Apologetics Bible

1Samuel 25:1

Hebrew

וַיָּמָת שְׁמוּאֵל וַיִּקָּבְצוּ כָל־יִשְׂרָאֵל וַיִּסְפְּדוּ־לוֹ וַיִּקְבְּרֻהוּ בְּבֵיתוֹ בָּרָמָה וַיָּקָם דָּוִד וַיֵּרֶד אֶל־מִדְבַּר פָּארָֽן׃

vayamat-shemv'el-vayiqavetzv-khal-yishera'el-vayisefedv-lvo-vayiqeveruhv-veveytvo-varamah-vayaqam-david-vayered-'el-midevar-fa'ran

KJV: And Samuel died; and all the Israelites were gathered together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.

AKJV: And Samuel died; and all the Israelites were gathered together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.

ASV: And Samuel died; and all Israel gathered themselves together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.

YLT: And Samuel dieth, and all Israel are gathered, and mourn for him, and bury him in his house, in Ramah; and David riseth and goeth down unto the wilderness of Paran.

Exposition: 1Samuel 25:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Samuel died; and all the Israelites were gathered together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.'. 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 25:2

Hebrew

וְאִישׁ בְּמָעוֹן וּמַעֲשֵׂהוּ בַכַּרְמֶל וְהָאִישׁ גָּדוֹל מְאֹד וְלוֹ צֹאן שְׁלֹֽשֶׁת־אֲלָפִים וְאֶלֶף עִזִּים וַיְהִי בִּגְזֹז אֶת־צֹאנוֹ בַּכַּרְמֶֽל׃

ve'iysh-vema'von-vma'ashehv-vakharemel-veha'iysh-gadvol-me'od-velvo-tzo'n-sheloshet-'alafiym-ve'elef-'iziym-vayehiy-vigezoz-'et-tzo'nvo-vakharemel

KJV: And there was a man in Maon, whose possessions were in Carmel; and the man was very great, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel.

AKJV: And there was a man in Maon, whose possessions were in Carmel; and the man was very great, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel.

ASV: And there was a man in Maon, whose possessions were in Carmel; and the man was very great, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel.

YLT: And there is a man in Maon, and his work is in Carmel; and the man is very great, and he hath three thousand sheep, and a thousand goats; and he is shearing his flock in Carmel.

Exposition: 1Samuel 25:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there was a man in Maon, whose possessions were in Carmel; and the man was very great, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel.'. 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 25:3

Hebrew

וְשֵׁם הָאִישׁ נָבָל וְשֵׁם אִשְׁתּוֹ אֲבִגָיִל וְהָאִשָּׁה טֽוֹבַת־שֶׂכֶל וִיפַת תֹּאַר וְהָאִישׁ קָשֶׁה וְרַע מַעֲלָלִים וְהוּא כלבו כָלִבִּֽי׃

veshem-ha'iysh-naval-veshem-'ishetvo-'avigayil-veha'ishah-tvovat-shekhel-viyfat-to'ar-veha'iysh-qasheh-vera'-ma'alaliym-vehv'-khlvv-khaliviy

KJV: Now the name of the man was Nabal; and the name of his wife Abigail: and she was a woman of good understanding, and of a beautiful countenance: but the man was churlish and evil in his doings; and he was of the house of Caleb.

AKJV: Now the name of the man was Nabal; and the name of his wife Abigail: and she was a woman of good understanding, and of a beautiful countenance: but the man was churlish and evil in his doings; and he was of the house of Caleb. ¶

ASV: Now the name of the man was Nabal; and the name of his wife Abigail; and the woman was of good understanding, and of a beautiful countenance: but the man was churlish and evil in his doings; and he was of the house of Caleb.

YLT: And the name of the man is Nabal, and the name of his wife Abigail, and the woman is of good understanding, and of fair form, and the man is hard and evil in doings; and he is a Calebite.

Exposition: 1Samuel 25:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now the name of the man was Nabal; and the name of his wife Abigail: and she was a woman of good understanding, and of a beautiful countenance: but the man was churlish and evil in his doings; and he was of 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.

1Samuel 25:4

Hebrew

וַיִּשְׁמַע דָּוִד בַּמִּדְבָּר כִּֽי־גֹזֵז נָבָל אֶת־צֹאנֽוֹ׃

vayishema'-david-vamidevar-khiy-gozez-naval-'et-tzo'nvo

KJV: And David heard in the wilderness that Nabal did shear his sheep.

AKJV: And David heard in the wilderness that Nabal did shear his sheep.

ASV: And David heard in the wilderness that Nabal was shearing his sheep.

YLT: And David heareth in the wilderness that Nabal is shearing his flock,

Exposition: 1Samuel 25:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And David heard in the wilderness that Nabal did shear his sheep.'. 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 25:5

Hebrew

וַיִּשְׁלַח דָּוִד עֲשָׂרָה נְעָרִים וַיֹּאמֶר דָּוִד לַנְּעָרִים עֲלוּ כַרְמֶלָה וּבָאתֶם אֶל־נָבָל וּשְׁאֶלְתֶּם־לוֹ בִשְׁמִי לְשָׁלֽוֹם׃

vayishelach-david-'asharah-ne'ariym-vayo'mer-david-lane'ariym-'alv-kharemelah-vva'tem-'el-naval-vshe'eletem-lvo-vishemiy-leshalvom

KJV: And David sent out ten young men, and David said unto the young men, Get you up to Carmel, and go to Nabal, and greet him in my name:

AKJV: And David sent out ten young men, and David said to the young men, Get you up to Carmel, and go to Nabal, and greet him in my name:

ASV: And David sent ten young men, and David said unto the young men, Get you up to Carmel, and go to Nabal, and greet him in my name:

YLT: and David sendeth ten young men, and David saith to the young men, `Go ye up to Carmel, and ye have come in unto Nabal, and asked of him in my name of welfare,

Exposition: 1Samuel 25:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And David sent out ten young men, and David said unto the young men, Get you up to Carmel, and go to Nabal, and greet him in my name:'. 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 25:6

Hebrew

וַאֲמַרְתֶּם כֹּה לֶחָי וְאַתָּה שָׁלוֹם וּבֵיתְךָ שָׁלוֹם וְכֹל אֲשֶׁר־לְךָ שָׁלֽוֹם׃

va'amaretem-khoh-lechay-ve'atah-shalvom-vveytekha-shalvom-vekhol-'asher-lekha-shalvom

KJV: And thus shall ye say to him that liveth in prosperity, Peace be both to thee, and peace be to thine house, and peace be unto all that thou hast.

AKJV: And thus shall you say to him that lives in prosperity, Peace be both to you, and peace be to your house, and peace be to all that you have.

ASV: and thus shall ye say to him that liveth in prosperity, Peace be unto thee, and peace be to thy house, and peace be unto all that thou hast.

YLT: and said thus: To life! and thou, peace; and thy house, peace; and all that thou hast--peace!

Exposition: 1Samuel 25:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And thus shall ye say to him that liveth in prosperity, Peace be both to thee, and peace be to thine house, and peace be unto all that thou hast.'. 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 25:7

Hebrew

וְעַתָּה שָׁמַעְתִּי כִּי גֹזְזִים לָךְ עַתָּה הָרֹעִים אֲשֶׁר־לְךָ הָיוּ עִמָּנוּ לֹא הֶכְלַמְנוּם וְלֹֽא־נִפְקַד לָהֶם מְאוּמָה כָּל־יְמֵי הֱיוֹתָם בַּכַּרְמֶֽל׃

ve'atah-shama'etiy-khiy-gozeziym-lakhe-'atah-haro'iym-'asher-lekha-hayv-'imanv-lo'-hekhelamenvm-velo'-nifeqad-lahem-me'vmah-khal-yemey-heyvotam-vakharemel

KJV: And now I have heard that thou hast shearers: now thy shepherds which were with us, we hurt them not, neither was there ought missing unto them, all the while they were in Carmel.

AKJV: And now I have heard that you have shearers: now your shepherds which were with us, we hurt them not, neither was there anything missing to them, all the while they were in Carmel.

ASV: And now I have heard that thou hast shearers: thy shepherds have now been with us, and we did them no hurt, neither was there aught missing unto them, all the while they were in Carmel.

YLT: and, now, I have heard that thou hast shearers; now, the shepherds whom thou hast have been with us, we have not put them to shame, nor hath anything been looked after by them, all the days of their being in Carmel.

Exposition: 1Samuel 25:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And now I have heard that thou hast shearers: now thy shepherds which were with us, we hurt them not, neither was there ought missing unto them, all the while they were in Carmel.'. 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 25:8

Hebrew

שְׁאַל אֶת־נְעָרֶיךָ וְיַגִּידוּ לָךְ וְיִמְצְאוּ הַנְּעָרִים חֵן בְּעֵינֶיךָ כִּֽי־עַל־יוֹם טוֹב בָּנוּ תְּנָה־נָּא אֵת אֲשֶׁר תִּמְצָא יָֽדְךָ לַעֲבָדֶיךָ וּלְבִנְךָ לְדָוִֽד׃

she'al-'et-ne'areykha-veyagiydv-lakhe-veyimetze'v-hane'ariym-chen-ve'eyneykha-khiy-'al-yvom-tvov-vanv-tenah-na'-'et-'asher-timetza'-yadekha-la'avadeykha-vlevinekha-ledavid

KJV: Ask thy young men, and they will shew thee. Wherefore let the young men find favour in thine eyes: for we come in a good day: give, I pray thee, whatsoever cometh to thine hand unto thy servants, and to thy son David.

AKJV: Ask your young men, and they will show you. Why let the young men find favor in your eyes: for we come in a good day: give, I pray you, whatever comes to your hand to your servants, and to your son David.

ASV: Ask thy young men, and they will tell thee: wherefore let the young men find favor in thine eyes; for we come in a good day: give, I pray thee, whatsoever cometh to thy hand, unto thy servants, and to thy son David.

YLT: `Ask thy young men, and they declare to thee, and the young men find grace in thine eyes, for on a good day we have come; give, I pray thee, that which thy hand findeth, to thy servants, and to thy son, to David.'

Exposition: 1Samuel 25:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Ask thy young men, and they will shew thee. Wherefore let the young men find favour in thine eyes: for we come in a good day: give, I pray thee, whatsoever cometh to thine hand unto thy servants, and to thy son 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 25:9

Hebrew

וַיָּבֹאוּ נַעֲרֵי דָוִד וַיְדַבְּרוּ אֶל־נָבָל כְּכָל־הַדְּבָרִים הָאֵלֶּה בְּשֵׁם דָּוִד וַיָּנֽוּחוּ׃

vayavo'v-na'arey-david-vayedaverv-'el-naval-khekhal-hadevariym-ha'eleh-veshem-david-vayanvchv

KJV: And when David’s young men came, they spake to Nabal according to all those words in the name of David, and ceased.

AKJV: And when David’s young men came, they spoke to Nabal according to all those words in the name of David, and ceased. ¶

ASV: And when David’s young men came, they spake to Nabal according to all those words in the name of David, and ceased.

YLT: And the young men of David come in, and speak unto Nabal according to all these words, in the name of David--and rest.

Exposition: 1Samuel 25:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when David’s young men came, they spake to Nabal according to all those words in the name of David, and ceased.'. 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 25:10

Hebrew

וַיַּעַן נָבָל אֶת־עַבְדֵי דָוִד וַיֹּאמֶר מִי דָוִד וּמִי בֶן־יִשָׁי הַיּוֹם רַבּוּ עֲבָדִים הַמִּתְפָּרְצִים אִישׁ מִפְּנֵי אֲדֹנָֽיו׃

vaya'an-naval-'et-'avedey-david-vayo'mer-miy-david-vmiy-ven-yishay-hayvom-ravv-'avadiym-hamitefaretziym-'iysh-mifeney-'adonayv

KJV: And Nabal answered David’s servants, and said, Who is David? and who is the son of Jesse? there be many servants now a days that break away every man from his master.

AKJV: And Nabal answered David’s servants, and said, Who is David? and who is the son of Jesse? there be many servants now a days that break away every man from his master.

ASV: And Nabal answered David’s servants, and said, Who is David? and who is the son of Jesse? there are many servants now-a-days that break away every man from his master.

YLT: And Nabal answereth the servants of David and saith, `Who is David, and who the son of Jesse? to-day have servants been multiplied who are breaking away each from his master;

Exposition: 1Samuel 25:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Nabal answered David’s servants, and said, Who is David? and who is the son of Jesse? there be many servants now a days that break away every man from his master.'. 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 25:11

Hebrew

וְלָקַחְתִּי אֶת־לַחְמִי וְאֶת־מֵימַי וְאֵת טִבְחָתִי אֲשֶׁר טָבַחְתִּי לְגֹֽזְזָי וְנָֽתַתִּי לַֽאֲנָשִׁים אֲשֶׁר לֹא יָדַעְתִּי אֵי מִזֶּה הֵֽמָּה׃

velaqachetiy-'et-lachemiy-ve'et-meymay-ve'et-tivechatiy-'asher-tavachetiy-legozezay-venatatiy-la'anashiym-'asher-lo'-yada'etiy-'ey-mizeh-hemah

KJV: Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men, whom I know not whence they be?

AKJV: Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it to men, whom I know not from where they be?

ASV: Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men of whom I know not whence they are?

YLT: and I have taken my bread, and my water, and my flesh, which I slaughtered for my shearers, and have given it to men whom I have not known whence they are !'

Exposition: 1Samuel 25:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men, whom I know not whence they be?'. 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 25:12

Hebrew

וַיַּהַפְכוּ נַעֲרֵֽי־דָוִד לְדַרְכָּם וַיָּשֻׁבוּ וַיָּבֹאוּ וַיַּגִּדוּ לוֹ כְּכֹל הַדְּבָרִים הָאֵֽלֶּה׃

vayahafekhv-na'arey-david-ledarekham-vayashuvv-vayavo'v-vayagidv-lvo-khekhol-hadevariym-ha'eleh

KJV: So David’s young men turned their way, and went again, and came and told him all those sayings.

AKJV: So David’s young men turned their way, and went again, and came and told him all those sayings.

ASV: So David’s young men turned on their way, and went back, and came and told him according to all these words.

YLT: And the young men of David turn on their way, and turn back, and come in, and declare to him according to all these words.

Exposition: 1Samuel 25:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So David’s young men turned their way, and went again, and came and told him all those sayings.'. 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 25:13

Hebrew

וַיֹּאמֶר דָּוִד לַאֲנָשָׁיו חִגְרוּ ׀ אִישׁ אֶת־חַרְבּוֹ וַֽיַּחְגְּרוּ אִישׁ אֶת־חַרְבּוֹ וַיַּחְגֹּר גַּם־דָּוִד אֶת־חַרְבּוֹ וַֽיַּעֲלוּ ׀ אַחֲרֵי דָוִד כְּאַרְבַּע מֵאוֹת אִישׁ וּמָאתַיִם יָשְׁבוּ עַל־הַכֵּלִֽים׃

vayo'mer-david-la'anashayv-chigerv- -'iysh-'et-charevvo-vayachegerv-'iysh-'et-charevvo-vayachegor-gam-david-'et-charevvo-vaya'alv- -'acharey-david-khe'areva'-me'vot-'iysh-vma'tayim-yashevv-'al-hakheliym

KJV: And David said unto his men, Gird ye on every man his sword. And they girded on every man his sword; and David also girded on his sword: and there went up after David about four hundred men; and two hundred abode by the stuff.

AKJV: And David said to his men, Gird you on every man his sword. And they girded on every man his sword; and David also girded on his sword: and there went up after David about four hundred men; and two hundred stayed by the stuff. ¶

ASV: And David said unto his men, Gird ye on every man his sword. And they girded on every man his sword; and David also girded on his sword: and there went up after David about four hundred men; and two hundred abode by the baggage.

YLT: And David saith to his men, `Gird ye on each his sword;' and they gird on each his sword, and David also girdeth on his sword, and there go up after David about four hundred men, and two hundred have remained by the vessels.

Exposition: 1Samuel 25:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And David said unto his men, Gird ye on every man his sword. And they girded on every man his sword; and David also girded on his sword: and there went up after David about four hundred men; and two hundred abode by t...'. 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 25:14

Hebrew

וְלַאֲבִיגַיִל אֵשֶׁת נָבָל הִגִּיד נַֽעַר־אֶחָד מֵהַנְּעָרִים לֵאמֹר הִנֵּה שָׁלַח דָּוִד מַלְאָכִים ׀ מֵֽהַמִּדְבָּר לְבָרֵךְ אֶת־אֲדֹנֵינוּ וַיָּעַט בָּהֶֽם׃

vela'aviygayil-'eshet-naval-higiyd-na'ar-'echad-mehane'ariym-le'mor-hineh-shalach-david-male'akhiym- -mehamidevar-levarekhe-'et-'adoneynv-vaya'at-vahem

KJV: But one of the young men told Abigail, Nabal’s wife, saying, Behold, David sent messengers out of the wilderness to salute our master; and he railed on them.

AKJV: But one of the young men told Abigail, Nabal’s wife, saying, Behold, David sent messengers out of the wilderness to salute our master; and he railed on them.

ASV: But one of the young men told Abigail, Nabal’s wife, saying, Behold, David sent messengers out of the wilderness to salute our master; and he railed at them.

YLT: And to Abigail wife of Nabal hath one young man of the youths declared, saying, `Lo, David hath sent messengers out of the wilderness to bless our lord, and he flieth upon them;

Exposition: 1Samuel 25:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But one of the young men told Abigail, Nabal’s wife, saying, Behold, David sent messengers out of the wilderness to salute our master; and he railed on them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Samuel 25:15

Hebrew

וְהָאֲנָשִׁים טֹבִים לָנוּ מְאֹד וְלֹא הָכְלַמְנוּ וְלֹֽא־פָקַדְנוּ מְאוּמָה כָּל־יְמֵי הִתְהַלַּכְנוּ אִתָּם בִּֽהְיוֹתֵנוּ בַּשָּׂדֶֽה׃

veha'anashiym-toviym-lanv-me'od-velo'-hakhelamenv-velo'-faqadenv-me'vmah-khal-yemey-hitehalakhenv-'itam-viheyvotenv-vashadeh

KJV: But the men were very good unto us, and we were not hurt, neither missed we any thing, as long as we were conversant with them, when we were in the fields:

AKJV: But the men were very good to us, and we were not hurt, neither missed we any thing, as long as we were conversant with them, when we were in the fields:

ASV: But the men were very good unto us, and we were not hurt, neither missed we anything, as long as we went with them, when we were in the fields:

YLT: and the men are very good to us, and have not put us to shame, and we have not looked after anything all the days we have gone up and down with them, in our being in the field;

Exposition: 1Samuel 25:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But the men were very good unto us, and we were not hurt, neither missed we any thing, as long as we were conversant with them, when we were in the fields:'. 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 25:16

Hebrew

חוֹמָה הָיוּ עָלֵינוּ גַּם־לַיְלָה גַּם־יוֹמָם כָּל־יְמֵי הֱיוֹתֵנוּ עִמָּם רֹעִים הַצֹּֽאן׃

chvomah-hayv-'aleynv-gam-layelah-gam-yvomam-khal-yemey-heyvotenv-'imam-ro'iym-hatzo'n

KJV: They were a wall unto us both by night and day, all the while we were with them keeping the sheep.

AKJV: They were a wall to us both by night and day, all the while we were with them keeping the sheep.

ASV: they were a wall unto us both by night and by day, all the while we were with them keeping the sheep.

YLT: a wall they have been unto us both by night and by day, all the days of our being with them, feeding the flock.

Exposition: 1Samuel 25:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'They were a wall unto us both by night and day, all the while we were with them keeping the sheep.'. 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 25:17

Hebrew

וְעַתָּה דְּעִי וּרְאִי מַֽה־תַּעֲשִׂי כִּֽי־כָלְתָה הָרָעָה אֶל־אֲדֹנֵינוּ וְעַל כָּל־בֵּיתוֹ וְהוּא בֶּן־בְּלִיַּעַל מִדַּבֵּר אֵלָֽיו׃

ve'atah-de'iy-vre'iy-mah-ta'ashiy-khiy-khaletah-hara'ah-'el-'adoneynv-ve'al-khal-veytvo-vehv'-ven-veliya'al-midaver-'elayv

KJV: Now therefore know and consider what thou wilt do; for evil is determined against our master, and against all his household: for he is such a son of Belial, that a man cannot speak to him.

AKJV: Now therefore know and consider what you will do; for evil is determined against our master, and against all his household: for he is such a son of Belial, that a man cannot speak to him. ¶

ASV: Now therefore know and consider what thou wilt do; for evil is determined against our master, and against all his house: for he is such a worthless fellow, that one cannot speak to him.

YLT: `And, now, know and consider what thou dost; for evil hath been determined against our lord, and against all his house, and he is too much a son of worthlessness to be spoken to.'

Exposition: 1Samuel 25:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now therefore know and consider what thou wilt do; for evil is determined against our master, and against all his household: for he is such a son of Belial, that a man cannot speak to 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 25:18

Hebrew

וַתְּמַהֵר אבוגיל אֲבִיגַיִל וַתִּקַּח מָאתַיִם לֶחֶם וּשְׁנַיִם נִבְלֵי־יַיִן וְחָמֵשׁ צֹאן עשוות עֲשׂוּיֹת וְחָמֵשׁ סְאִים קָלִי וּמֵאָה צִמֻּקִים וּמָאתַיִם דְּבֵלִים וַתָּשֶׂם עַל־הַחֲמֹרִֽים׃

vatemaher-'vvgyl-'aviygayil-vatiqach-ma'tayim-lechem-vshenayim-niveley-yayin-vechamesh-tzo'n-'shvvt-'ashvyot-vechamesh-se'iym-qaliy-vme'ah-tzimuqiym-vma'tayim-develiym-vatashem-'al-hachamoriym

KJV: Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched corn, and an hundred clusters of raisins, and two hundred cakes of figs, and laid them on asses.

AKJV: Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched corn, and an hundred clusters of raisins, and two hundred cakes of figs, and laid them on asses.

ASV: Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched grain, and a hundred clusters of raisins, and two hundred cakes of figs, and laid them on asses.

YLT: And Abigail hasteth, and taketh two hundred loaves, and two bottles of wine, and five sheep, prepared, and five measures of roasted corn, and a hundred bunches of raisins, and two hundred bunches of figs, and setteth them on the asses.

Exposition: 1Samuel 25:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched corn, and an hundred clusters of raisins, and two hundred cakes of figs, and la...'. 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 25:19

Hebrew

וַתֹּאמֶר לִנְעָרֶיהָ עִבְרוּ לְפָנַי הִנְנִי אַחֲרֵיכֶם בָּאָה וּלְאִישָׁהּ נָבָל לֹא הִגִּֽידָה׃

vato'mer-line'areyha-'iverv-lefanay-hineniy-'achareykhem-va'ah-vle'iyshah-naval-lo'-higiydah

KJV: And she said unto her servants, Go on before me; behold, I come after you. But she told not her husband Nabal.

AKJV: And she said to her servants, Go on before me; behold, I come after you. But she told not her husband Nabal.

ASV: And she said unto her young men, Go on before me; behold, I come after you. But she told not her husband Nabal.

YLT: And she saith to her young men, `Pass over before me; lo, after you I am coming;' and to her husband Nabal she hath not declared it ;

Exposition: 1Samuel 25:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And she said unto her servants, Go on before me; behold, I come after you. But she told not her husband Nabal.'. 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 25:20

Hebrew

וְהָיָה הִיא ׀ רֹכֶבֶת עַֽל־הַחֲמוֹר וְיֹרֶדֶת בְּסֵתֶר הָהָר וְהִנֵּה דָוִד וַאֲנָשָׁיו יֹרְדִים לִקְרָאתָהּ וַתִּפְגֹּשׁ אֹתָֽם׃

vehayah-hiy'- -rokhevet-'al-hachamvor-veyoredet-veseter-hahar-vehineh-david-va'anashayv-yorediym-liqera'tah-vatifegosh-'otam

KJV: And it was so, as she rode on the ass, that she came down by the covert of the hill, and, behold, David and his men came down against her; and she met them.

AKJV: And it was so, as she rode on the ass, that she came down by the covert on the hill, and, behold, David and his men came down against her; and she met them.

ASV: And it was so, as she rode on her ass, and came down by the covert of the mountain, that, behold, David and his men came down toward her; and she met them.

YLT: and it hath come to pass, she is riding on the ass and is coming down in the secret part of the hill-country, and lo, David and his men are coming down to meet her, and she meeteth them.

Exposition: 1Samuel 25:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it was so, as she rode on the ass, that she came down by the covert of the hill, and, behold, David and his men came down against her; and she met them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Samuel 25:21

Hebrew

וְדָוִד אָמַר אַךְ לַשֶּׁקֶר שָׁמַרְתִּי אֶֽת־כָּל־אֲשֶׁר לָזֶה בַּמִּדְבָּר וְלֹא־נִפְקַד מִכָּל־אֲשֶׁר־לוֹ מְאוּמָה וַיָּֽשֶׁב־לִי רָעָה תַּחַת טוֹבָֽה׃

vedavid-'amar-'akhe-lasheqer-shamaretiy-'et-khal-'asher-lazeh-vamidevar-velo'-nifeqad-mikhal-'asher-lvo-me'vmah-vayashev-liy-ra'ah-tachat-tvovah

KJV: Now David had said, Surely in vain have I kept all that this fellow hath in the wilderness, so that nothing was missed of all that pertained unto him: and he hath requited me evil for good.

AKJV: Now David had said, Surely in vain have I kept all that this fellow has in the wilderness, so that nothing was missed of all that pertained to him: and he has requited me evil for good.

ASV: Now David had said, Surely in vain have I kept all that this fellow hath in the wilderness, so that nothing was missed of all that pertained unto him: and he hath returned me evil for good.

YLT: And David said, `Only, in vain I have kept all that this one hath in the wilderness, and nothing hath been looked after of all that he hath, and he turneth back to me evil for good;

Exposition: 1Samuel 25:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now David had said, Surely in vain have I kept all that this fellow hath in the wilderness, so that nothing was missed of all that pertained unto him: and he hath requited me evil for good.'. 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 25:22

Hebrew

כֹּה־יַעֲשֶׂה אֱלֹהִים לְאֹיְבֵי דָוִד וְכֹה יֹסִיף אִם־אַשְׁאִיר מִכָּל־אֲשֶׁר־לוֹ עַד־הַבֹּקֶר מַשְׁתִּין בְּקִֽיר׃

khoh-ya'asheh-'elohiym-le'oyevey-david-vekhoh-yosiyf-'im-'ashe'iyr-mikhal-'asher-lvo-'ad-havoqer-mashetiyn-veqiyr

KJV: So and more also do God unto the enemies of David, if I leave of all that pertain to him by the morning light any that pisseth against the wall.

AKJV: So and more also do God to the enemies of David, if I leave of all that pertain to him by the morning light any that urinates against the wall.

ASV: God do so unto the enemies of David, and more also, if I leave of all that pertain to him by the morning light so much as one man-child.

YLT: thus doth God do to the enemies of David, and thus He doth add, if I leave of all that he hath till the light of the morning--of those sitting on the wall.'

Exposition: 1Samuel 25:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So and more also do God unto the enemies of David, if I leave of all that pertain to him by the morning light any that pisseth against the wall.'. 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 25:23

Hebrew

וַתֵּרֶא אֲבִיגַיִל אֶת־דָּוִד וַתְּמַהֵר וַתֵּרֶד מֵעַל הַחֲמוֹר וַתִּפֹּל לְאַפֵּי דָוִד עַל־פָּנֶיהָ וַתִּשְׁתַּחוּ אָֽרֶץ׃

vatere'-'aviygayil-'et-david-vatemaher-vatered-me'al-hachamvor-vatifol-le'afey-david-'al-faneyha-vatishetachv-'aretz

KJV: And when Abigail saw David, she hasted, and lighted off the ass, and fell before David on her face, and bowed herself to the ground,

AKJV: And when Abigail saw David, she hurried, and lighted off the ass, and fell before David on her face, and bowed herself to the ground,

ASV: And when Abigail saw David, she hasted, and alighted from her ass, and fell before David on her face, and bowed herself to the ground.

YLT: And Abigail seeth David, and hasteth and cometh down from off the ass, and falleth before David on her face, and boweth herself to the earth,

Exposition: 1Samuel 25:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when Abigail saw David, she hasted, and lighted off the ass, and fell before David on her face, and bowed herself to the ground,'. 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 25:24

Hebrew

וַתִּפֹּל עַל־רַגְלָיו וַתֹּאמֶר בִּי־אֲנִי אֲדֹנִי הֶֽעָוֺן וּֽתְדַבֶּר־נָא אֲמָֽתְךָ בְּאָזְנֶיךָ וּשְׁמַע אֵת דִּבְרֵי אֲמָתֶֽךָ׃

vatifol-'al-ragelayv-vato'mer-viy-'aniy-'adoniy-he'avn-vtedaver-na'-'amatekha-ve'azeneykha-vshema'-'et-diverey-'amatekha

KJV: And fell at his feet, and said, Upon me, my lord, upon me let this iniquity be: and let thine handmaid, I pray thee, speak in thine audience, and hear the words of thine handmaid.

AKJV: And fell at his feet, and said, On me, my lord, on me let this iniquity be: and let your handmaid, I pray you, speak in your audience, and hear the words of your handmaid.

ASV: And she fell at his feet, and said, Upon me, my lord, upon me be the iniquity; and let thy handmaid, I pray thee, speak in thine ears, and hear thou the words of thy handmaid.

YLT: and falleth at his feet and saith, `On me, my lord, the iniquity; and let, I pray thee, thy handmaid speak in thine ear, and hear the words of thy handmaid.

Exposition: 1Samuel 25:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And fell at his feet, and said, Upon me, my lord, upon me let this iniquity be: and let thine handmaid, I pray thee, speak in thine audience, and hear the words of thine handmaid.'. 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 25:25

Hebrew

אַל־נָא יָשִׂים אֲדֹנִי ׀ אֶת־לִבּוֹ אֶל־אִישׁ הַבְּלִיַּעַל הַזֶּה עַל־נָבָל כִּי כִשְׁמוֹ כֶּן־הוּא נָבָל שְׁמוֹ וּנְבָלָה עִמּוֹ וֽ͏ַאֲנִי אֲמָתְךָ לֹא רָאִיתִי אֶת־נַעֲרֵי אֲדֹנִי אֲשֶׁר שָׁלָֽחְתָּ׃

'al-na'-yashiym-'adoniy- -'et-livvo-'el-'iysh-haveliya'al-hazeh-'al-naval-khiy-khishemvo-khen-hv'-naval-shemvo-vnevalah-'imvo-va'aniy-'amatekha-lo'-ra'iytiy-'et-na'arey-'adoniy-'asher-shalacheta

KJV: Let not my lord, I pray thee, regard this man of Belial, even Nabal: for as his name is, so is he; Nabal is his name, and folly is with him: but I thine handmaid saw not the young men of my lord, whom thou didst send.

AKJV: Let not my lord, I pray you, regard this man of Belial, even Nabal: for as his name is, so is he; Nabal is his name, and folly is with him: but I your handmaid saw not the young men of my lord, whom you did send.

ASV: Let not my lord, I pray thee, regard this worthless fellow, even Nabal; for as his name is, so is he; Nabal is his name, and folly is with him: but I thy handmaid saw not the young men of my lord, whom thou didst send.

YLT: `Let not, I pray thee, my lord set his heart to this man of worthlessness, on Nabal, for as his name is so is he; Nabal is his name, and folly is with him; and I, thine handmaid, did not see the young men of my lord whom thou didst send;

Exposition: 1Samuel 25:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Let not my lord, I pray thee, regard this man of Belial, even Nabal: for as his name is, so is he; Nabal is his name, and folly is with him: but I thine handmaid saw not the young men of my lord, whom thou didst send.'. 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 25:26

Hebrew

וְעַתָּה אֲדֹנִי חַי־יְהוָה וְחֵֽי־נַפְשְׁךָ אֲשֶׁר מְנָעֲךָ יְהוָה מִבּוֹא בְדָמִים וְהוֹשֵׁעַ יָדְךָ לָךְ וְעַתָּה יִֽהְיוּ כְנָבָל אֹיְבֶיךָ וְהַֽמְבַקְשִׁים אֶל־אֲדֹנִי רָעָֽה׃

ve'atah-'adoniy-chay-yehvah-vechey-nafeshekha-'asher-mena'akha-yehvah-mivvo'-vedamiym-vehvoshe'a-yadekha-lakhe-ve'atah-yiheyv-khenaval-'oyeveykha-vehamevaqeshiym-'el-'adoniy-ra'ah

KJV: Now therefore, my lord, as the LORD liveth, and as thy soul liveth, seeing the LORD hath withholden thee from coming to shed blood, and from avenging thyself with thine own hand, now let thine enemies, and they that seek evil to my lord, be as Nabal.

AKJV: Now therefore, my lord, as the LORD lives, and as your soul lives, seeing the LORD has withheld you from coming to shed blood, and from avenging yourself with your own hand, now let your enemies, and they that seek evil to my lord, be as Nabal.

ASV: Now therefore, my lord, as Jehovah liveth, and as thy soul liveth, seeing Jehovah hath withholden thee from bloodguiltiness, and from avenging thyself with thine own hand, now therefore let thine enemies, and them that seek evil to my lord, be as Nabal.

YLT: and now, my lord, Jehovah liveth, and thy soul liveth, in that Jehovah hath withheld thee from coming in with blood, and to save thy hand to thee--now let thine enemies be as Nabal, even those seeking evil unto my lord.

Exposition: 1Samuel 25:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now therefore, my lord, as the LORD liveth, and as thy soul liveth, seeing the LORD hath withholden thee from coming to shed blood, and from avenging thyself with thine own hand, now let thine enemies, and they that s...'. 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 25:27

Hebrew

וְעַתָּה הַבְּרָכָה הַזֹּאת אֲשֶׁר־הֵבִיא שִׁפְחָתְךָ לַֽאדֹנִי וְנִתְּנָה לַנְּעָרִים הַמִּֽתְהַלְּכִים בְּרַגְלֵי אֲדֹנִֽי׃

ve'atah-haverakhah-hazo't-'asher-heviy'-shifechatekha-la'doniy-venitenah-lane'ariym-hamitehalekhiym-verageley-'adoniy

KJV: And now this blessing which thine handmaid hath brought unto my lord, let it even be given unto the young men that follow my lord.

AKJV: And now this blessing which your handmaid has brought to my lord, let it even be given to the young men that follow my lord.

ASV: And now this present which thy servant hath brought unto my lord, let it be given unto the young men that follow my lord.

YLT: `And, now, this blessing which thy maid-servant hath brought to my lord--it hath been given to the young men who are going up and down at the feet of my lord.

Exposition: 1Samuel 25:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And now this blessing which thine handmaid hath brought unto my lord, let it even be given unto the young men that follow my lord.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Samuel 25:28

Hebrew

שָׂא נָא לְפֶשַׁע אֲמָתֶךָ כִּי עָשֹֽׂה־יַעֲשֶׂה יְהוָה לַֽאדֹנִי בַּיִת נֶאֱמָן כִּי־מִלְחֲמוֹת יְהוָה אֲדֹנִי נִלְחָם וְרָעָה לֹא־תִמָּצֵא בְךָ מִיָּמֶֽיךָ׃

sha'-na'-lefesha'-'amatekha-khiy-'ashoh-ya'asheh-yehvah-la'doniy-vayit-ne'eman-khiy-milechamvot-yehvah-'adoniy-nilecham-vera'ah-lo'-timatze'-vekha-miyameykha

KJV: I pray thee, forgive the trespass of thine handmaid: for the LORD will certainly make my lord a sure house; because my lord fighteth the battles of the LORD, and evil hath not been found in thee all thy days.

AKJV: I pray you, forgive the trespass of your handmaid: for the LORD will certainly make my lord a sure house; because my lord fights the battles of the LORD, and evil has not been found in you all your days.

ASV: Forgive, I pray thee, the trespass of thy handmaid: for Jehovah will certainly make my lord a sure house, because my lord fighteth the battles of Jehovah; and evil shall not be found in thee all thy days.

YLT: `Bear, I pray thee, with the transgression of thy handmaid, for Jehovah doth certainly make to my lord a stedfast house; for the battles of Jehovah hath my lord fought, and evil is not found in thee all thy days.

Exposition: 1Samuel 25:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I pray thee, forgive the trespass of thine handmaid: for the LORD will certainly make my lord a sure house; because my lord fighteth the battles of the LORD, and evil hath not been found in 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.

1Samuel 25:29

Hebrew

וַיָּקָם אָדָם לִרְדָפְךָ וּלְבַקֵּשׁ אֶת־נַפְשֶׁךָ וְֽהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה ׀ בִּצְרוֹר הַחַיִּים אֵת יְהוָה אֱלֹהֶיךָ וְאֵת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה בְּתוֹךְ כַּף הַקָּֽלַע׃

vayaqam-'adam-liredafekha-vlevaqesh-'et-nafeshekha-vehayetah-nefesh-'adoniy-tzervrah- -vitzervor-hachayiym-'et-yehvah-'eloheykha-ve'et-nefesh-'oyeveykha-yeqale'enah-vetvokhe-khaf-haqala'

KJV: Yet a man is risen to pursue thee, and to seek thy soul: but the soul of my lord shall be bound in the bundle of life with the LORD thy God; and the souls of thine enemies, them shall he sling out, as out of the middle of a sling.

AKJV: Yet a man is risen to pursue you, and to seek your soul: but the soul of my lord shall be bound in the bundle of life with the LORD your God; and the souls of your enemies, them shall he sling out, as out of the middle of a sling.

ASV: And though men be risen up to pursue thee, and to seek thy soul, yet the soul of my lord shall be bound in the bundle of life with Jehovah thy God; and the souls of thine enemies, them shall he sling out, as from the hollow of a sling.

YLT: And man riseth to pursue thee and to seek thy soul, and the soul of my lord hath been bound in the bundle of life with Jehovah thy God; as to the soul of thine enemies, He doth sling them out in the midst of the hollow of the sling.

Exposition: 1Samuel 25:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Yet a man is risen to pursue thee, and to seek thy soul: but the soul of my lord shall be bound in the bundle of life with the LORD thy God; and the souls of thine enemies, them shall he sling out, as out of the middl...'. 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 25:30

Hebrew

וְהָיָה כִּֽי־יַעֲשֶׂה יְהוָה לַֽאדֹנִי כְּכֹל אֲשֶׁר־דִּבֶּר אֶת־הַטּוֹבָה עָלֶיךָ וְצִוְּךָ לְנָגִיד עַל־יִשְׂרָאֵֽל׃

vehayah-khiy-ya'asheh-yehvah-la'doniy-khekhol-'asher-diver-'et-hatvovah-'aleykha-vetzivekha-lenagiyd-'al-yishera'el

KJV: And it shall come to pass, when the LORD shall have done to my lord according to all the good that he hath spoken concerning thee, and shall have appointed thee ruler over Israel;

AKJV: And it shall come to pass, when the LORD shall have done to my lord according to all the good that he has spoken concerning you, and shall have appointed you ruler over Israel;

ASV: And it shall come to pass, when Jehovah shall have done to my lord according to all the good that he hath spoken concerning thee, and shall have appointed thee prince over Israel,

YLT: `And it hath been, when Jehovah doth to my lord according to all the good which He hath spoken concerning thee, and appointed thee for leader over Israel,

Exposition: 1Samuel 25:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it shall come to pass, when the LORD shall have done to my lord according to all the good that he hath spoken concerning thee, and shall have appointed thee ruler over Israel;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Samuel 25:31

Hebrew

וְלֹא תִהְיֶה זֹאת ׀ לְךָ לְפוּקָה וּלְמִכְשׁוֹל לֵב לַאדֹנִי וְלִשְׁפָּךְ־דָּם חִנָּם וּלְהוֹשִׁיעַ אֲדֹנִי לוֹ וְהֵיטִב יְהוָה לַֽאדֹנִי וְזָכַרְתָּ אֶת־אֲמָתֶֽךָ׃

velo'-tiheyeh-zo't- -lekha-lefvqah-vlemikheshvol-lev-la'doniy-velishefakhe-dam-chinam-vlehvoshiy'a-'adoniy-lvo-veheytiv-yehvah-la'doniy-vezakhareta-'et-'amatekha

KJV: That this shall be no grief unto thee, nor offence of heart unto my lord, either that thou hast shed blood causeless, or that my lord hath avenged himself: but when the LORD shall have dealt well with my lord, then remember thine handmaid.

AKJV: That this shall be no grief to you, nor offense of heart to my lord, either that you have shed blood causeless, or that my lord has avenged himself: but when the LORD shall have dealt well with my lord, then remember your handmaid. ¶

ASV: that this shall be no grief unto thee, nor offence of heart unto my lord, either that thou hast shed blood without cause, or that my lord hath avenged himself. And when Jehovah shall have dealt well with my lord, then remember thy handmaid.

YLT: that this is not to thee for a stumbling-block, and for an offence of heart to my lord--either to shed blood for nought, or my lord's restraining himself; and Jehovah hath done good to my lord, and thou hast remembered thy handmaid.'

Exposition: 1Samuel 25:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'That this shall be no grief unto thee, nor offence of heart unto my lord, either that thou hast shed blood causeless, or that my lord hath avenged himself: but when the LORD shall have dealt well with my lord, then re...'. 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 25:32

Hebrew

וַיֹּאמֶר דָּוִד לַאֲבִיגַל בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר שְׁלָחֵךְ הַיּוֹם הַזֶּה לִקְרָאתִֽי׃

vayo'mer-david-la'aviygal-varvkhe-yehvah-'elohey-yishera'el-'asher-shelachekhe-hayvom-hazeh-liqera'tiy

KJV: And David said to Abigail, Blessed be the LORD God of Israel, which sent thee this day to meet me:

AKJV: And David said to Abigail, Blessed be the LORD God of Israel, which sent you this day to meet me:

ASV: And David said to Abigail, Blessed be Jehovah, the God of Israel, who sent thee this day to meet me:

YLT: And David saith to Abigail, `Blessed is Jehovah, God of Israel, who hath sent thee this day to meet me,

Exposition: 1Samuel 25:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And David said to Abigail, Blessed be the LORD God of Israel, which sent thee this day to meet 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 25:33

Hebrew

וּבָרוּךְ טַעְמֵךְ וּבְרוּכָה אָתְּ אֲשֶׁר כְּלִתִנִי הַיּוֹם הַזֶּה מִבּוֹא בְדָמִים וְהֹשֵׁעַ יָדִי לִֽי׃

vvarvkhe-ta'emekhe-vvervkhah-'ate-'asher-khelitiniy-hayvom-hazeh-mivvo'-vedamiym-vehoshe'a-yadiy-liy

KJV: And blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood, and from avenging myself with mine own hand.

AKJV: And blessed be your advice, and blessed be you, which have kept me this day from coming to shed blood, and from avenging myself with my own hand.

ASV: and blessed be thy discretion, and blessed be thou, that hast kept me this day from bloodguiltiness, and from avenging myself with mine own hand.

YLT: and blessed is thy discretion, and blessed art thou in that thou hast restrained me this day from coming in with blood, and to restrain my hand to myself.

Exposition: 1Samuel 25:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood, and from avenging myself with mine own 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 25:34

Hebrew

וְאוּלָם חַי־יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר מְנָעַנִי מֵהָרַע אֹתָךְ כִּי ׀ לוּלֵי מִהַרְתְּ ותבאתי וַתָּבֹאת לִקְרָאתִי כִּי אִם־נוֹתַר לְנָבָל עַד־אוֹר הַבֹּקֶר מַשְׁתִּין בְּקִֽיר׃

ve'vlam-chay-yehvah-'elohey-yishera'el-'asher-mena'aniy-mehara'-'otakhe-khiy- -lvley-miharete-vtv'ty-vatavo't-liqera'tiy-khiy-'im-nvotar-lenaval-'ad-'vor-havoqer-mashetiyn-veqiyr

KJV: For in very deed, as the LORD God of Israel liveth, which hath kept me back from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light any that pisseth against the wall.

AKJV: For in very deed, as the LORD God of Israel lives, which has kept me back from hurting you, except you had hurried and come to meet me, surely there had not been left to Nabal by the morning light any that urinates against the wall.

ASV: For in very deed, as Jehovah, the God of Israel, liveth, who hath withholden me from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light so much as one man-child.

YLT: And yet, Jehovah liveth, God of Israel, who hath kept me back from doing evil with thee, for unless thou hadst hasted, and dost come to meet me, surely there had not been left to Nabal till the light of the morning, of those sitting on the wall.'

Exposition: 1Samuel 25:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For in very deed, as the LORD God of Israel liveth, which hath kept me back from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light any that piss...'. 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 25:35

Hebrew

וַיִּקַּח דָּוִד מִיָּדָהּ אֵת אֲשֶׁר־הֵבִיאָה לוֹ וְלָהּ אָמַר עֲלִי לְשָׁלוֹם לְבֵיתֵךְ רְאִי שָׁמַעְתִּי בְקוֹלֵךְ וָאֶשָּׂא פָּנָֽיִךְ׃

vayiqach-david-miyadah-'et-'asher-heviy'ah-lvo-velah-'amar-'aliy-leshalvom-leveytekhe-re'iy-shama'etiy-veqvolekhe-va'esha'-fanayikhe

KJV: So David received of her hand that which she had brought him, and said unto her, Go up in peace to thine house; see, I have hearkened to thy voice, and have accepted thy person.

AKJV: So David received of her hand that which she had brought him, and said to her, Go up in peace to your house; see, I have listened to your voice, and have accepted your person. ¶

ASV: So David received of her hand that which she had brought him: and he said unto her, Go up in peace to thy house; see, I have hearkened to thy voice, and have accepted thy person.

YLT: And David receiveth from her hand that which she hath brought to him, and to her he hath said, `Go up in peace to thy house; see, I have hearkened to thy voice, and accept thy face.'

Exposition: 1Samuel 25:35 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So David received of her hand that which she had brought him, and said unto her, Go up in peace to thine house; see, I have hearkened to thy voice, and have accepted thy person.'. 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 25:36

Hebrew

וַתָּבֹא אֲבִיגַיִל ׀ אֶל־נָבָל וְהִנֵּה־לוֹ מִשְׁתֶּה בְּבֵיתוֹ כְּמִשְׁתֵּה הַמֶּלֶךְ וְלֵב נָבָל טוֹב עָלָיו וְהוּא שִׁכֹּר עַד־מְאֹד וְלֹֽא־הִגִּידָה לּוֹ דָּבָר קָטֹן וְגָדוֹל עַד־אוֹר הַבֹּֽקֶר׃

vatavo'-'aviygayil- -'el-naval-vehineh-lvo-misheteh-veveytvo-khemisheteh-hamelekhe-velev-naval-tvov-'alayv-vehv'-shikhor-'ad-me'od-velo'-higiydah-lvo-davar-qaton-vegadvol-'ad-'vor-havoqer

KJV: And Abigail came to Nabal; and, behold, he held a feast in his house, like the feast of a king; and Nabal’s heart was merry within him, for he was very drunken: wherefore she told him nothing, less or more, until the morning light.

AKJV: And Abigail came to Nabal; and, behold, he held a feast in his house, like the feast of a king; and Nabal’s heart was merry within him, for he was very drunken: why she told him nothing, less or more, until the morning light.

ASV: And Abigail came to Nabal; and, behold, he held a feast in his house, like the feast of a king; and Nabal’s heart was merry within him, for he was very drunken: wherefore she told him nothing, less or more, until the morning light.

YLT: And Abigail cometh in unto Nabal, and lo, he hath a banquet in his house, like a banquet of the king, and the heart of Nabal is glad within him, and he is drunk unto excess, and she hath not declared to him anything, less or more, till the light of the morning.

Exposition: 1Samuel 25:36 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abigail came to Nabal; and, behold, he held a feast in his house, like the feast of a king; and Nabal’s heart was merry within him, for he was very drunken: wherefore she told him nothing, less or more, until the...'. 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 25:37

Hebrew

וַיְהִי בַבֹּקֶר בְּצֵאת הַיַּיִן מִנָּבָל וַתַּגֶּד־לוֹ אִשְׁתּוֹ אֶת־הַדְּבָרִים הָאֵלֶּה וַיָּמָת לִבּוֹ בְּקִרְבּוֹ וְהוּא הָיָה לְאָֽבֶן׃

vayehiy-vavoqer-vetze't-hayayin-minaval-vataged-lvo-'ishetvo-'et-hadevariym-ha'eleh-vayamat-livvo-veqirevvo-vehv'-hayah-le'aven

KJV: But it came to pass in the morning, when the wine was gone out of Nabal, and his wife had told him these things, that his heart died within him, and he became as a stone.

AKJV: But it came to pass in the morning, when the wine was gone out of Nabal, and his wife had told him these things, that his heart died within him, and he became as a stone.

ASV: And it came to pass in the morning, when the wine was gone out of Nabal, that his wife told him these things, and his heart died within him, and he became as a stone.

YLT: And it cometh to pass in the morning, when the wine is gone out from Nabal, that his wife declareth to him these things, and his heart dieth within him, and he hath been as a stone.

Exposition: 1Samuel 25:37 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But it came to pass in the morning, when the wine was gone out of Nabal, and his wife had told him these things, that his heart died within him, and he became as a stone.'. 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 25:38

Hebrew

וַיְהִי כַּעֲשֶׂרֶת הַיָּמִים וַיִּגֹּף יְהוָה אֶת־נָבָל וַיָּמֹֽת׃

vayehiy-kha'asheret-hayamiym-vayigof-yehvah-'et-naval-vayamot

KJV: And it came to pass about ten days after, that the LORD smote Nabal, that he died.

AKJV: And it came to pass about ten days after, that the LORD smote Nabal, that he died. ¶

ASV: And it came to pass about ten days after, that Jehovah smote Nabal, so that he died.

YLT: And it cometh to pass, in about ten days, that Jehovah smiteth Nabal, and he dieth,

Exposition: 1Samuel 25:38 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass about ten days after, that the LORD smote Nabal, that he died.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Samuel 25:39

Hebrew

וַיִּשְׁמַע דָּוִד כִּי מֵת נָבָל וַיֹּאמֶר בָּרוּךְ יְהוָה אֲשֶׁר רָב אֶת־רִיב חֶרְפָּתִי מִיַּד נָבָל וְאֶת־עַבְדּוֹ חָשַׂךְ מֵֽרָעָה וְאֵת רָעַת נָבָל הֵשִׁיב יְהוָה בְּרֹאשׁוֹ וַיִּשְׁלַח דָּוִד וַיְדַבֵּר בַּאֲבִיגַיִל לְקַחְתָּהּ לוֹ לְאִשָּֽׁה׃

vayishema'-david-khiy-met-naval-vayo'mer-varvkhe-yehvah-'asher-rav-'et-riyv-cherefatiy-miyad-naval-ve'et-'avedvo-chashakhe-mera'ah-ve'et-ra'at-naval-heshiyv-yehvah-vero'shvo-vayishelach-david-vayedaver-va'aviygayil-leqachetah-lvo-le'ishah

KJV: And when David heard that Nabal was dead, he said, Blessed be the LORD, that hath pleaded the cause of my reproach from the hand of Nabal, and hath kept his servant from evil: for the LORD hath returned the wickedness of Nabal upon his own head. And David sent and communed with Abigail, to take her to him to wife.

AKJV: And when David heard that Nabal was dead, he said, Blessed be the LORD, that has pleaded the cause of my reproach from the hand of Nabal, and has kept his servant from evil: for the LORD has returned the wickedness of Nabal on his own head. And David sent and communed with Abigail, to take her to him to wife.

ASV: And when David heard that Nabal was dead, he said, Blessed be Jehovah, that hath pleaded the cause of my reproach from the hand of Nabal, and hath kept back his servant from evil: and the evil-doing of Nabal hath Jehovah returned upon his own head. And David sent and spake concerning Abigail, to take her to him to wife.

YLT: and David heareth that Nabal is dead, and saith, `Blessed is Jehovah who hath pleaded the cause of my reproach from the hand of Nabal, and His servant hath kept back from evil, and the wickedness of Nabal hath Jehovah turned back on his own head;' and David sendeth and speaketh with Abigail, to take her to him for a wife.

Exposition: 1Samuel 25:39 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when David heard that Nabal was dead, he said, Blessed be the LORD, that hath pleaded the cause of my reproach from the hand of Nabal, and hath kept his servant from evil: for the LORD hath returned the wickedness...'. 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 25:40

Hebrew

וַיָּבֹאוּ עַבְדֵי דָוִד אֶל־אֲבִיגַיִל הַכַּרְמֶלָה וַיְדַבְּרוּ אֵלֶיהָ לֵאמֹר דָּוִד שְׁלָחָנוּ אֵלַיִךְ לְקַחְתֵּךְ לוֹ לְאִשָּֽׁה׃

vayavo'v-'avedey-david-'el-'aviygayil-hakharemelah-vayedaverv-'eleyha-le'mor-david-shelachanv-'elayikhe-leqachetekhe-lvo-le'ishah

KJV: And when the servants of David were come to Abigail to Carmel, they spake unto her, saying, David sent us unto thee, to take thee to him to wife.

AKJV: And when the servants of David were come to Abigail to Carmel, they spoke to her, saying, David sent us to you, to take you to him to wife.

ASV: And when the servants of David were come to Abigail to Carmel, they spake unto her, saying, David hath sent us unto thee, to take thee to him to wife.

YLT: And the servants of David come in unto Abigail at Carmel, and speak unto her, saying, `David hath sent us unto thee to take thee to him for a wife.'

Exposition: 1Samuel 25:40 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when the servants of David were come to Abigail to Carmel, they spake unto her, saying, David sent us unto thee, to take thee to him to wife.'. 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 25:41

Hebrew

וַתָּקָם וַתִּשְׁתַּחוּ אַפַּיִם אָרְצָה וַתֹּאמֶר הִנֵּה אֲמָֽתְךָ לְשִׁפְחָה לִרְחֹץ רַגְלֵי עַבְדֵי אֲדֹנִֽי׃

vataqam-vatishetachv-'afayim-'aretzah-vato'mer-hineh-'amatekha-leshifechah-lirechotz-rageley-'avedey-'adoniy

KJV: And she arose, and bowed herself on her face to the earth, and said, Behold, let thine handmaid be a servant to wash the feet of the servants of my lord.

AKJV: And she arose, and bowed herself on her face to the earth, and said, Behold, let your handmaid be a servant to wash the feet of the servants of my lord.

ASV: And she arose, and bowed herself with her face to the earth, and said, Behold, thy handmaid is a servant to wash the feet of the servants of my lord.

YLT: And she riseth and boweth herself--face to the earth--and saith, `Lo, thy handmaid is for a maid-servant to wash the feet of the servants of my lord.'

Exposition: 1Samuel 25:41 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And she arose, and bowed herself on her face to the earth, and said, Behold, let thine handmaid be a servant to wash the feet of the servants of my lord.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

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

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

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

1Samuel 25:42

Hebrew

וַתְּמַהֵר וַתָּקָם אֲבִיגַיִל וַתִּרְכַּב עַֽל־הַחֲמוֹר וְחָמֵשׁ נַעֲרֹתֶיהָ הַהֹלְכוֹת לְרַגְלָהּ וַתֵּלֶךְ אַֽחֲרֵי מַלְאֲכֵי דָוִד וַתְּהִי־לוֹ לְאִשָּֽׁה׃

vatemaher-vataqam-'aviygayil-vatirekhav-'al-hachamvor-vechamesh-na'aroteyha-haholekhvot-leragelah-vatelekhe-'acharey-male'akhey-david-vatehiy-lvo-le'ishah

KJV: And Abigail hasted, and arose, and rode upon an ass, with five damsels of hers that went after her; and she went after the messengers of David, and became his wife.

AKJV: And Abigail hurried, and arose and rode on an ass, with five damsels of hers that went after her; and she went after the messengers of David, and became his wife.

ASV: And Abigail hasted, and arose, and rode upon an ass, with five damsels of hers that followed her; and she went after the messengers of David, and became his wife.

YLT: And Abigail hasteth and riseth, and rideth on the ass; and five of her young women who are going at her feet; and she goeth after the messengers of David, and is to him for a wife.

Exposition: 1Samuel 25:42 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abigail hasted, and arose, and rode upon an ass, with five damsels of hers that went after her; and she went after the messengers of David, and became his wife.'. 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 25:43

Hebrew

וְאֶת־אֲחִינֹעַם לָקַח דָּוִד מִֽיִּזְרְעֶאל וַתִּהְיֶיןָ גַּֽם־שְׁתֵּיהֶן לוֹ לְנָשִֽׁים׃

ve'et-'achiyno'am-laqach-david-miyizere'e'l-vatiheyeyna-gam-sheteyhen-lvo-lenashiym

KJV: David also took Ahinoam of Jezreel; and they were also both of them his wives.

AKJV: David also took Ahinoam of Jezreel; and they were also both of them his wives. ¶

ASV: David also took Ahinoam of Jezreel; and they became both of them his wives.

YLT: And Ahinoam hath David taken from Jezreel, and they are--even both of them--to him for wives;

Exposition: 1Samuel 25:43 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'David also took Ahinoam of Jezreel; and they were also both of them his wives.'. 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 25:44

Hebrew

וְשָׁאוּל נָתַן אֶת־מִיכַל בִּתּוֹ אֵשֶׁת דָּוִד לְפַלְטִי בֶן־לַיִשׁ אֲשֶׁר מִגַּלִּֽים׃

vesha'vl-natan-'et-miykhal-vitvo-'eshet-david-lefaletiy-ven-layish-'asher-migaliym

KJV: But Saul had given Michal his daughter, David’s wife, to Phalti the son of Laish, which was of Gallim.

AKJV: But Saul had given Michal his daughter, David’s wife, to Phalti the son of Laish, which was of Gallim.

ASV: Now Saul had given Michal his daughter, David’s wife, to Palti the son of Laish, who was of Gallim.

YLT: and Saul gave Michal his daughter, wife to David, to Phalti son of Laish, who is of Gallim.

Exposition: 1Samuel 25:44 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But Saul had given Michal his daughter, David’s wife, to Phalti the son of Laish, which was of Gallim.'. 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.