1 And a word of Jehovah is unto Jehu son of Hanani, against Baasha, saying,
2 `Because that I have raised thee up out of the dust, and appoint thee leader over My people Israel, and thou walkest in the way of Jeroboam, and causest My people Israel to sin -- to provoke Me to anger with their sins;
3 lo, I am putting away the posterity of Baasha, even the posterity of his house, and have given up thy house as the house of Jeroboam son of Nebat;
4 him who dieth of Baasha in a city do the dogs eat, and him who dieth of his in a field do fowl of the heavens eat.'
5 And the rest of the matters of Baasha, and that which he did, and his might, are they not written on the book of the Chronicles of the kings of Israel?
6 And Baasha lieth with his fathers, and is buried in Tirzah, and Elah his son reigneth in his stead.
7 And also by the hand of Jehu son of Hanani the prophet a word of Jehovah hath been concerning Baasha, and concerning his house, and concerning all the evil that he did in the eyes of Jehovah to provoke Him to anger with the work of his hands, to be like the house of Jeroboam, and concerning that for which he smote him.
8 In the twenty and sixth year of Asa king of Judah reigned hath Elah son of Baasha over Israel in Tirzah, two years;
9 and conspire against him doth his servant Zimri (head of the half of the chariots) and he `is' in Tirzah drinking -- a drunkard in the house of Arza, who `is' over the house in Tirzah.
10 And Zimri cometh in and smiteth him, and putteth him to death, in the twenty and seventh year of Asa king of Judah, and reigneth in his stead;
11 and it cometh to pass in his reigning, at his sitting on his throne, he hath smitten the whole house of Baasha; he hath not left to him any sitting on the wall, and of his redeemers, and of his friends.
12 And Zimri destroyeth the whole house of Baasha, according to the word of Jehovah, that He spake concerning Baasha, by the hand of Jehu the prophet:
13 concerning all the sins of Baasha, and the sins of Elah his son, that they sinned, and that they caused Israel to sin to provoke Jehovah, God of Israel, with their vanities.
14 And the rest of the matters of Elah, and all that he did, are they not written on the book of the Chronicles of the kings of Israel?
15 In the twenty and seventh year of Asa king of Judah, reigned hath Zimri seven days in Tirzah; and the people are encamping against Gibbethon, which `is' to the Philistines;
16 and the people who are encamping hear, saying, `Zimri hath conspired, and also hath smitten the king;' and all Israel cause Omri head of the host to reign over Israel on that day in the camp.
17 And Omri goeth up, and all Israel with him, from Gibbethon, and they lay siege to Tirzah.
18 And it cometh to pass, at Zimri's seeing that the city hath been captured, that he cometh in unto a high place of the house of the king, and burneth over him the house of the king with fire, and dieth,
19 for his sins that he sinned, to do the evil thing in the eyes of Jehovah, to walk in the way of Jeroboam, and in his sin that he did, to cause Israel to sin;
20 and the rest of the matters of Zimri, and his conspiracy that he made, are they not written on the book of the Chronicles of the kings of Israel?
21 Then are the sons of Israel parted into halves; half of the people hath been after Tibni son of Ginath to cause him to reign, and the half after Omri;
22 and stronger are the people that are after Omri than the people that are after Tibni son of Ginath, and Tibni dieth, and Omri reigneth.
23 In the thirty and first year of Asa king of Judah reigned hath Omri over Israel twelve years; in Tirzah he hath reigned six years,
24 and he buyeth the mount Samaria from Shemer, with two talents of silver, and buildeth `on' the mount, and calleth the name of the city that he hath built by the name of Shemer, lord of the hill -- Samaria.
25 And Omri doth the evil thing in the eyes of Jehovah, and doth evil above all who `are' before him,
26 and walketh in all the way of Jeroboam son of Nebat, and in his sin that he caused Israel to sin, to provoke Jehovah, God of Israel, with their vanities.
27 And the rest of the matters of Omri that he did, and his might that he got, are they not written on the book of the Chronicles of the kings of Israel?
28 And Omri lieth with his fathers, and is buried in Samaria, and Ahab his son reigneth in his stead.
29 And Ahab son of Omri hath reigned over Israel in the thirty and eighth year of Asa king of Judah, and Ahab son of Omri reigneth over Israel in Samaria twenty and two years,
30 and Ahab son of Omri doth the evil thing in the eyes of Jehovah above all who `are' before him.
31 And it cometh to pass -- hath it been light his walking in the sins of Jeroboam son of Nebat? -- then he taketh a wife, Jezebel daughter of Ethbaal, king of the Zidonians, and goeth and serveth Baal, and boweth himself to it,
32 and raiseth up an altar for Baal, in the house of the Baal, that he built in Samaria;
33 and Ahab maketh the shrine, and Ahab addeth to do so as to provoke Jehovah, God of Israel, above all the kings of Israel who have been before him.
34 In his days hath Hiel the Beth-Elite built Jericho; in Abiram his first-born he laid its foundation, and in Segub his youngest he set up its doors, according to the word of Jehovah that He spake by the hand of Joshua son of Nun.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on 1 Kings 16
Commentary on 1 Kings 16 Keil & Delitzsch Commentary
1 Kings 16:7 adds a supplementary remark concerning the words of Jehu (1 Kings 16:2.), not to preclude an excuse that might be made, in which case וגם would have to be taken in the sense of nevertheless, or notwithstanding (Ewald, § 354, a .), but to guard against a misinterpretation by adding a new feature, or rather to preclude an erroneous inference that might be drawn from the words, “I (Jehovah) have made thee prince” (1 Kings 16:2), as through Baasha had exterminated Nadab and his house by divine command (Thenius). וגם simply means “ and also ,” and is not to be connected specially with יהוּא בּיד , but to be taken as belonging to the whole sentence: “also the word of Jehovah had come to Baasha through Jehu, ... not only because of the evil, etc., but also ( ועל ... ועל ) because he had slain him (Jeroboam).” With regard to this last reason, we must call to mind the remark made at 1 Kings 11:39, viz., that the prediction of the prophet to Baasha gave him no right to put himself forward arbitrarily as the fulfiller of the prophecy. The very fact that Baasha continued Jeroboam's sin and caused the illegal worship to be perpetuated, showed clearly enough that in exterminating the family of Jeroboam he did not act under divine direction, but simply pursued his own selfish ends.
The Reign of Elah. - As Baasha reigned from the third to the twenty-sixth year of Asa, i.e., not quite twenty-four years, but only twenty-three years and a few months, so his son Elah reigned from the twenty-sixth to the twenty-seventh year of Asa, i.e., not quite two years.
1 Kings 16:9-11
Zimri , the commander of the half of his war-chariots, conspired against him, and not only slew him, when he was intoxicated ( שׁכּור שׁתה ) at a drinking bout in the house of Arza , the prefect of his palace, but after ascending the throne exterminated the whole family of Baasha to the very last man. The prefect of the palace was no doubt a party to the conspiracy, and had probably arranged the drinking bout in his house for the purpose of carrying it out. “He did not leave him בּקיר משׁתּין (see at 1 Kings 14:10), either his avengers ( גּאליו , blood-relations, who might have avenged his death) or his friends.” These words simply serve to explain בּקיר משׁתּין , and show that this phrase is to be understood as relating to males only.
1 Kings 16:12-14
“According to the word of the Lord;” see at 1 Kings 16:1. כּל־חטּאות אל , with regard to all, i.e., on account of all the sins (compare 1 Kings 16:7, where על is used). בּהבליהם , through their nothingnesses, i.e., their idols, by which the golden calves are meant.
The Reign of Zimri lasted only seven days. As soon as the people of war ( העם ), who were besieging Gibbethon (see at 1 Kings 15:27), heard of his conspiracy, his usurpation of the throne, and his murderous deeds, they proclaimed Omri king in the camp of the military commanders, and he at once, with all Israel, i.e., all the army, raised the siege of Gibbethon, to lay siege to Thirza. Now when Zimri saw that the city was taken, he went into the castle of the royal palace and burned the king's house over his own head, as Sardanapalus did, according to Justin ( Hist . i. 3). ארמון does not mean harem (Ewald), but the high castle (from ארם , to be high); here and in 2 Kings 15:25, the citadel of the royal palace, which consisted of several buildings.
1 Kings 16:19 is connected with ויּמת in 1 Kings 16:18 : “and so died for his sins,” i.e., as a punishment for them.
But Omri did not come into possession of an undisputed sovereignty immediately upon the death of Zimri. The nation divided itself into two halves; one half was behind Tibni , the son of Ginath (i.e., declared in favour of Tibni), to make him king, the other adhered to Omri . Nevertheless Omri's gained the upper hand over the party of Tibni, and the latter died, whereupon Omri became king after four years, as we may see from a comparison of 1 Kings 16:15, 1 Kings 16:16 with 1 Kings 16:23. The “people of Israel” (1 Kings 16:21) are probably the fighting people, so that the succession to the throne was decided by the military. אהרי היה as in 2 Samuel 2:10. הזק , with an accusative instead of with על , in the sense of to overpower, as in Jeremiah 20:7. According to Josephus ( Ant . viii. 12, 5), Tibni was slain by his opponent; but this is not contained in the words; on the contrary, all that is implied in the connection of ויּמת with וגו ויּחזק וגו/ is that he met with his death in the decisive engagement in which the opposing party triumphed.
The Reign of Omri. - 1 Kings 16:23. Omri reigned twelve years, i.e., if we compare 1 Kings 16:15 and 1 Kings 16:23 with 1 Kings 16:29, reckoning from his rebellion against Zimri; so that he only possessed the sole government for eight years (or, more exactly, seven years and a few months), viz., from the 31st to the 38th years of Asa, and the conflict with Tibni for the possession of the throne lasted about four years. “At Thirza he reigned six years,” i.e., during the four years of the conflict with Tibni, and after his death two years more.
1 Kings 16:24
As soon as he had obtained undisputed possession of the throne, he purchased the hill Shomron (Samaria) from Shemer ( Semer ) for two talents of silver, about 5200 thalers (£780 - Tr.), built houses upon it, and named the town which he built after the former owner of the hill שׁמרון , rendered by the lxx Σεμηρών here, but everywhere else Σαμάρεια (Samaria), after the Chaldee form שׁמרין (Ezra 4:10, Ezra 4:17). This city he made his seat ( Residenz , place of residence, or capital), in which he resided for the last six years of his reign, and where he was buried after his death (1 Kings 16:28). Samaria continued to be the capital of the kingdom of the ten tribes from that time forward, and the residence of all succeeding kings of Israel until the destruction of this kingdom after its conquest by Salmanasar (2 Kings 18:9-10). The city was two hours and a half to the north-west of Sichem, upon a mountain or hill in a mountain-hollow ( Bergkessel , lit., mountain-caldron) or basin of about two hours in diameter, surrounded on all sides by still higher mountains. “The mountains and valleys round about are still for the most part arable, and are alive with numerous villages and diligent cultivation.” The mountain itself upon which Samaria stood is still cultivated to the very top, and about the middle of the slope is surrounded by a narrow terrace of level ground resembling a girdle. And even higher up there are marks of smaller terraces, where streets of the ancient city may possibly have run. After the captivity Samaria was retaken and demolished by John Hyrcanus, and lay in ruins till Gabinius the Roman governor rebuilt it (Joseph. Ant . xiii. 19, 2, 3, and iv. 5, 3). Herod the Great afterwards decorated it in a marvellous manner, built a temple there to the emperor Augustus, and named the city after him Σεβαστή , i.e., Augusta , from which arose the present name Sebuste or Sebustieh , borne by a village which is still standing on the ancient site: “a pitiable hamlet consisting of a few squalid houses, inhabited by a band of plunderers, notorious as thieves even among their lawless fellow-countrymen” (V. de Velde, i. p. 378). - But by the side of this there are magnificent ruins of an ancient Johannite church, with the reputed grave of John the Baptist and remains of limestone columns at the foot of the mountain (cf., Robinson, Pal . iii. p. 136ff.; Van de Velde, Syria and Pal . i. p. 374ff.; and C. v. Raumer, Pal . pp. 159,160).
1 Kings 16:25-28
Omri also walked in the ways of Jeroboam, and acted worse than his predecessors upon the throne. - For 1 Kings 16:26 and 1 Kings 16:27, compare 1 Kings 16:13 and 1 Kings 16:14.
The ascent of the throne of Israel by Ahab (1 Kings 16:29) formed a turning-point for the worse, though, as a comparison of 1 Kings 16:30 with 1 Kings 16:25 clearly shows, the way had already been prepared by his father Omri.
Whereas the former kings of Israel had only perpetuated the sin of Jeroboam, i.e., the calf-worship. or worship of Jehovah under the image of an ox, which he had introduced, Ahab was not satisfied with this. לכתּו הנקל ויהי , “it came to pass, was it too little?” i.e., because it was too little (cf. Ewald, §362, a .) to walk in the sins of Jeroboam, that he took as his wife Jezebel, the daughter of Ethbaal the king of the Sidonians, and served Baal, and worshipped him. ויּלך before ויּעבד , “he went and served,” is a pictorial description of what took place, to give greater prominence to the new turn of affairs. אתבּעל .sri (i.e., with Baal) is the Εἰθώβαλος ( בּעל אתּו or Ἰθόβαλος : Jos. Ant . viii. 13, 1) mentioned by Menander in Josephus, c. Ap . i. 18, who was king of Tyre and Sidon, and priest of Astarte, and who usurped the throne after the murder of his brother, king Pheles, and reigned thirty-two years. Jezebel ( איזבל , i.e., probably without cohabitation, cf. Genesis 30:20, = untouched, chaste; not a contraction of אביזבל , as Ewald, §§ 273, b ., supposes) was therefore, as tyrant and murderess of the prophets, a worthy daughter of her father, the idolatrous priest and regicide. Baal (always הבּעל with the article, the Baal, i.e., Lord κατ ̓ ἐξοχήν ) was the principal male deity of the Phoenicians and Canaanites, and generally of the western Asiatics, called by the Babylonians בּל = בּעל (Isaiah 46:1), Βῆλος , and as the sun-god was worshipped as the supporter and first principle of psychical life and of the generative and reproductive power of nature (see at Judges 2:13). Ahab erected an altar to this deity הבּעל בּית , in the house (temple) of Baal, which he had built at Samaria. The worship of Baal had its principal seat in Tyre, where Hiram, the contemporary of David and Solomon, had built for it a splendid temple and placed a golden pillar ( χρυσοῦν κίονα ) therein, according to Dius and Menander, in Joseph. Ant . viii. 5, 3, and c. Ap . i. 18. Ahab also erected a similar pillar ( מצּבה ) to Baal in his temple at Samaria (vid., 2 Kings 3:2; 2 Kings 10:27). For statues of images of Baal are not met with in the earlier times; and the בּעלים are not statues of Baal, but different modifications of that deity. It was only in the later temple of Baal or Hercules at Tyre that there was, as Cicero observes ( Verr . iv. 43), ex aere simulacrum ipsius Herculis, quo non facile quidquam dixerim me vidisse pulcrius .
“And Ahab made את־האשׁרה , i.e., the Asherah belonging to the temple of Baal” (see at Judges 6:25 and Exodus 34:13), an idol of Astarte (see at 1 Kings 14:23).
In his time Hiכl the Bethelite ( האלי בּית ; compare Ges. § 111. 1 with § 86, 2. 5) built Jericho: “he laid the foundation of it with Abiram his first-born, and set up its gates with Segub his youngest, according to the word of Jehovah,” etc. (for the explanation see the Comm. on Joshua 6:26). The restoration of this city as a fortification, upon which Joshua had pronounced the curse, is mentioned as a proof how far ungodliness had progressed in Israel; whilst the fulfilment of the curse upon the builder shows how the Lord will not allow the word of His servants to be transgressed with impunity. Jericho , on the border of the tribe of Ephraim (Joshua 16:7), which was allotted to the Benjaminites (Joshua 18:21), had come into the possession of the kingdom of Israel on the falling away of the ten tribes from the royal house of David, and formed a border city of that kingdom, through the fortification of which Ahab hoped to secure to himself the passage across the Jordan.