1 Kings 16:9
However, while Elah was in Tirzah getting drunk in the house of Arza the steward of his household there, Elah's servant Zimri, the commander of half his chariots, conspired against him.
his servant Zimri
Zimri, whose name in Hebrew (זִמְרִי) means "my praise" or "my music," was a servant, indicating a position of subordination yet significant influence. In the context of ancient Israel, servants often held substantial power, especially in military roles. Zimri's position as a commander suggests he was trusted and skilled, yet his actions reveal the potential for betrayal even among those closest to power.

commander of half his chariots
The chariot was a symbol of military might and technological advancement in ancient Israel. Being a commander of half the chariots indicates Zimri's high rank and strategic importance. This role would have given him access to military resources and personnel, making his conspiracy feasible. The division of chariots suggests a structured military hierarchy, reflecting the organized nature of Israel's army.

conspired against him
The act of conspiracy (קָשַׁר - qashar in Hebrew) involves secret planning to overthrow or harm. This word indicates a deliberate and premeditated action, highlighting the theme of betrayal and the fragility of human loyalty. In the biblical narrative, conspiracies often lead to significant shifts in power, serving as a reminder of the ever-present danger of internal strife.

while Elah was in Tirzah
Tirzah was a significant city in the Northern Kingdom of Israel, serving as a royal residence before Samaria. Its mention here underscores its importance as a political and administrative center. Elah's presence in Tirzah suggests he was engaged in royal duties or leisure, unaware of the impending threat. The city's historical and archaeological significance provides insight into the political landscape of the time.

getting drunk
The act of getting drunk (שָׁתָה - shatah in Hebrew) is often associated with a lack of self-control and vulnerability. In the biblical context, drunkenness is frequently depicted as leading to poor judgment and moral failure. Elah's intoxication symbolizes his negligence and unpreparedness, serving as a cautionary tale about the dangers of indulgence and the need for vigilance.

in the house of Arza
Arza, described as being "in charge of the palace," held a position of trust and responsibility. His house being the setting for Elah's drunkenness suggests a close relationship or alliance. This detail highlights the interconnectedness of personal and political spheres in ancient Israel, where domestic spaces often served as venues for political intrigue.

who was in charge of the palace at Tirzah
Being in charge of the palace (אֲשֶׁר עַל־הַבַּיִת - asher al-habayit) was a prestigious role, akin to a chief steward or prime minister. This position involved managing the king's household and affairs, indicating Arza's significant influence. The mention of the palace at Tirzah emphasizes the centrality of this location in the narrative and the gravity of the events unfolding within its walls.

Persons / Places / Events
1. Zimri
A servant and commander of half the chariots under King Elah. He is the central figure in the conspiracy against Elah.

2. Elah
The king of Israel at the time, son of Baasha, who was assassinated by Zimri.

3. Tirzah
The location where the events took place, serving as the capital of the northern kingdom of Israel during this period.

4. Arza
The individual in charge of the palace at Tirzah, where Elah was found drinking.

5. Conspiracy
The act of plotting against King Elah, leading to his assassination by Zimri.
Teaching Points
The Dangers of Drunkenness
Elah's vulnerability while intoxicated serves as a cautionary tale about the physical and spiritual dangers of alcohol abuse.

The Consequences of Betrayal
Zimri's conspiracy against Elah illustrates the destructive nature of betrayal and the lack of trust it breeds within leadership.

The Cycle of Sin and Violence
The repeated conspiracies and assassinations in Israel's history highlight the destructive cycle of sin and the need for repentance and godly leadership.

The Importance of Vigilance
Elah's lack of awareness and vigilance in his leadership role serves as a reminder to be watchful and sober-minded, especially in positions of authority.

God's Sovereignty in Leadership
Despite human conspiracies and failures, God's sovereign plan continues to unfold, reminding us to trust in His ultimate authority.
Bible Study Questions
1. How does the account of Zimri and Elah illustrate the consequences of failing to live a life of sobriety and vigilance?

2. In what ways can we see the cycle of sin and violence in our own lives or communities, and how can we break free from it?

3. How does the theme of betrayal in 1 Kings 16:9 connect with other biblical accounts, and what lessons can we learn from them?

4. What steps can we take to ensure that we are living lives that are sober-minded and vigilant, especially in leadership roles?

5. How can we trust in God's sovereignty when we see chaos and conspiracy in the world around us, and what scriptures can encourage us in this trust?
Connections to Other Scriptures
1 Kings 15:27-28
Provides context on the rise of Baasha, Elah's father, through a similar conspiracy, highlighting a pattern of violent power transitions in Israel.

Proverbs 20:1
Offers wisdom on the dangers of drunkenness, which is relevant to Elah's state during his assassination.

2 Kings 9:31
Reflects on the theme of betrayal and conspiracy, as seen in the actions of Zimri.

Galatians 5:19-21
Lists the acts of the flesh, including drunkenness and dissensions, which are evident in the account of Elah and Zimri.

Romans 13:13
Encourages living a life free from drunkenness and debauchery, contrasting with Elah's behavior.
Elah, Zimri, and ArzaJ. Parker, D. D.1 Kings 16:8-10
The House of BaashaJ.A. Macdonald 1 Kings 16:8-14
A Divine Judgment and its InstrumentJ. Urquhart 1 Kings 16:8-20
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, Zimri
Places
Bethel, Gibbethon, Jericho, Samaria, Tirzah
Topics
Arza, Captain, Charge, Chariots, Command, Commander, Conspire, Conspired, Controller, Designs, Drinking, Drunk, Drunkard, Elah, Getting, Half, Home, Household, King's, Officials, Palace, Plotted, Secret, Servant, Steward, Tirzah, War-carriages, Zimri
Dictionary of Bible Themes
1 Kings 16:9

     4434   drinking
     4436   drinking, abstention

1 Kings 16:8-10

     5817   conspiracies

1 Kings 16:9-10

     5524   servants, bad

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 Theologica

Whether 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

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