Then Omri and all the Israelites marched up from Gibbethon and besieged Tirzah. Then OmriOmri was a significant figure in the history of Israel, known for establishing a powerful dynasty. His name in Hebrew, עָמְרִי (Omri), can mean "pupil of Jehovah" or "servant of Jehovah," though his actions often contradicted this meaning. Omri's rise to power marks a pivotal moment in Israel's history, as he was a military leader who became king after a period of civil unrest. His reign is noted for political stability and the establishment of Samaria as the capital, which had long-lasting implications for the Northern Kingdom. and all the Israelites
This phrase indicates the collective action of the people of Israel, suggesting a unified effort under Omri's leadership. The term "Israelites" refers to the descendants of Jacob, also known as Israel, and highlights the national identity of the people. In this context, it underscores the support Omri had from the military and possibly the broader population, reflecting a moment of national consolidation. marched up from Gibbethon
Gibbethon was a city originally allotted to the tribe of Dan and later occupied by the Philistines. The phrase "marched up" suggests a military campaign, indicating strategic movement and preparation for battle. The historical context here is significant, as Gibbethon was a site of conflict between Israel and the Philistines, and Omri's departure from there signifies a shift in focus to internal matters, specifically the consolidation of his rule. and besieged Tirzah
Tirzah was the capital of the Northern Kingdom of Israel before Samaria. The act of besieging Tirzah indicates a military strategy to capture the city, which was under the control of Zimri, Omri's rival. The siege reflects the turbulent period of Israel's history, marked by power struggles and civil war. Tirzah's significance as a royal city adds weight to Omri's campaign, as capturing it would solidify his claim to the throne. The historical and archaeological context of Tirzah reveals it as a city of considerable importance, with evidence of fortifications and royal structures, underscoring the strategic nature of Omri's actions. Persons / Places / Events 1. OmriA military commander who became king of Israel. He is known for establishing a new dynasty and moving the capital to Samaria. 2. IsraelitesThe people of the northern kingdom of Israel, who were involved in the political and military actions of the time. 3. GibbethonA city originally belonging to the Philistines, which was a site of conflict between Israel and the Philistines. 4. TirzahThe capital of the northern kingdom of Israel before Omri moved it to Samaria. It was a significant city during the reigns of several kings. 5. SiegeA military operation where forces surround a city to cut off supplies and compel surrender. This was a common tactic in ancient warfare. Teaching Points Leadership and InfluenceOmri's actions demonstrate the significant impact a leader can have on a nation. His decision to besiege Tirzah and later move the capital to Samaria shows strategic thinking but also highlights the potential for leaders to lead people away from God. Consequences of Political AmbitionOmri's rise to power was marked by conflict and ambition. This serves as a reminder of the potential moral and spiritual costs of political ambition when it is not aligned with God's will. The Importance of Spiritual FoundationsThe shift in capitals from Tirzah to Samaria under Omri's rule symbolizes a shift in spiritual focus. Believers are reminded to maintain strong spiritual foundations regardless of external changes. God's Sovereignty in HistoryDespite the political maneuvers and human ambition, God's sovereign plan continues to unfold. This encourages believers to trust in God's ultimate control over history. Bible Study Questions 1. How does Omri's decision to besiege Tirzah reflect his leadership style, and what can we learn from it about the qualities of godly leadership? 2. In what ways do the events in 1 Kings 16:17 illustrate the consequences of political ambition, and how can we apply this understanding to our own lives? 3. How does the shift from Gibbethon to Tirzah and later to Samaria reflect changes in Israel's spiritual and political landscape, and what lessons can we draw about maintaining spiritual integrity? 4. Considering the influence of Omri's dynasty, as mentioned in Micah 6:16, how can we ensure that our actions and decisions leave a positive spiritual legacy? 5. How does the concept of God's sovereignty, as seen in the unfolding events of 1 Kings 16, provide comfort and guidance in times of political or personal uncertainty? Connections to Other Scriptures 1 Kings 16:8-28Provides context for Omri's rise to power, including the political instability and the conflict with Zimri, another claimant to the throne. 2 Kings 9:31Mentions Jezebel, who was associated with Omri's dynasty, highlighting the long-term impact of Omri's reign on Israel's spiritual and political landscape. Micah 6:16References the "statutes of Omri," indicating the lasting influence of Omri's policies and practices on Israel, often viewed negatively by the prophets. People Abiram, Ahab, Arza, Asa, Baasha, Elah, Ethbaal, Ginath, Hanani, Hiel, Israelites, Jehu, Jeroboam, Jezebel, Joram, Joshua, Nebat, Nun, Omri, Segub, Shemer, Sidonians, Tibni, Tirzah, Zidon, Zidonians, ZimriPlaces Bethel, Gibbethon, Jericho, Samaria, TirzahTopics Army, Attack, Besieged, Gibbethon, Gib'bethon, Israelites, Laid, Lay, Omri, Shutting, Siege, Tirzah, Town, WithdrewDictionary of Bible Themes 1 Kings 16:15-18 5276 crime 1 Kings 16:17-18 5256 city Library Whether the Mode of virtue Falls under the Precept of the Law?
Objection 1: It would seem that the mode of virtue falls under the precept of the law. For the mode of virtue is that deeds of justice should be done justly, that deeds of fortitude should be done bravely, and in like manner as to the other virtues. But it is commanded (Dt. 26:20) that "thou shalt follow justly after that which is just." Therefore the mode of virtue falls under the precept. Objection 2: Further, that which belongs to the intention of the lawgiver comes chiefly under the precept. …
Saint Thomas Aquinas—Summa TheologicaWhether a Man Can be Saved Without Baptism?
Objection 1: It seems that no man can be saved without Baptism. For our Lord said (Jn. 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter the kingdom of God." But those alone are saved who enter God's kingdom. Therefore none can be saved without Baptism, by which a man is born again of water and the Holy Ghost. Objection 2: Further, in the book De Eccl. Dogm. xli, it is written: "We believe that no catechumen, though he die in his good works, will have eternal life, except …
Saint Thomas Aquinas—Summa Theologica Whether There Can be any Suitable Cause for the Sacraments of the Old Law?
Objection 1: It would seem that there can be no suitable cause for the sacraments of the Old Law. Because those things that are done for the purpose of divine worship should not be like the observances of idolaters: since it is written (Dt. 12:31): "Thou shalt not do in like manner to the Lord thy God: for they have done to their gods all the abominations which the Lord abhorreth." Now worshippers of idols used to knive themselves to the shedding of blood: for it is related (3 Kings 18:28) that they …
Saint Thomas Aquinas—Summa Theologica Whether a Vow Consists in a Mere Purpose of the Will?
Objection 1: It would seem that a vow consists in nothing but a purpose of the will. According to some [*William of Auxerre, Sum. Aur. III, xxviii, qu. 1; Albertus Magnus, Sent. iv, D, 38], "a vow is a conception of a good purpose after a firm deliberation of the mind, whereby a man binds himself before God to do or not to do a certain thing." But the conception of a good purpose and so forth, may consist in a mere movement of the will. Therefore a vow consists in a mere purpose of the will. Objection …
Saint Thomas Aquinas—Summa Theologica Whether Whoever is Perfect is in the State of Perfection?
Objection 1: It would seem that whoever is perfect is in the state of perfection. For, as stated above (A[3], ad 3), just as bodily perfection is reached by bodily growth, so spiritual perfection is acquired by spiritual growth. Now after bodily growth one is said to have reached the state of perfect age. Therefore seemingly also after spiritual growth, when one has already reached spiritual perfection, one is in the state of perfection. Objection 2: Further, according to Phys. v, 2, movement "from …
Saint Thomas Aquinas—Summa Theologica Whether after the Resurrection Every one Will Know what Sins He Has Committed?
Objection 1: It seems that after the resurrection everyone will not be able to know all the sins he has committed. For whatever we know, either we receive it anew through the senses, or we draw it from the treasure house of the memory. Now after the resurrection men will be unable to perceive their sins by means of sense, because they will be things of the past, while sense perceives only the present: and many sins will have escaped the sinner's memory, and he will be unable to recall them from the …
Saint Thomas Aquinas—Summa Theologica Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 1 Kings 16:17 NIV1 Kings 16:17 NLT1 Kings 16:17 ESV1 Kings 16:17 NASB1 Kings 16:17 KJV
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