As for the rest of the acts of Zimri and the treason he committed, are they not written in the Book of the Chronicles of the Kings of Israel? As for the rest of the acts of ZimriThe phrase "the rest of the acts" suggests a summary or conclusion of Zimri's deeds, indicating that what is recorded in the biblical text is not exhaustive. The Hebrew word for "acts" (מַעֲשִׂים, ma'asim) often refers to deeds or works, emphasizing the importance of actions in the biblical narrative. Zimri's reign was brief, lasting only seven days, yet his actions were significant enough to be recorded. This highlights the biblical principle that even short-lived leadership can have lasting consequences, reminding us of the weight of our actions regardless of the time we have. along with the conspiracy he led
The term "conspiracy" (קֶשֶׁר, qesher) in Hebrew denotes a secret plan or plot, often with negative connotations. Zimri's conspiracy involved the assassination of King Elah, which was a direct challenge to the established order. This reflects the turbulent and often violent nature of Israel's monarchy during this period. Theologically, it serves as a cautionary tale about the dangers of ambition and the pursuit of power through unrighteous means. It also underscores the biblical theme of divine justice, as Zimri's reign was short-lived, suggesting that God does not overlook treachery. are they not written in the Book of the Chronicles of the Kings of Israel?
This rhetorical question points to a common practice in ancient Near Eastern cultures of maintaining detailed records of royal reigns. The "Book of the Chronicles of the Kings of Israel" is a historical source that the biblical authors reference, though it is not part of the canonical scriptures. This phrase emphasizes the historical reliability and thoroughness of the biblical narrative. It also serves as a reminder of the accountability of leaders, as their deeds are recorded for posterity. From a conservative Christian perspective, this underscores the belief in the sovereignty of God over history, where every action is noted and will be brought to account in God's perfect timing. Persons / Places / Events 1. ZimriA commander in the army of Israel who conspired against and assassinated King Elah, becoming king himself for a brief period of seven days. 2. ElahThe king of Israel whom Zimri assassinated. Elah was the son of Baasha and reigned for two years. 3. TirzahThe capital of the northern kingdom of Israel during Zimri's short reign. 4. The Book of the Chronicles of the Kings of IsraelA historical record mentioned in the Bible, which documented the reigns and acts of the kings of Israel. 5. ConspiracyThe plot led by Zimri to overthrow King Elah, which ultimately led to his own brief reign and subsequent demise. Teaching Points The Consequences of Sinful AmbitionZimri's account is a cautionary tale about the dangers of ambition driven by sin. His desire for power led to his downfall, reminding us to seek God's will rather than our own selfish desires. The Fleeting Nature of Earthly PowerZimri's seven-day reign illustrates the temporary nature of earthly power and the futility of seeking security in anything other than God. God's Sovereignty Over HistoryDespite human schemes and conspiracies, God's sovereign plan prevails. Zimri's brief rule was part of a larger divine account, showing that God is in control of history. The Importance of Righteous LeadershipThe chaos and instability during Zimri's time highlight the need for leaders who are righteous and seek to honor God in their governance. Bible Study Questions 1. What can we learn from Zimri's actions about the dangers of seeking power through unrighteous means? 2. How does the brief reign of Zimri illustrate the temporary nature of human achievements compared to eternal values? 3. In what ways does Zimri's account demonstrate God's sovereignty, even amidst human conspiracies and chaos? 4. How can we apply the lessons from Zimri's downfall to our own lives, particularly in areas where we might be tempted to pursue selfish ambitions? 5. What other biblical examples of conspiracy and its consequences can we find, and how do they reinforce the teachings found in Zimri's account? Connections to Other Scriptures 1 Kings 16:9-19Provides the context of Zimri's conspiracy and the events leading up to his short reign as king. 2 Kings 9:31References another conspiracy in Israel, drawing a parallel to the treacherous nature of Zimri's actions. Proverbs 6:16-19Lists things the Lord hates, including a heart that devises wicked schemes, which can be related to Zimri's conspiracy. Psalm 37:1-2Offers wisdom on the fate of evildoers, which can be applied to Zimri's downfall. 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 Acts, Annals, Aren't, Book, Carried, Chronicles, Conspiracy, Design, History, Kings, Matters, Rebellion, Recorded, Reign, Rest, Secret, Treason, Written, Wrought, Zimri, Zimri'sDictionary of Bible Themes 1 Kings 16:18-19 8739 evil, examples of 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 16:20 NIV1 Kings 16:20 NLT1 Kings 16:20 ESV1 Kings 16:20 NASB1 Kings 16:20 KJV
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