Apologetics Bible

1Samuel 21:1

Hebrew

וַיָּקָם וַיֵּלַךְ וִיהוֹנָתָן בָּא הָעִֽיר׃

vayaqam-vayelakhe-viyhvonatan-va'-ha'iyr

KJV: Then came David to Nob to Ahimelech the priest: and Ahimelech was afraid at the meeting of David, and said unto him, Why art thou alone, and no man with thee?

AKJV: Then came David to Nob to Ahimelech the priest: and Ahimelech was afraid at the meeting of David, and said to him, Why are you alone, and no man with you?

ASV: Then came David to Nob to Ahimelech the priest: and Ahimelech came to meet David trembling, and said unto him, Why art thou alone, and no man with thee?

YLT: And David cometh in to Nob, unto Ahimelech the priest, and Ahimelech trembleth at meeting David, and saith to him, `Wherefore art thou thyself alone, and no man with thee?'

Exposition: 1Samuel 21:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then came David to Nob to Ahimelech the priest: and Ahimelech was afraid at the meeting of David, and said unto him, Why art thou alone, and no man with 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 21:2

Hebrew

וַיָּבֹא דָוִד נֹבֶה אֶל־אֲחִימֶלֶךְ הַכֹּהֵן וַיֶּחֱרַד אֲחִימֶלֶךְ לִקְרַאת דָּוִד וַיֹּאמֶר לוֹ מַדּוּעַ אַתָּה לְבַדֶּךָ וְאִישׁ אֵין אִתָּֽךְ׃

vayavo'-david-noveh-'el-'achiymelekhe-hakhohen-vayecherad-'achiymelekhe-liqera't-david-vayo'mer-lvo-madv'a-'atah-levadekha-ve'iysh-'eyn-'itakhe

KJV: And David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appointed my servants to such and such a place.

AKJV: And David said to Ahimelech the priest, The king has commanded me a business, and has said to me, Let no man know any thing of the business about which I send you, and what I have commanded you: and I have appointed my servants to such and such a place.

ASV: And David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know anything of the business whereabout I send thee, and what I have commanded thee: and I have appointed the young men to such and such a place.

YLT: And David saith to Ahimelech the priest, `The king hath commanded me a matter, and he saith unto me, Let no man know anything of the matter about which I am sending thee, and which I have commanded thee; and the young men I have caused to know at such and such a place;

Exposition: 1Samuel 21:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appo...'. 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 21:3

Hebrew

וַיֹּאמֶר דָּוִד לַאֲחִימֶלֶךְ הַכֹּהֵן הַמֶּלֶךְ צִוַּנִי דָבָר וַיֹּאמֶר אֵלַי אִישׁ אַל־יֵדַע מְאוּמָה אֶת־הַדָּבָר אֲשֶׁר־אָנֹכִי שֹׁלֵֽחֲךָ וַאֲשֶׁר צִוִּיתִךָ וְאֶת־הַנְּעָרִים יוֹדַעְתִּי אֶל־מְקוֹם פְּלֹנִי אַלְמוֹנִֽי׃

vayo'mer-david-la'achiymelekhe-hakhohen-hamelekhe-tzivaniy-davar-vayo'mer-'elay-'iysh-'al-yeda'-me'vmah-'et-hadavar-'asher-'anokhiy-sholechakha-va'asher-tziviytikha-ve'et-hane'ariym-yvoda'etiy-'el-meqvom-feloniy-'alemvoniy

KJV: Now therefore what is under thine hand? give me five loaves of bread in mine hand, or what there is present.

AKJV: Now therefore what is under your hand? give me five loaves of bread in my hand, or what there is present.

ASV: Now therefore what is under thy hand? give me five loaves of bread in my hand, or whatsoever there is present.

YLT: and now, what is there under thy hand? five loaves give into my hand, or that which is found.'

Exposition: 1Samuel 21:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now therefore what is under thine hand? give me five loaves of bread in mine hand, or what there is present.'. 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 21:4

Hebrew

וְעַתָּה מַה־יֵּשׁ תַּֽחַת־יָדְךָ חֲמִשָּׁה־לֶחֶם תְּנָה בְיָדִי אוֹ הַנִּמְצָֽא׃

ve'atah-mah-yesh-tachat-yadekha-chamishah-lechem-tenah-veyadiy-'vo-hanimetza'

KJV: And the priest answered David, and said, There is no common bread under mine hand, but there is hallowed bread; if the young men have kept themselves at least from women.

AKJV: And the priest answered David, and said, There is no common bread under my hand, but there is hallowed bread; if the young men have kept themselves at least from women.

ASV: And the priest answered David, and said, There is no common bread under my hand, but there is holy bread; if only the young men have kept themselves from women.

YLT: And the priest answereth David, and saith, `There is no common bread under my hand, but there is holy bread; if the youths have been kept only from women.'

Exposition: 1Samuel 21:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the priest answered David, and said, There is no common bread under mine hand, but there is hallowed bread; if the young men have kept themselves at least from women.'. 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 21:5

Hebrew

וַיַּעַן הַכֹּהֵן אֶת־דָּוִד וַיֹּאמֶר אֵֽין־לֶחֶם חֹל אֶל־תַּחַת יָדִי כִּֽי־אִם־לֶחֶם קֹדֶשׁ יֵשׁ אִם־נִשְׁמְרוּ הַנְּעָרִים אַךְ מֵאִשָּֽׁה׃

vaya'an-hakhohen-'et-david-vayo'mer-'eyn-lechem-chol-'el-tachat-yadiy-khiy-'im-lechem-qodesh-yesh-'im-nishemerv-hane'ariym-'akhe-me'ishah

KJV: And David answered the priest, and said unto him, Of a truth women have been kept from us about these three days, since I came out, and the vessels of the young men are holy, and the bread is in a manner common, yea, though it were sanctified this day in the vessel.

AKJV: And David answered the priest, and said to him, Of a truth women have been kept from us about these three days, since I came out, and the vessels of the young men are holy, and the bread is in a manner common, yes, though it were sanctified this day in the vessel.

ASV: And David answered the priest, and said unto him, Of a truth women have been kept from us about these three days; when I came out, the vessels of the young men were holy, though it was but a common journey; how much more then to-day shall their vessels be holy?

YLT: And David answereth the priest, and saith to him, `Surely, if women have been restrained from us as heretofore in my going out, then the vessels of the young men are holy, and it is a common way: and also, surely to-day it is sanctified in the vessel.'

Exposition: 1Samuel 21:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And David answered the priest, and said unto him, Of a truth women have been kept from us about these three days, since I came out, and the vessels of the young men are holy, and the bread is in a manner common, yea,...'. 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 21:6

Hebrew

וַיַּעַן דָּוִד אֶת־הַכֹּהֵן וַיֹּאמֶר לוֹ כִּי אִם־אִשָּׁה עֲצֻֽרָה־לָנוּ כִּתְמוֹל שִׁלְשֹׁם בְּצֵאתִי וַיִּהְיוּ כְלֵֽי־הַנְּעָרִים קֹדֶשׁ וְהוּא דֶּרֶךְ חֹל וְאַף כִּי הַיּוֹם יִקְדַּשׁ בַּכֶּֽלִי׃

vaya'an-david-'et-hakhohen-vayo'mer-lvo-khiy-'im-'ishah-'atzurah-lanv-khitemvol-shileshom-vetze'tiy-vayiheyv-kheley-hane'ariym-qodesh-vehv'-derekhe-chol-ve'af-khiy-hayvom-yiqedash-vakheliy

KJV: So the priest gave him hallowed bread: for there was no bread there but the shewbread, that was taken from before the LORD, to put hot bread in the day when it was taken away.

AKJV: So the priest gave him hallowed bread: for there was no bread there but the show bread, that was taken from before the LORD, to put hot bread in the day when it was taken away.

ASV: So the priest gave him holy bread; for there was no bread there but the showbread, that was taken from before Jehovah, to put hot bread in the day when it was taken away.

YLT: And the priest giveth to him the holy thing, for there was no bread there except the bread of the Presence which is turned aside from the presence of Jehovah to put hot bread in the day of its being taken away.

Exposition: 1Samuel 21:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So the priest gave him hallowed bread: for there was no bread there but the shewbread, that was taken from before the LORD, to put hot bread in the day when it was taken away.'. 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 21:7

Hebrew

וַיִּתֶּן־לוֹ הַכֹּהֵן קֹדֶשׁ כִּי לֹא־הָיָה שָׁם לֶחֶם כִּֽי־אִם־לֶחֶם הַפָּנִים הַמּֽוּסָרִים מִלִּפְנֵי יְהוָה לָשׂוּם לֶחֶם חֹם בְּיוֹם הִלָּקְחֽוֹ׃

vayiten-lvo-hakhohen-qodesh-khiy-lo'-hayah-sham-lechem-khiy-'im-lechem-hafaniym-hamvsariym-milifeney-yehvah-lashvm-lechem-chom-veyvom-hilaqechvo

KJV: Now a certain man of the servants of Saul was there that day, detained before the LORD; and his name was Doeg, an Edomite, the chiefest of the herdmen that belonged to Saul.

AKJV: Now a certain man of the servants of Saul was there that day, detained before the LORD; and his name was Doeg, an Edomite, the most chief of the herdsmen that belonged to Saul. ¶

ASV: Now a certain man of the servants of Saul was there that day, detained before Jehovah; and his name was Doeg the Edomite, the chiefest of the herdsmen that belonged to Saul.

YLT: And there is a man of the servants of Saul on that day detained before Jehovah, and his name is Doeg the Edomite, chief of the shepherds whom Saul hath.

Exposition: 1Samuel 21:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now a certain man of the servants of Saul was there that day, detained before the LORD; and his name was Doeg, an Edomite, the chiefest of the herdmen that belonged to Saul.'. 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 21:8

Hebrew

וְשָׁם אִישׁ מֵעַבְדֵי שָׁאוּל בַּיּוֹם הַהוּא נֶעְצָר לִפְנֵי יְהוָה וּשְׁמוֹ דֹּאֵג הָאֲדֹמִי אַבִּיר הָרֹעִים אֲשֶׁר לְשָׁאֽוּל׃

vesham-'iysh-me'avedey-sha'vl-vayvom-hahv'-ne'etzar-lifeney-yehvah-vshemvo-do'eg-ha'adomiy-'aviyr-haro'iym-'asher-lesha'vl

KJV: And David said unto Ahimelech, And is there not here under thine hand spear or sword? for I have neither brought my sword nor my weapons with me, because the king’s business required haste.

AKJV: And David said to Ahimelech, And is there not here under your hand spear or sword? for I have neither brought my sword nor my weapons with me, because the king’s business required haste.

ASV: And David said unto Ahimelech, And is there not here under thy hand spear or sword? for I have neither brought my sword nor my weapons with me, because the king’s business required haste.

YLT: And David saith to Ahimelech, `And is there not here under thy hand spear or sword? for neither my sword nor my vessels have I taken in my hand, for the matter of the king was urgent.'

Exposition: 1Samuel 21:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And David said unto Ahimelech, And is there not here under thine hand spear or sword? for I have neither brought my sword nor my weapons with me, because the king’s business required haste.'. 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 21:9

Hebrew

וַיֹּאמֶר דָּוִד לַאֲחִימֶלֶךְ וְאִין יֶשׁ־פֹּה תַֽחַת־יָדְךָ חֲנִית אוֹ־חָרֶב כִּי גַם־חַרְבִּי וְגַם־כֵּלַי לֹֽא־לָקַחְתִּי בְיָדִי כִּֽי־הָיָה דְבַר־הַמֶּלֶךְ נָחֽוּץ׃

vayo'mer-david-la'achiymelekhe-ve'iyn-yesh-foh-tachat-yadekha-chaniyt-'vo-charev-khiy-gam-chareviy-vegam-khelay-lo'-laqachetiy-veyadiy-khiy-hayah-devar-hamelekhe-nachvtz

KJV: And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it: for there is no other save that here. And David said, There is none like that; give it me.

AKJV: And the priest said, The sword of Goliath the Philistine, whom you slew in the valley of Elah, behold, it is here wrapped in a cloth behind the ephod: if you will take that, take it: for there is no other save that here. And David said, There is none like that; give it me. ¶

ASV: And the priest said, The sword of Goliath the Philistine, whom thou slewest in the vale of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it; for there is no other save that here. And David said, There is none like that; give it me.

YLT: And the priest saith, The sword of Goliath the Philistine, whom thou didst smite in the valley of Elah, lo, it is wrapped in a garment behind the ephod, if it thou dost take to thyself, take; for there is none other save it in this place .' And David saith, There is none like it--give it to me.'

Exposition: 1Samuel 21:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it: for there is no other save th...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Samuel 21:10

Hebrew

וַיֹּאמֶר הַכֹּהֵן חֶרֶב גָּלְיָת הַפְּלִשְׁתִּי אֲשֶׁר־הִכִּיתָ ׀ בְּעֵמֶק הָאֵלָה הִנֵּה־הִיא לוּטָה בַשִּׂמְלָה אַחֲרֵי הָאֵפוֹד אִם־אֹתָהּ תִּֽקַּח־לְךָ קָח כִּי אֵין אַחֶרֶת זוּלָתָהּ בָּזֶה וַיֹּאמֶר דָּוִד אֵין כָּמוֹהָ תְּנֶנָּה לִּֽי׃

vayo'mer-hakhohen-cherev-galeyat-hafelishetiy-'asher-hikhiyta- -ve'emeq-ha'elah-hineh-hiy'-lvtah-vashimelah-'acharey-ha'efvod-'im-'otah-tiqach-lekha-qach-khiy-'eyn-'acheret-zvlatah-vazeh-vayo'mer-david-'eyn-khamvoha-tenenah-liy

KJV: And David arose, and fled that day for fear of Saul, and went to Achish the king of Gath.

AKJV: And David arose and fled that day for fear of Saul, and went to Achish the king of Gath.

ASV: And David arose, and fled that day for fear of Saul, and went to Achish the king of Gath.

YLT: And David riseth and fleeth on that day from the face of Saul, and cometh in unto Achish king of Gath;

Exposition: 1Samuel 21:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And David arose, and fled that day for fear of Saul, and went to Achish the king of Gath.'. 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 21:11

Hebrew

וַיָּקָם דָּוִד וַיִּבְרַח בַּיּוֹם־הַהוּא מִפְּנֵי שָׁאוּל וַיָּבֹא אֶל־אָכִישׁ מֶלֶךְ גַּֽת׃

vayaqam-david-vayiverach-vayvom-hahv'-mifeney-sha'vl-vayavo'-'el-'akhiysh-melekhe-gat

KJV: And the servants of Achish said unto him, Is not this David the king of the land? did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands?

AKJV: And the servants of Achish said to him, Is not this David the king of the land? did they not sing one to another of him in dances, saying, Saul has slain his thousands, and David his ten thousands?

ASV: And the servants of Achish said unto him, Is not this David the king of the land? did they not sing one to another of him in dances, saying, Saul hath slain his thousands,

YLT: and the servants of Achish say unto him, Is not this David king of the land? is it not of this one they sing in dances, saying, Saul smote among his thousands, and David among his myriads?'

Exposition: 1Samuel 21:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the servants of Achish said unto him, Is not this David the king of the land? did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands?'. 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 21:12

Hebrew

וַיֹּאמְרוּ עַבְדֵי אָכִישׁ אֵלָיו הֲלוֹא־זֶה דָוִד מֶלֶךְ הָאָרֶץ הֲלוֹא לָזֶה יַעֲנוּ בַמְּחֹלוֹת לֵאמֹר הִכָּה שָׁאוּל באלפו בַּאֲלָפָיו וְדָוִד ברבבתו בְּרִבְבֹתָֽיו׃

vayo'merv-'avedey-'akhiysh-'elayv-halvo'-zeh-david-melekhe-ha'aretz-halvo'-lazeh-ya'anv-vamecholvot-le'mor-hikhah-sha'vl-v'lfv-va'alafayv-vedavid-vrvvtv-verivevotayv

KJV: And David laid up these words in his heart, and was sore afraid of Achish the king of Gath.

AKJV: And David laid up these words in his heart, and was sore afraid of Achish the king of Gath.

ASV: And David laid up these words in his heart, and was sore afraid of Achish the king of Gath.

YLT: And David layeth these words in his heart, and is exceedingly afraid of the face of Achish king of Gath,

Exposition: 1Samuel 21:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And David laid up these words in his heart, and was sore afraid of Achish the king of Gath.'. 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 21:13

Hebrew

וַיָּשֶׂם דָּוִד אֶת־הַדְּבָרִים הָאֵלֶּה בִּלְבָבוֹ וַיִּרָא מְאֹד מִפְּנֵי אָכִישׁ מֶֽלֶךְ־גַּֽת׃

vayashem-david-'et-hadevariym-ha'eleh-vilevavvo-vayira'-me'od-mifeney-'akhiysh-melekhe-gat

KJV: And he changed his behaviour before them, and feigned himself mad in their hands, and scrabbled on the doors of the gate, and let his spittle fall down upon his beard.

AKJV: And he changed his behavior before them, and feigned himself mad in their hands, and scrabbled on the doors of the gate, and let his spittle fall down on his beard.

ASV: And he changed his behavior before them, and feigned himself mad in their hands, and scrabbled on the doors of the gate, and let his spittle fall down upon his beard.

YLT: and changeth his behaviour before their eyes, and feigneth himself mad in their hand, and scribbleth on the doors of the gate, and letteth down his spittle unto his beard.

Exposition: 1Samuel 21:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he changed his behaviour before them, and feigned himself mad in their hands, and scrabbled on the doors of the gate, and let his spittle fall down upon his beard.'. 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 21:14

Hebrew

וַיְשַׁנּוֹ אֶת־טַעְמוֹ בְּעֵינֵיהֶם וַיִּתְהֹלֵל בְּיָדָם ויתו וַיְתָיו עַל־דַּלְתוֹת הַשַּׁעַר וַיּוֹרֶד רִירוֹ אֶל־זְקָנֽוֹ׃

vayeshanvo-'et-ta'emvo-ve'eyneyhem-vayiteholel-veyadam-vytv-vayetayv-'al-daletvot-hasha'ar-vayvored-riyrvo-'el-zeqanvo

KJV: Then said Achish unto his servants, Lo, ye see the man is mad: wherefore then have ye brought him to me?

AKJV: Then said Achish to his servants, See, you see the man is mad: why then have you brought him to me?

ASV: Then said Achish unto his servants, Lo, ye see the man is mad; wherefore then have ye brought him to me?

YLT: And Achish saith unto his servants, `Lo, ye see a man acting as a madman; why do ye bring him in unto me?

Exposition: 1Samuel 21:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then said Achish unto his servants, Lo, ye see the man is mad: wherefore then have ye brought him to me?'. 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 21:15

Hebrew

וַיֹּאמֶר אָכִישׁ אֶל־עֲבָדָיו הִנֵּה תִרְאוּ אִישׁ מִשְׁתַּגֵּעַ לָמָּה תָּבִיאוּ אֹתוֹ אֵלָֽי׃

vayo'mer-'akhiysh-'el-'avadayv-hineh-tire'v-'iysh-mishetage'a-lamah-taviy'v-'otvo-'elay

KJV: Have I need of mad men, that ye have brought this fellow to play the mad man in my presence? shall this fellow come into my house?

AKJV: Have I need of mad men, that you have brought this fellow to play the mad man in my presence? shall this fellow come into my house?

ASV: Do I lack madmen, that ye have brought this fellow to play the madman in my presence? shall this fellow come into my house?

YLT: A lack of madmen have I, that ye have brought in this one to act as a madman by me! doth this one come in unto my house?'

Exposition: 1Samuel 21:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Have I need of mad men, that ye have brought this fellow to play the mad man in my presence? shall this fellow come into my 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.