:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when the messengers were come in, behold, there was an image in the bed, with a pillow of goats’ hair for his bolster.'. 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.

1Samuel 19:17

Hebrew

וַיֹּאמֶר שָׁאוּל אֶל־מִיכַל לָמָּה כָּכָה רִמִּיתִנִי וַתְּשַׁלְּחִי אֶת־אֹיְבִי וַיִּמָּלֵט וַתֹּאמֶר מִיכַל אֶל־שָׁאוּל הוּא־אָמַר אֵלַי שַׁלְּחִנִי לָמָה אֲמִיתֵֽךְ׃

vayo'mer-sha'vl-'el-miykhal-lamah-khakhah-rimiytiniy-vateshalechiy-'et-'oyeviy-vayimalet-vato'mer-miykhal-'el-sha'vl-hv'-'amar-'elay-shalechiniy-lamah-'amiytekhe

KJV: And Saul said unto Michal, Why hast thou deceived me so, and sent away mine enemy, that he is escaped? And Michal answered Saul, He said unto me, Let me go; why should I kill thee?

AKJV: And Saul said to Michal, Why have you deceived me so, and sent away my enemy, that he is escaped? And Michal answered Saul, He said to me, Let me go; why should I kill you? ¶

ASV: And Saul said unto Michal, Why hast thou deceived me thus, and let mine enemy go, so that he is escaped? And Michal answered Saul, He said unto me, Let me go; why should I kill thee?

YLT: And Saul saith unto Michal, Why thus hast thou deceived me--that thou dost send away mine enemy, and he is escaped?' and Michal saith unto Saul, He said unto me, Send me away: why do I put thee to death?'

Exposition: 1Samuel 19:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Saul said unto Michal, Why hast thou deceived me so, and sent away mine enemy, that he is escaped? And Michal answered Saul, He said unto me, Let me go; why should I kill 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.

1Samuel 19:18

Hebrew

וְדָוִד בָּרַח וַיִּמָּלֵט וַיָּבֹא אֶל־שְׁמוּאֵל הָרָמָתָה וַיַּגֶּד־לוֹ אֵת כָּל־אֲשֶׁר עָֽשָׂה־לוֹ שָׁאוּל וַיֵּלֶךְ הוּא וּשְׁמוּאֵל וַיֵּשְׁבוּ בנוית בְּנָֽיוֹת׃

vedavid-varach-vayimalet-vayavo'-'el-shemv'el-haramatah-vayaged-lvo-'et-khal-'asher-'ashah-lvo-sha'vl-vayelekhe-hv'-vshemv'el-vayeshevv-vnvyt-venayvot

KJV: So David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth.

AKJV: So David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelled in Naioth.

ASV: Now David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth.

YLT: And David hath fled, and is escaped, and cometh in unto Samuel to Ramath, and declareth to him all that Saul hath done to him, and he goeth, he and Samuel, and they dwell in Naioth.

Exposition: 1Samuel 19:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth.'. 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.

1Samuel 19:19

Hebrew

וַיֻּגַּד לְשָׁאוּל לֵאמֹר הִנֵּה דָוִד בנוית בְּנָיוֹת בָּרָמָֽה׃

vayugad-lesha'vl-le'mor-hineh-david-vnvyt-venayvot-varamah

KJV: And it was told Saul, saying, Behold, David is at Naioth in Ramah.

AKJV: And it was told Saul, saying, Behold, David is at Naioth in Ramah.

ASV: And it was told Saul, saying, Behold, David is at Naioth in Ramah.

YLT: And it is declared to Saul, saying, `Lo, David is in Naioth in Ramah.'

Exposition: 1Samuel 19:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it was told Saul, saying, Behold, David is at Naioth in Ramah.'. 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.

1Samuel 19:20

Hebrew

וַיִּשְׁלַח שָׁאוּל מַלְאָכִים לָקַחַת אֶת־דָּוִד וַיַּרְא אֶֽת־לַהֲקַת הַנְּבִיאִים נִבְּאִים וּשְׁמוּאֵל עֹמֵד נִצָּב עֲלֵיהֶם וַתְּהִי עַֽל־מַלְאֲכֵי שָׁאוּל רוּחַ אֱלֹהִים וַיִּֽתְנַבְּאוּ גַּם־הֵֽמָּה׃

vayishelach-sha'vl-male'akhiym-laqachat-'et-david-vayare'-'et-lahaqat-haneviy'iym-nive'iym-vshemv'el-'omed-nitzav-'aleyhem-vatehiy-'al-male'akhey-sha'vl-rvcha-'elohiym-vayitenave'v-gam-hemah

KJV: And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as appointed over them, the Spirit of God was upon the messengers of Saul, and they also prophesied.

AKJV: And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as appointed over them, the Spirit of God was on the messengers of Saul, and they also prophesied.

ASV: And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as head over them, the Spirit of God came upon the messengers of Saul, and they also prophesied.

YLT: And Saul sendeth messengers to take David, and they see the assembly of the prophets prophesying, and Samuel standing, set over them, and the Spirit of God is on Saul's messengers, and they prophesy--they also.

Exposition: 1Samuel 19:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as appointed over them, the Spirit of God was upon the messengers of Saul, and they also prophesied.'. 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.

1Samuel 19:21

Hebrew

וַיַּגִּדוּ לְשָׁאוּל וַיִּשְׁלַח מַלְאָכִים אֲחֵרִים וַיִּֽתְנַבְּאוּ גַּם־הֵמָּה וַיֹּסֶף שָׁאוּל וַיִּשְׁלַח מַלְאָכִים שְׁלִשִׁים וַיִּֽתְנַבְּאוּ גַּם־הֵֽמָּה׃

vayagidv-lesha'vl-vayishelach-male'akhiym-'acheriym-vayitenave'v-gam-hemah-vayosef-sha'vl-vayishelach-male'akhiym-shelishiym-vayitenave'v-gam-hemah

KJV: And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers again the third time, and they prophesied also.

AKJV: And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers again the third time, and they prophesied also.

ASV: And when it was told Saul, he sent other messengers, and they also prophesied. And Saul sent messengers again the third time, and they also prophesied.

YLT: And they declare it to Saul, and he sendeth other messengers, and they prophesy--they also; and Saul addeth and sendeth messengers a third time, and they prophesy--they also.

Exposition: 1Samuel 19:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers again the third time, and they prophesied also.'. 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.

1Samuel 19:22

Hebrew

וַיֵּלֶךְ גַּם־הוּא הָרָמָתָה וַיָּבֹא עַד־בּוֹר הַגָּדוֹל אֲשֶׁר בַּשֶּׂכוּ וַיִּשְׁאַל וַיֹּאמֶר אֵיפֹה שְׁמוּאֵל וְדָוִד וַיֹּאמֶר הִנֵּה בנוית בְּנָיוֹת בָּרָמָֽה׃

vayelekhe-gam-hv'-haramatah-vayavo'-'ad-vvor-hagadvol-'asher-vashekhv-vayishe'al-vayo'mer-'eyfoh-shemv'el-vedavid-vayo'mer-hineh-vnvyt-venayvot-varamah

KJV: Then went he also to Ramah, and came to a great well that is in Sechu: and he asked and said, Where are Samuel and David? And one said, Behold, they be at Naioth in Ramah.

AKJV: Then went he also to Ramah, and came to a great well that is in Sechu: and he asked and said, Where are Samuel and David? And one said, Behold, they be at Naioth in Ramah.

ASV: Then went he also to Ramah, and came to the great well that is in Secu: and he asked and said, Where are Samuel and David? And one said, Behold, they are at Naioth in Ramah.

YLT: And he goeth--he also--to Ramath, and cometh in unto the great well which is in Sechu, and asketh, and saith, Where are Samuel and David?' and one saith, Lo, in Naioth in Ramah.'

Exposition: 1Samuel 19:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then went he also to Ramah, and came to a great well that is in Sechu: and he asked and said, Where are Samuel and David? And one said, Behold, they be at Naioth in Ramah.'. 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.

1Samuel 19:23

Hebrew

וַיֵּלֶךְ שָׁם אֶל־נוית נָיוֹת בָּרָמָה וַתְּהִי עָלָיו גַּם־הוּא רוּחַ אֱלֹהִים וַיֵּלֶךְ הָלוֹךְ וַיִּתְנַבֵּא עַד־בֹּאוֹ בנוית בְּנָיוֹת בָּרָמָֽה׃

vayelekhe-sham-'el-nvyt-nayvot-varamah-vatehiy-'alayv-gam-hv'-rvcha-'elohiym-vayelekhe-halvokhe-vayitenave'-'ad-vo'vo-vnvyt-venayvot-varamah

KJV: And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied, until he came to Naioth in Ramah.

AKJV: And he went thither to Naioth in Ramah: and the Spirit of God was on him also, and he went on, and prophesied, until he came to Naioth in Ramah.

ASV: And he went thither to Naioth in Ramah: and the Spirit of God came upon him also, and he went on, and prophesied, until he came to Naioth in Ramah.

YLT: And he goeth thither--unto Naioth in Ramah, and the Spirit of God is upon him--him also; and he goeth, going on, and he prophesieth till his coming in to Naioth in Ramah,

Exposition: 1Samuel 19:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied, until he came to Naioth in Ramah.'. 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.

1Samuel 19:24

Hebrew

וַיִּפְשַׁט גַּם־הוּא בְּגָדָיו וַיִּתְנַבֵּא גַם־הוּא לִפְנֵי שְׁמוּאֵל וַיִּפֹּל עָרֹם כָּל־הַיּוֹם הַהוּא וְכָל־הַלָּיְלָה עַל־כֵּן יֹֽאמְרוּ הֲגַם שָׁאוּל בַּנְּבִיאִֽם׃

vayifeshat-gam-hv'-vegadayv-vayitenave'-gam-hv'-lifeney-shemv'el-vayifol-'arom-khal-hayvom-hahv'-vekhal-halayelah-'al-khen-yo'merv-hagam-sha'vl-vaneviy'im

KJV: And he stripped off his clothes also, and prophesied before Samuel in like manner, and lay down naked all that day and all that night. Wherefore they say, Is Saul also among the prophets?

AKJV: And he stripped off his clothes also, and prophesied before Samuel in like manner, and lay down naked all that day and all that night. Why they say, Is Saul also among the prophets?

ASV: And he also stripped off his clothes, and he also prophesied before Samuel, and lay down naked all that day and all that night. Wherefore they say, Is Saul also among the prophets?

YLT: and he strippeth off--he also--his garments, and prophesieth--he also--before Samuel, and falleth down naked all that day and all the night; therefore they say, `Is Saul also among the prophets?'

Exposition: 1Samuel 19:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he stripped off his clothes also, and prophesied before Samuel in like manner, and lay down naked all that day and all that night. Wherefore they say, Is Saul also among the prophets?'. 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.