Then the word of the LORD
This phrase signifies a divine communication, a common expression in the Old Testament indicating a prophetic message. The Hebrew term for "word" is "dabar," which implies not just a spoken word but an active, powerful declaration that brings about God's will. In the context of the Old Testament, the "word of the LORD" is a direct revelation from God, often delivered through prophets. This underscores the authority and the divine origin of the message that follows, reminding us of the power and reliability of God's word in guiding His people.

came to Jehu son of Hanani
Jehu, the son of Hanani, is identified as a prophet. The name "Jehu" means "Yahweh is He," which reflects his role as a messenger of God. Hanani, his father, was also a prophet, suggesting a family legacy of serving God. This highlights the importance of prophetic ministry in Israel's history, where God used individuals to communicate His will and judgment. The mention of Jehu's lineage emphasizes the continuity of God's work through generations, encouraging believers to consider the impact of their faithfulness on future generations.

against Baasha
Baasha was the king of Israel who came to power through conspiracy and murder, as recorded in 1 Kings 15:27-28. His reign was marked by idolatry and evil in the sight of the LORD. The phrase "against Baasha" indicates that the message from God is one of judgment. This serves as a reminder of God's justice and His intolerance of sin, especially among those in leadership. It also reflects the biblical principle that leaders are held to a high standard of accountability before God.

saying
This introduces the specific content of God's message. The use of "saying" indicates that what follows is a direct quotation from God, emphasizing the seriousness and authority of the prophetic word. It prepares the reader for the divine pronouncement that will address the actions and consequences for Baasha's disobedience. This structure is typical in prophetic literature, where the introduction of God's speech is followed by a detailed message, often containing both judgment and a call to repentance.

I lifted you up from the dust
This phrase signifies God's sovereign choice and grace in elevating an individual from a lowly or humble state to a position of authority. The Hebrew word for "dust" (עָפָר, 'aphar) often symbolizes mortality and humility. In the biblical context, it reflects God's power to transform and exalt those He chooses, reminiscent of His creation of man from the dust of the ground (Genesis 2:7). This elevation is not due to human merit but divine purpose, emphasizing God's control over the destinies of nations and individuals.

and appointed you ruler
The act of appointing a ruler underscores God's authority in establishing leadership. The Hebrew verb used here, נָתַן (nathan), means "to give" or "to set," indicating that leadership is a divine gift and responsibility. This appointment is a reminder that rulers are accountable to God, who entrusts them with the care of His people. It reflects the biblical principle that all authority is instituted by God (Romans 13:1).

over My people Israel
The phrase "My people Israel" highlights the covenant relationship between God and the nation of Israel. The possessive "My" indicates God's ownership and special concern for Israel, chosen to be a light to the nations (Exodus 19:5-6). This relationship is central to the Old Testament narrative, where Israel is called to live in obedience to God's laws and reflect His holiness.

but you have walked in the way of Jeroboam
"Walked in the way" is a Hebrew idiom for following a particular lifestyle or set of practices. Jeroboam, the first king of the northern kingdom of Israel, is infamous for leading Israel into idolatry by setting up golden calves (1 Kings 12:28-30). To "walk in the way of Jeroboam" is to perpetuate idolatry and rebellion against God. This phrase serves as a warning against the dangers of following ungodly examples and the consequences of leading others astray.

and have caused My people Israel to sin
This part of the verse highlights the serious responsibility of leaders to guide their people in righteousness. The Hebrew word for "sin" (חָטָא, chata) means to miss the mark or fall short of God's standards. Leaders who lead others into sin bear a heavy burden, as they influence the spiritual direction of their people. This underscores the biblical teaching that leaders will be held accountable for their actions and their impact on others (James 3:1).

to provoke Me to anger with their sins
Provoking God to anger is a serious charge, indicating a breach of the covenant relationship. The Hebrew word for "provoke" (כָּעַס, ka'as) conveys the idea of inciting or stirring up anger. In the biblical context, God's anger is a response to persistent disobedience and idolatry, which violate His holiness and justice. This phrase serves as a sobering reminder of the consequences of sin and the importance of repentance and obedience to maintain a right relationship with God.

So now
This phrase indicates a decisive moment of action. In the Hebrew text, the word used is "הִנְנִי" (hineni), which conveys a sense of immediacy and certainty. It reflects God's direct intervention in the affairs of Israel, emphasizing His sovereignty and the fulfillment of His prophetic word. This moment is a turning point, where divine judgment is about to be executed.

I will wipe out
The Hebrew root here is "בָּעַר" (ba'ar), meaning to consume or destroy completely. This term is often used in the context of purging evil or sin from the land. It underscores the severity of God's judgment against Baasha for his idolatry and disobedience. The imagery is one of thorough cleansing, leaving no trace of the wickedness that had been perpetuated.

Baasha and his house
Baasha was the king of Israel who followed in the sinful ways of Jeroboam. His "house" refers to his dynasty or lineage. In ancient Near Eastern culture, the house of a king was not just his immediate family but his entire line of descendants. The judgment against Baasha's house signifies the end of his family's rule and influence, a common theme in the biblical narrative where God holds leaders accountable for their actions.

and I will make your house like that of Jeroboam son of Nebat
Jeroboam was the first king of the northern kingdom of Israel after the division of the united monarchy. His reign was marked by idolatry and leading Israel away from the worship of Yahweh. The comparison to Jeroboam's house is significant because it was completely eradicated due to his sins. This serves as a warning and a fulfillment of God's promise that those who lead His people astray will face severe consequences. The historical context here is crucial, as it reflects the cyclical nature of sin and judgment in Israel's history, reminding the reader of the importance of faithfulness to God.

Anyone belonging to Baasha
This phrase refers to the descendants and household of Baasha, the king of Israel. Baasha's reign was marked by idolatry and sin, leading to God's judgment upon his house. The Hebrew root for "belonging" (לְבַעֲשָׁא) indicates possession or association, emphasizing the totality of the judgment that would befall not just Baasha but all connected to him. Historically, this reflects the common practice of divine retribution in the ancient Near East, where the sins of a leader could bring consequences upon their entire lineage.

who dies in the city
The city, in ancient Israel, was a place of supposed safety and community. However, the prophecy indicates that even within the walls of the city, there would be no refuge from God's judgment. The Hebrew word for "city" (עִיר) often symbolizes human civilization and order, yet here it becomes a place of divine reckoning. This serves as a stark reminder that no earthly stronghold can protect against the consequences of sin.

the dogs will eat
Dogs in ancient Israel were not the domesticated pets we know today but were often wild scavengers. The imagery of dogs eating the dead is a vivid depiction of disgrace and dishonor, as proper burial was a significant cultural and religious practice. The Hebrew word for "dogs" (כְּלָבִים) underscores the ignominy of such a fate, highlighting the severity of divine judgment against Baasha's house.

and anyone who dies in the field
The field represents the open and unprotected areas outside the city. In contrast to the city, the field is a place of exposure and vulnerability. The Hebrew term for "field" (שָׂדֶה) often connotes the wilderness or uncultivated land, symbolizing the absence of human control and the inevitability of divine will.

the birds of the air will eat
Birds, particularly scavenging birds, are often associated with death and decay in biblical literature. The phrase "birds of the air" (עוֹף הַשָּׁמַיִם) evokes the image of carrion birds, which were considered unclean. This imagery reinforces the theme of disgrace and the totality of God's judgment, as even in death, there is no dignity for those who defy the Lord.

As for the rest of the acts of Baasha
This phrase introduces a summary of Baasha's reign, indicating that there were additional deeds and events not detailed in the current narrative. The Hebrew word for "acts" (מַעֲשִׂים, ma'asim) often refers to deeds or works, suggesting a comprehensive account of Baasha's reign. Historically, Baasha was the third king of the northern kingdom of Israel, and his reign was marked by political intrigue and conflict. This phrase sets the stage for understanding that his rule was significant enough to warrant further documentation.

along with all his accomplishments and might
The term "accomplishments" (עֲשָׂיָה, asayah) implies achievements or successful endeavors, while "might" (גְּבוּרָה, geburah) refers to strength or power. Baasha's reign was characterized by military strength and political maneuvering, as he established his dynasty by overthrowing the previous king, Nadab. This phrase highlights the dual nature of his reign—both his achievements and the power he wielded. From a conservative Christian perspective, this serves as a reminder of the temporal nature of earthly power and the ultimate sovereignty of God over human affairs.

are they not written in the Book of the Chronicles of the Kings of Israel?
This rhetorical question points to an external source, the "Book of the Chronicles of the Kings of Israel," which is not part of the biblical canon but was a historical record of the kings' reigns. The existence of such records underscores the historical reality of these events and the meticulous documentation practices of ancient Israel. For conservative Christians, this reference affirms the reliability and historical grounding of the biblical narrative, as it aligns with other historical records of the time. It also serves as a reminder of the importance of recording and remembering history, as it provides lessons and insights for future generations.

And Baasha rested with his fathers
The phrase "rested with his fathers" is a common biblical euphemism for death, indicating that Baasha joined his ancestors in death. The Hebrew root for "rested" is "שָׁכַב" (shakab), which can mean to lie down or to sleep, suggesting a peaceful transition from life to death. This phrase reflects the belief in a continued existence beyond this life, a concept that is foundational in Judeo-Christian thought. It also implies a sense of continuity and connection with past generations, emphasizing the importance of family lineage and heritage in Israelite culture.

and was buried in Tirzah
Tirzah was a significant city in the Northern Kingdom of Israel, serving as its capital before Samaria. The act of burial in Tirzah indicates Baasha's status and the respect accorded to him as a king. Archaeological findings suggest that Tirzah was a place of considerable importance, with fortifications and royal buildings. The burial of a king in such a city underscores the honor and dignity associated with his reign, despite the Bible's critical view of Baasha's actions.

and his son Elah reigned in his place
The succession of Elah to the throne highlights the hereditary nature of kingship in Israel, where the son typically followed the father as ruler. This continuity of leadership was intended to provide stability and maintain the dynasty. However, the biblical narrative often critiques these successions, especially when the kings did not follow God's commandments. The name "Elah" in Hebrew means "oak" or "terebinth," symbolizing strength and endurance, yet his reign was short-lived, indicating that human strength is insufficient without divine favor. This transition serves as a reminder of the biblical theme that true leadership and success come from adherence to God's will.

Moreover, the word of the LORD
This phrase emphasizes the divine authority and origin of the message. In Hebrew, "word" is "dabar," which signifies not just a spoken word but a matter or thing decreed by God. The "word of the LORD" is a recurring theme in the Old Testament, signifying God's direct communication with His people, often through prophets. It underscores the seriousness and certainty of the message being delivered.

came through the prophet Jehu son of Hanani
Jehu, the son of Hanani, is a lesser-known prophet, yet his role is crucial. Prophets in Israel were God's mouthpieces, chosen to deliver His messages. The mention of Jehu's lineage, "son of Hanani," provides historical context and authenticity, linking him to a prophetic tradition. Hanani himself was a prophet, indicating a family legacy of serving God. This highlights the continuity of God's revelation through chosen individuals.

to Baasha and his house
Baasha was the king of Israel who came to power through violence, overthrowing the previous dynasty. "His house" refers to his dynasty or family line. In ancient Israel, a king's house was not just his immediate family but his entire lineage and legacy. This phrase indicates that the message was not only for Baasha personally but also for his descendants, emphasizing the far-reaching consequences of his actions.

because of all the evil he had done in the sight of the LORD
The phrase "in the sight of the LORD" is significant, as it reminds us that God sees all actions, and nothing is hidden from Him. The "evil" refers to Baasha's idolatry and moral corruption, which were prevalent in the Northern Kingdom of Israel. This highlights the biblical principle that God holds leaders accountable for their actions, especially when they lead His people astray.

provoking Him to anger with the work of his hands
"Provoking Him to anger" is a strong expression indicating that Baasha's actions were not just sinful but offensive to God. The "work of his hands" refers to the idols and altars Baasha built, symbolizing his active participation in idolatry. This phrase serves as a warning that human actions, especially those that lead others away from God, have serious spiritual consequences.

becoming like the house of Jeroboam
Jeroboam was the first king of the Northern Kingdom of Israel, known for leading Israel into idolatry. By comparing Baasha to Jeroboam, the text highlights the continuation of sinful practices and the failure to learn from past mistakes. This serves as a reminder of the importance of repentance and turning back to God, rather than following in the footsteps of those who have led others astray.

and also because he had destroyed it
This refers to Baasha's violent overthrow of Jeroboam's dynasty. While God used Baasha to fulfill His judgment against Jeroboam, Baasha's own actions were not righteous. This phrase underscores the biblical theme that God can use even the actions of the wicked to accomplish His purposes, yet He still holds each person accountable for their own choices. It serves as a sobering reminder of the justice and sovereignty of God.

In the twenty-sixth year of Asa’s reign over Judah
This phrase situates the events within a specific historical context, emphasizing the interconnectedness of the kingdoms of Israel and Judah. Asa was a king of Judah known for his religious reforms and efforts to rid the land of idolatry. The mention of Asa's reign provides a chronological anchor, highlighting the divided nature of the Israelite kingdom during this period. Historically, this division followed the reign of Solomon, leading to two separate kingdoms: Israel in the north and Judah in the south. The reference to Asa's reign underscores the ongoing narrative of the kings of Judah, who were often compared to their northern counterparts in terms of faithfulness to God.

Elah son of Baasha
Elah's identity as the son of Baasha connects him to the previous king of Israel, indicating a dynastic succession. Baasha had come to power by overthrowing the previous king, Nadab, and establishing his own line. The name "Elah" in Hebrew can mean "oak" or "terebinth," symbolizing strength or endurance, though his reign would prove otherwise. The mention of his father, Baasha, serves as a reminder of the turbulent and often violent transitions of power in the northern kingdom, where dynastic stability was rare.

became king of Israel
This phrase marks the beginning of Elah's reign over the northern kingdom. The kingdom of Israel, distinct from Judah, was often characterized by political instability and idolatry, as reflected in the biblical narrative. The term "Israel" here refers to the ten tribes that broke away from the Davidic line after Solomon's reign. Elah's ascension to the throne is part of the larger narrative of the kings of Israel, many of whom led the people away from the worship of Yahweh.

and he reigned in Tirzah
Tirzah was an important city in the northern kingdom and served as the capital before Samaria was established by Omri. Archaeological evidence suggests that Tirzah was a significant administrative and military center during this period. The choice of Tirzah as the royal seat reflects the political and strategic considerations of the time. The city's mention highlights the transient nature of power and the shifting centers of authority in ancient Israel.

two years
Elah's brief reign of two years is indicative of the instability and frequent regime changes in the northern kingdom. This short duration suggests a lack of strong leadership and foreshadows the violent end of his rule, as recorded later in the chapter. The brevity of his reign contrasts with the longer, more stable reigns of some of the kings of Judah, emphasizing the consequences of turning away from God's commandments. This serves as a reminder of the biblical theme that faithfulness to God is linked to stability and blessing.

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.

So Zimri entered
The name "Zimri" in Hebrew means "my music" or "my praise," which is ironic given his violent actions. Zimri was a commander of half the chariots of Israel, indicating his significant military role. His entrance signifies a pivotal moment of treachery and ambition. Historically, this reflects the turbulent period of the Northern Kingdom of Israel, where political instability was rampant, and power was often seized through violence.

struck down Elah
The phrase "struck down" indicates a sudden and violent act. Elah, the son of Baasha, was the reigning king of Israel. His assassination by Zimri highlights the brutal nature of political transitions during this era. The Hebrew root for "struck down" often implies a decisive and forceful action, underscoring the severity of Zimri's betrayal.

and killed him
This phrase emphasizes the finality of Zimri's actions. The act of killing a king was not only a personal betrayal but also a significant political upheaval. In the context of Israel's history, such acts were seen as judgments from God for the king's sins, as Elah continued in the sinful ways of his father, Baasha.

in the twenty-seventh year of Asa king of Judah
Asa was a king of Judah known for his religious reforms and efforts to rid the land of idolatry. The mention of Asa's reign provides a chronological anchor, contrasting the relative stability and faithfulness of Judah with the chaos in Israel. This juxtaposition serves as a reminder of the blessings of obedience to God.

and became king in his place
Zimri's ascension to the throne was short-lived, lasting only seven days. His brief reign is a testament to the instability and divine judgment upon the house of Baasha. The phrase "in his place" signifies the temporary nature of human power and the ultimate sovereignty of God over the affairs of nations. This serves as a cautionary tale about the fleeting nature of power gained through unrighteous means.

As soon as Zimri began to reign
The phrase marks a swift and decisive action taken by Zimri. In the Hebrew context, the immediacy of Zimri's actions reflects a common theme in the narratives of the kings of Israel, where power transitions are often abrupt and violent. Zimri's reign, though brief, is marked by a significant and immediate purge, indicating the instability and treachery that characterized the Northern Kingdom during this period.

and was seated on the throne
This phrase signifies the official assumption of power. In ancient Near Eastern cultures, the act of sitting on the throne was a powerful symbol of authority and legitimacy. Zimri's seating on the throne, however, is ironic, as his reign lasts only seven days (1 Kings 16:15), highlighting the transient nature of human power compared to the eternal sovereignty of God.

he struck down the entire household of Baasha
The Hebrew term for "struck down" conveys a sense of complete and utter destruction. This act of annihilating Baasha's household fulfills the prophecy given by the prophet Jehu (1 Kings 16:3-4). It underscores the biblical theme of divine justice and retribution, where the sins of the leaders lead to their downfall and the eradication of their lineage.

He did not leave a single male
The phrase "not leave a single male" is a translation of the Hebrew idiom "not leave one who urinates against a wall," a vivid expression denoting the complete extermination of all males. This thoroughness in eliminating potential rivals was a common practice in ancient monarchies to secure one's rule, yet it also reflects the brutal and ruthless nature of political power struggles in Israel's history.

whether a relative or a friend
This phrase highlights the indiscriminate nature of Zimri's purge. By including both relatives and friends, Zimri ensures that no one with a potential claim or loyalty to Baasha's dynasty remains. This action, while politically strategic, also illustrates the moral and ethical decline in Israel, where personal relationships and familial bonds are sacrificed for the sake of power. It serves as a cautionary tale about the corrupting influence of power and the importance of righteousness and justice in leadership.

So Zimri
Zimri was a commander in the army of Israel who seized the throne by assassinating King Elah, the son of Baasha. His name in Hebrew, זִמְרִי (Zimri), can mean "my music" or "my praise," which is ironic given his violent actions. Zimri's brief reign of seven days is a testament to the instability and moral decline in Israel during this period. His actions were not just a personal power grab but were part of a larger divine judgment against the house of Baasha.

destroyed the entire household of Baasha
The phrase "destroyed the entire household" indicates a complete annihilation, leaving no descendants to challenge Zimri's claim to the throne. This was a common practice in ancient Near Eastern politics to secure one's rule. The Hebrew word for "destroyed" is שָׁמַד (shamad), which conveys a sense of utter destruction or extermination. This act fulfilled the prophecy against Baasha's house, showing the seriousness of God's judgment against those who lead Israel into sin.

according to the word of the LORD
This phrase underscores the sovereignty and faithfulness of God in fulfilling His word. The "word of the LORD" is a powerful concept in the Hebrew Bible, often associated with divine authority and truth. It reminds readers that despite human actions and political turmoil, God's purposes and declarations will ultimately prevail. This serves as a reassurance to believers that God's plans are unshakeable.

spoken against Baasha
Baasha was the king of Israel who came to power by assassinating Nadab, the son of Jeroboam. His reign was marked by idolatry and leading Israel away from God. The phrase "spoken against Baasha" highlights the prophetic nature of God's word, delivered through His prophets as a warning and a call to repentance. Baasha's failure to heed these warnings resulted in the downfall of his dynasty.

through Jehu the prophet
Jehu, the son of Hanani, was a prophet in Israel who delivered God's message of judgment against Baasha. The role of the prophet in Israel was to be the mouthpiece of God, often calling kings and the nation back to covenant faithfulness. Jehu's prophecy against Baasha is recorded earlier in 1 Kings 16:1-4, where God declares the end of Baasha's line due to his sins. This highlights the importance of the prophetic voice in guiding and correcting the people of God.

because of all the sins
The phrase "because of all the sins" indicates a comprehensive indictment against Baasha and Elah. In Hebrew, the word for "sins" is "חטאות" (chatta'oth), which refers to offenses or transgressions against God's law. This highlights the gravity of their actions, not as isolated incidents but as a pattern of behavior that defied God's commandments. The cumulative nature of their sins underscores the seriousness with which God views persistent disobedience.

that Baasha and his son Elah had committed
Baasha and Elah, as leaders of Israel, held significant responsibility for the spiritual direction of the nation. The Hebrew root for "committed" is "עשה" (asah), meaning to do or make. This implies intentionality and action, suggesting that their sins were not merely passive but involved deliberate choices that led the nation astray. Their leadership was marked by actions that were contrary to God's will, setting a negative example for the people.

and had caused Israel to commit
The phrase "and had caused Israel to commit" indicates the influence of leadership on the people. The Hebrew word "חטא" (chata) for "commit" here suggests leading others into sin. This highlights the responsibility of leaders to guide their followers in righteousness. Baasha and Elah's actions had a ripple effect, leading the entire nation into sin, demonstrating the profound impact of leadership on communal faithfulness.

provoking the LORD, the God of Israel, to anger
"Provoking the LORD" uses the Hebrew word "כעס" (ka'as), meaning to provoke or irritate. This phrase emphasizes the personal nature of Israel's relationship with God. The God of Israel is not a distant deity but one who is deeply invested in the covenant relationship with His people. Their idolatry and disobedience were not just violations of law but personal affronts to God, stirring His righteous anger.

with their worthless idols
The term "worthless idols" translates the Hebrew "הבליהם" (hebel), meaning vanity or emptiness. This word underscores the futility and deception of idol worship. Idols, being man-made, have no power or life, contrasting sharply with the living God of Israel. The use of "worthless" highlights the foolishness of turning from the true God to lifeless images, which cannot provide guidance, protection, or blessing. This serves as a reminder of the importance of worshiping God in spirit and truth, avoiding the allure of false gods that lead to spiritual ruin.

As for the rest of the acts of Elah
This phrase introduces the reader to the broader narrative of King Elah's reign. The Hebrew word for "acts" is "ma'aseh," which often refers to deeds or works. In the context of ancient Israel, a king's acts were not just political maneuvers but also spiritual and moral decisions that impacted the nation. Elah's reign, though brief, is a testament to the tumultuous period in Israel's history, marked by idolatry and political instability. His acts, therefore, are a reflection of the spiritual state of the nation.

along with all that he did
This phrase emphasizes the comprehensive nature of the historical record. The Hebrew word "kol" means "all" or "everything," suggesting that nothing significant was omitted from the account of Elah's reign. This completeness is crucial for understanding the full scope of his impact as king. In a spiritual sense, it reminds us that God sees and knows all our deeds, and they are recorded in His divine ledger.

are they not written
The rhetorical question here implies certainty and authority. The Hebrew verb "kathab" means "to write," indicating that these events were documented with care and precision. This written record serves as a testament to the historical accuracy and reliability of the biblical narrative. For believers, it underscores the importance of Scripture as a divinely inspired record of God's interaction with humanity.

in the Book of the Chronicles of the Kings of Israel?
This phrase refers to a historical document that chronicled the reigns of the kings of Israel. While this specific book is not part of the biblical canon, it is mentioned several times in the Old Testament, suggesting its importance as a historical source. The existence of such records highlights the meticulous nature of ancient record-keeping and the value placed on preserving history. For the conservative Christian, it serves as a reminder of the importance of learning from history and the consequences of turning away from God's commandments.

In the twenty-seventh year of Asa’s reign over Judah
This phrase situates the events within the broader timeline of the divided kingdom, specifically during the reign of Asa, a king of Judah known for his religious reforms and efforts to rid the land of idolatry. Asa's reign is often seen as a period of relative stability and faithfulness to God in Judah, contrasting with the turmoil in the northern kingdom of Israel. The mention of Asa's reign underscores the ongoing division between Judah and Israel, highlighting the political and spiritual dichotomy between the two kingdoms.

Zimri reigned in Tirzah
Zimri's reign is marked by its brevity and the chaos that ensued. Tirzah, an ancient city, served as the capital of the northern kingdom of Israel before Samaria. The name "Zimri" in Hebrew can mean "my music" or "my praise," which is ironic given his violent rise to power and the short-lived nature of his rule. His reign in Tirzah signifies a period of instability and highlights the consequences of leadership that is not grounded in God's commandments.

seven days
The duration of Zimri's reign is notably brief, emphasizing the transient nature of power when it is seized through treachery and violence. The number seven often symbolizes completeness or perfection in the Bible, yet here it underscores the complete failure and futility of Zimri's attempt to establish his rule. This serves as a reminder of the importance of righteous leadership and the divine sovereignty over human affairs.

Now the troops were encamped against Gibbethon
Gibbethon was a Levitical city within the territory of the tribe of Dan, but at this time, it was under Philistine control. The encampment of troops against Gibbethon indicates ongoing conflict between Israel and the Philistines, a recurring theme throughout the history of Israel. This military context provides a backdrop of external threats and internal strife, illustrating the challenges faced by the northern kingdom.

which belonged to the Philistines
The Philistines were a persistent adversary of Israel, often representing the pagan influences and military threats that Israel had to contend with. The mention of Gibbethon belonging to the Philistines highlights the territorial and spiritual battles that Israel faced. It serves as a reminder of the need for faithfulness to God amidst external pressures and the importance of relying on divine strength rather than human power.

When the troops who were encamped heard it said
The phrase "when the troops who were encamped" refers to the military forces of Israel stationed at a particular location. In the Hebrew context, the word for "troops" (חַיִל, chayil) often denotes a force of strength and valor, emphasizing the might and readiness of these soldiers. The encampment signifies a temporary military settlement, highlighting the transient and often volatile nature of power during this period. Historically, the encampment would have been a place of strategic importance, where news and decisions could rapidly influence the course of events.

Zimri has conspired
The name "Zimri" (זִמְרִי) is significant in this context, as it denotes a man who took drastic action to seize power. The word "conspired" (קָשַׁר, qashar) implies a secretive and treacherous plot, often associated with betrayal and upheaval. This act of conspiracy reflects the turbulent political climate of Israel, where kingship was frequently contested through violence and intrigue. The historical backdrop of Zimri's conspiracy underscores the instability and moral decline that plagued the Northern Kingdom.

and has also killed the king
The phrase "has also killed the king" reveals the culmination of Zimri's conspiracy. The act of regicide, or the killing of a king, was a grave offense that disrupted the divine order and covenantal leadership established by God. In the context of Israel's monarchy, the king was seen as God's anointed, and his murder was not only a political crime but a spiritual transgression. This highlights the severity of Zimri's actions and the ensuing chaos that would follow.

then all Israel made Omri
The phrase "then all Israel made Omri" indicates a collective decision by the people or representatives of Israel to appoint a new leader. "Omri" (עָמְרִי) was a commander of the army, and his elevation to kingship reflects the military's significant influence in political matters. The unity implied by "all Israel" suggests a consensus or widespread support for Omri, possibly due to his military prowess or leadership qualities. This decision marks a pivotal moment in Israel's history, as Omri would go on to establish a new dynasty.

the commander of the army
The title "commander of the army" (שַׂר־צָבָא, sar-tzava) denotes a high-ranking military official with authority over the troops. In ancient Israel, military leaders often held substantial power and could leverage their position to gain political control. Omri's role as commander underscores his strategic importance and capability to lead the nation, especially during times of crisis and transition.

king over Israel that very day in the camp
The phrase "king over Israel that very day in the camp" emphasizes the immediacy and urgency of Omri's appointment. The decision to make him king "that very day" reflects the pressing need for stable leadership amidst the chaos following Zimri's actions. The location "in the camp" suggests that this was a decision made in a military context, further highlighting the army's role in shaping the political landscape. This swift transition of power illustrates the dynamic and often precarious nature of kingship in Israel's history.

Then Omri
Omri 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.

When Zimri saw
The name "Zimri" in Hebrew (זִמְרִי) means "my music" or "my praise." Zimri was a commander in the army of Israel who conspired against King Elah and took the throne by force. His reign was short-lived, lasting only seven days. The phrase "when Zimri saw" indicates a moment of realization and desperation. In the broader biblical narrative, this moment reflects the consequences of rebellion against God's ordained leadership and the futility of human ambition when it is not aligned with divine will.

that the city was taken
The city referred to here is Tirzah, which was the capital of the northern kingdom of Israel before Samaria. The phrase "the city was taken" signifies a complete military defeat. Historically, this reflects the instability and constant power struggles within the northern kingdom, which often led to rapid changes in leadership. Theologically, it underscores the vulnerability of a nation that has turned away from God, as Israel had done by this time.

he went into the citadel of the royal palace
The "citadel" (Hebrew: בִּירָה, birah) was a fortified part of the palace, often used as a last refuge during sieges. Zimri's retreat into the citadel symbolizes his final attempt to hold onto power and life. The royal palace represents the seat of earthly power and authority, which Zimri had unlawfully seized. This act of retreating into the citadel can be seen as a metaphor for the false security that earthly power provides when it is not grounded in righteousness.

and set the palace on fire around him
This phrase describes Zimri's act of self-destruction. Setting the palace on fire was both a literal and symbolic act of despair. In ancient times, fire was often used as a means of purification or judgment. Here, it represents the ultimate judgment on Zimri's rebellion and the destructive nature of sin. Theologically, it serves as a warning of the self-destructive consequences of living in opposition to God's commandments.

So he died
The brevity of this phrase underscores the finality of Zimri's actions. His death marks the end of his brief and tumultuous reign. In the biblical context, death is often seen as the ultimate consequence of sin, as stated in Romans 6:23, "For the wages of sin is death." Zimri's death serves as a cautionary tale about the fleeting nature of power and the inevitable judgment that comes from living a life contrary to God's will. It reminds believers of the importance of seeking God's guidance and aligning one's life with His purposes.

because of the sins he had committed
This phrase underscores the personal responsibility of the king for his actions. The Hebrew word for "sins" is "חטאות" (chatta'oth), which implies a deliberate missing of the mark or rebellion against God's law. In the historical context, the kings of Israel were expected to lead the nation in righteousness, adhering to the covenant established by God. The repeated failure to do so led to divine judgment. This serves as a reminder of the importance of personal accountability and the consequences of straying from God's commandments.

doing evil in the sight of the LORD
The phrase "doing evil" is translated from the Hebrew "הרע בעיני יהוה" (hara be'ene Yahweh), which conveys not just wrongdoing but actions that are morally reprehensible and offensive to God. The "sight of the LORD" indicates that nothing is hidden from God’s view, emphasizing His omniscience. Historically, this reflects the period of the divided kingdom, where the northern kingdom of Israel frequently fell into idolatry and immorality, provoking God's displeasure. It serves as a cautionary tale about the dangers of living contrary to divine standards.

and walking in the way of Jeroboam
"Walking in the way" is a Hebrew idiom that means following the example or lifestyle of someone. Jeroboam, the first king of the northern kingdom, set a precedent of idolatry by establishing golden calves for worship (1 Kings 12:28-30). This phrase highlights the perpetuation of sinful practices initiated by a leader, which had long-lasting effects on the nation. It is a powerful reminder of the influence leaders have and the importance of setting a godly example.

and in his sin, which he had caused Israel to commit
The "sin" here refers specifically to the idolatry and false worship practices introduced by Jeroboam. The Hebrew word "חטאת" (chatta'ah) again emphasizes a breach of divine law. The phrase "caused Israel to commit" indicates the king's role in leading the nation astray, showing how leadership can impact an entire community. This serves as a warning about the ripple effect of sin and the responsibility of leaders to guide their people towards righteousness.

As for the rest of the acts of Zimri
The 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.

Then the people of Israel
This phrase refers to the collective nation of Israel, which at this time was the Northern Kingdom, distinct from Judah in the south. The division of the kingdom after Solomon's reign led to a series of tumultuous events, highlighting the instability and spiritual decline that often accompanied political fragmentation. The Hebrew term for "people" here is "עַם" (am), which can denote a nation or community bound by common identity and purpose. This division among the people reflects a deeper spiritual disunity, as they had strayed from the covenantal faithfulness to Yahweh.

were divided into two factions
The division into "two factions" signifies a significant schism within the nation. The Hebrew root for "divided" is "חָלַק" (chalak), which can mean to split or to apportion. This division is not merely political but also spiritual, as it represents a departure from the unity that God desired for His people. Historically, such divisions often led to weakened defenses against external threats and internal moral decay, as seen throughout the narrative of the Kings.

half supported Tibni son of Ginath as king
Tibni, whose name means "straw" or "strawy," is a lesser-known figure in the biblical narrative, yet his mention here indicates a significant following. The support for Tibni suggests a faction within Israel that perhaps sought a return to certain traditional values or policies. The mention of his father, Ginath, though not much is known about him, implies a lineage or family influence that was significant enough to garner support. This reflects the often dynastic nature of leadership in ancient Israel, where familial ties could legitimize claims to the throne.

and the other half supported Omri
Omri, whose name means "pupil of Jehovah," would eventually become a significant king in Israel's history, establishing a dynasty that would have a lasting impact. The support for Omri indicates a competing vision for Israel's future, one that perhaps promised stability or military strength, as Omri was a commander of the army. His eventual success in this power struggle underscores the often violent and tumultuous nature of leadership transitions in the ancient Near East. Omri's reign would later be marked by significant building projects and political alliances, but also by spiritual compromise, as he continued the idolatrous practices that plagued Israel.

But the people who followed Omri
This phrase highlights the division among the Israelites during this period. The Hebrew root for "followed" is "הלך" (halak), which means to walk or go after. This indicates a deliberate choice and allegiance to Omri, suggesting that Omri had a significant influence or charisma that drew people to his side. Historically, Omri was a powerful military leader, and his followers likely saw him as a strong and capable leader who could bring stability to the kingdom.

prevailed over the people who followed Tibni son of Ginath
The word "prevailed" comes from the Hebrew "חזק" (chazaq), meaning to be strong or to strengthen. This suggests not just a numerical superiority but also a strategic or moral strength that led to their victory. The conflict between Omri and Tibni reflects the political instability and factionalism that plagued Israel after the death of King Zimri. Tibni, though a contender for the throne, lacked the support and perhaps the divine favor that Omri had, as seen in the eventual outcome.

So Tibni died
The death of Tibni marks the end of the civil strife and the beginning of Omri's uncontested rule. The brevity of this statement underscores the inevitability of Omri's victory, as if Tibni's death was a foregone conclusion. In the historical context, this reflects the harsh realities of ancient Near Eastern politics, where rival claimants to the throne often met violent ends.

and Omri became king
Omri's ascension to the throne is significant in the biblical narrative. The Hebrew word for "became" is "מלך" (malak), which means to reign or to be king. Omri's reign is noted for its political and military achievements, including the establishment of Samaria as the capital of Israel. From a conservative Christian perspective, Omri's kingship, despite his later idolatrous practices, is seen as part of God's sovereign plan, demonstrating how God can use even flawed leaders to accomplish His purposes.

In the thirty-first year of Asa’s reign over Judah
This phrase sets the historical context for Omri's reign, anchoring it in the timeline of the divided kingdom. Asa was a king of Judah known for his religious reforms and efforts to rid the land of idolatry. The mention of Asa's reign highlights the contrast between the spiritual state of Judah and Israel during this period. Asa's reign is often seen as a time of relative faithfulness to God, which stands in stark contrast to the idolatry and political instability in Israel. This juxtaposition serves as a reminder of the importance of godly leadership and the consequences of turning away from God's commandments.

Omri became king of Israel
Omri's rise to power marks a significant turning point in the history of Israel. He was a military commander who seized the throne after a period of civil unrest. The name "Omri" is believed to be of Hebrew origin, possibly meaning "pupil of Jehovah" or "servant of Jehovah," which is ironic given his actions as king. Omri is often remembered for establishing a new dynasty and for his political and military achievements, including the founding of the city of Samaria. However, from a spiritual perspective, Omri's reign is criticized for perpetuating idolatry and leading Israel further away from God. His legacy is a reminder of the dangers of prioritizing political power over spiritual integrity.

and he reigned twelve years
Omri's twelve-year reign is a relatively short period in the grand narrative of Israel's history, yet it was impactful. The number twelve often symbolizes completeness or governmental perfection in the Bible, though in this context, it may simply denote the duration of his rule. Omri's reign was marked by significant developments, including the establishment of Samaria as the capital, which would later become a center of idolatry and opposition to God. His reign serves as a cautionary tale about the fleeting nature of earthly power and the enduring consequences of ungodly leadership.

six of them in Tirzah
Tirzah was the capital of the northern kingdom of Israel before Omri moved it to Samaria. The name "Tirzah" means "delight" or "pleasantness" in Hebrew, yet the city was often associated with political turmoil and instability. Omri's decision to move the capital to Samaria reflects his desire for a fresh start and a more defensible location. This move also signifies a shift in Israel's political and spiritual landscape, as Samaria would become synonymous with idolatry and rebellion against God. The mention of Tirzah serves as a reminder of the transient nature of human achievements and the importance of seeking God's guidance in all endeavors.

He bought the hill of Samaria
This phrase introduces us to the significant action of King Omri, who is purchasing a strategic location. The Hebrew word for "bought" is "קָנָה" (qanah), which implies a transaction of ownership, indicating a deliberate and purposeful acquisition. The "hill of Samaria" is geographically significant, offering a defensible position and a central location in the Northern Kingdom of Israel. This purchase marks a pivotal moment in Israel's history, as Samaria becomes the capital and a symbol of Omri's reign.

from Shemer
The name "Shemer" is crucial as it connects the land to its previous owner. In Hebrew, "שֶׁמֶר" (Shemer) can mean "preserved" or "guarded," which may reflect the nature of the land or its previous use. The mention of Shemer personalizes the transaction and roots the narrative in a real historical context, emphasizing the continuity and change in the land's ownership.

for two talents of silver
The "two talents of silver" represent a significant sum, indicating the value and importance of the land. In ancient times, silver was a common medium of exchange, and a talent was a large unit of weight, approximately 75 pounds or 34 kilograms. This detail underscores the economic and strategic investment Omri made in securing this location, reflecting his ambition and foresight as a ruler.

and built a city there
The act of building a city signifies the establishment of a new center of power and governance. The Hebrew word "בָּנָה" (banah) means to build or establish, suggesting not just physical construction but also the creation of a new political and cultural hub. This city would become the heart of the Northern Kingdom, influencing its history and identity.

calling it Samaria
Naming the city "Samaria" after the hill and its previous owner, Shemer, reflects a common ancient practice of naming places after prominent individuals or features. The name "Samaria" (שֹׁמְרוֹן, Shomron) would become synonymous with the Northern Kingdom itself, representing its political and religious identity. This act of naming signifies authority and the beginning of a new era under Omri's leadership.

after the name of Shemer, the owner of the hill
This phrase ties the new city to its historical roots, acknowledging the previous ownership and perhaps honoring Shemer's legacy. It highlights the continuity between past and present, as well as the transformation brought about by Omri's reign. The acknowledgment of Shemer's name in the city's identity suggests a respect for history and the significance of land ownership in Israel's narrative.

But Omri
Omri was a significant figure in the history of Israel, known for establishing a powerful dynasty. His name, derived from the Hebrew root "עָמַר" (amar), means "pupil of Jehovah" or "servant of Jehovah," which is ironic given his actions. Historically, Omri was a military commander who became king after a period of civil unrest. His reign marked a turning point in Israel's history, as he established Samaria as the capital, which became a center of idolatry and political power.

did evil
The phrase "did evil" is a recurring theme in the narrative of the kings of Israel and Judah. The Hebrew word for "evil" is "רַע" (ra), which encompasses not only moral wickedness but also actions that are harmful and destructive. Omri's evil was not just personal sin but had national implications, leading the people away from the covenant with God. This highlights the responsibility of leaders to uphold righteousness and the severe consequences when they fail.

in the sight of the LORD
This phrase underscores the omniscience of God, who sees all actions and judges them according to His holy standards. The Hebrew word for "sight" is "עֵינַיִם" (eynayim), meaning "eyes," indicating that nothing is hidden from God. Omri's actions were not just politically or socially wrong; they were an affront to God Himself. This serves as a reminder that all actions are ultimately accountable to God, who is the ultimate judge.

and did worse
The comparison "did worse" indicates a progression of sin and rebellion. The Hebrew word "הֵרַע" (hera) suggests an intensification of evil. Omri's reign was marked by an increase in idolatry and departure from God's commandments, setting a precedent for future kings. This escalation of sin serves as a warning of how unchecked disobedience can lead to greater corruption and distance from God.

than all who were before him
This phrase places Omri in the context of a lineage of kings who progressively led Israel away from God. The historical context reveals a pattern of increasing apostasy, with each king often surpassing the previous in wickedness. Omri's actions were not isolated but part of a broader narrative of decline. This highlights the importance of breaking cycles of sin and the need for repentance and return to God.

He walked in all the ways of Jeroboam son of Nebat
This phrase highlights the continuity of sin and rebellion against God. Jeroboam, the first king of the northern kingdom of Israel, is infamous for leading Israel into idolatry by setting up golden calves in Bethel and Dan (1 Kings 12:28-30). The Hebrew word for "walked" (הָלַךְ, halak) implies a lifestyle or habitual conduct. This suggests that the king in question, likely King Omri or Ahab, adopted a lifestyle that mirrored Jeroboam's, perpetuating a legacy of disobedience. Historically, Jeroboam's actions were politically motivated to prevent Israelites from worshiping in Jerusalem, but spiritually, they represented a grave departure from God's commandments.

and in his sin, which he had caused Israel to commit
The phrase underscores the communal impact of leadership and sin. Jeroboam's sin was not just personal; it had national repercussions. The Hebrew word for "sin" (חַטָּאת, chatta'ah) often denotes a missing of the mark or a transgression against divine law. Jeroboam's establishment of idol worship led the entire nation into sin, illustrating the biblical principle that leaders bear responsibility for the spiritual direction of their people. This serves as a cautionary tale about the influence of leaders and the importance of aligning leadership with God's will.

provoking the LORD, the God of Israel, to anger
This phrase reveals the relational aspect of Israel's covenant with God. The Hebrew word for "provoking" (כָּעַס, ka'as) conveys a sense of inciting or stirring up anger. The covenant relationship between God and Israel was based on obedience and worship of Yahweh alone. Idolatry was a direct violation of the first commandment and an affront to God's holiness. The anger of the LORD is not capricious but is a righteous response to covenant unfaithfulness. This highlights the seriousness with which God views idolatry and the expectation of exclusive worship.

with their worthless idols
The term "worthless" (הֶבֶל, hebel) in Hebrew can mean vapor or breath, symbolizing something transient and insubstantial. Idols, often made of wood or stone, were powerless and empty compared to the living God. This phrase emphasizes the futility of idol worship and the foolishness of turning away from the Creator to worship created things. Archaeological findings have uncovered numerous idols from ancient Israel, confirming the biblical narrative of widespread idolatry. Theologically, this serves as a reminder of the emptiness of anything that takes the place of God in our lives, urging believers to seek fulfillment in Him alone.

As for the rest of the acts of Omri
The phrase "rest of the acts" suggests that what is recorded in the biblical text is only a portion of Omri's deeds. The Hebrew word for "acts" is "ma'aseh," which can also mean "works" or "deeds." This implies that Omri's reign was marked by significant actions and decisions, many of which are not detailed in the biblical narrative. Historically, Omri is known for establishing the city of Samaria, which became the capital of the Northern Kingdom of Israel. His reign is considered a turning point, as he brought stability and prosperity to Israel after a period of turmoil.

along with his accomplishments
The term "accomplishments" in Hebrew is "gevurah," which can also be translated as "achievements" or "heroic acts." This indicates that Omri was not only a political leader but also a figure of strength and influence. His accomplishments likely included military victories and strategic alliances, which were crucial for the survival and expansion of the kingdom. Omri's legacy was such that even the Assyrians referred to Israel as "the land of Omri" long after his death, underscoring his impact on the region.

and the might he exercised
The word "might" is translated from the Hebrew "koach," meaning "strength" or "power." This highlights Omri's ability to exert control and authority over his kingdom. His might was not just in military terms but also in governance and administration. Omri's reign was characterized by a strong central government, which helped to consolidate his power and ensure the stability of his dynasty. This strength was necessary to maintain order and fend off external threats.

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 times of recording the deeds of kings in official annals or chronicles. The "Book of the Chronicles of the Kings of Israel" is a lost historical record that would have provided a more detailed account of Omri's reign. The mention of this book suggests that the biblical authors had access to other sources of historical information, which they used to compile the narrative. This also indicates the importance of written records in preserving the history and legacy of a ruler's reign.

Omri rested with his fathers
The phrase "rested with his fathers" is a common biblical euphemism for death, indicating that Omri joined his ancestors in death. In Hebrew, the word "rested" (שָׁכַב, shakab) implies a peaceful transition, suggesting that despite Omri's tumultuous reign, his death was seen as a natural conclusion to his life. This phrase also reflects the ancient Near Eastern belief in an afterlife where one is gathered to their people, emphasizing continuity and the importance of family lineage.

and was buried in Samaria
Samaria, the capital city established by Omri, signifies his lasting legacy and political acumen. The act of being buried in Samaria highlights the importance of the city as a center of power and governance in the Northern Kingdom of Israel. Archaeological evidence supports Samaria's significance, with findings of impressive fortifications and palatial structures. Omri's burial there underscores his role in shaping Israel's history and the enduring impact of his reign.

and his son Ahab became king in his place
The transition of power to Ahab marks a significant moment in Israel's history. Ahab's ascension to the throne is not just a familial succession but also a continuation of Omri's political and religious policies. The Hebrew word for "became king" (מָלַךְ, malak) indicates the formal establishment of Ahab's rule, which would later be characterized by his infamous marriage to Jezebel and the subsequent introduction of Baal worship. This phrase sets the stage for the dramatic and spiritually challenging events that would unfold during Ahab's reign, highlighting the importance of leadership and the consequences of turning away from God's commandments.

In the thirty-eighth year of Asa’s reign over Judah
This phrase situates the events within a specific historical context, providing a chronological anchor. Asa was a king of Judah known for his religious reforms and efforts to rid the land of idolatry. His reign is often seen as a period of relative stability and faithfulness to God in the southern kingdom. The mention of Asa's reign highlights the contrast between the spiritual climate in Judah and the northern kingdom of Israel, where Ahab would soon rule. This juxtaposition sets the stage for understanding the spiritual decline that would occur under Ahab's leadership.

Ahab son of Omri
Ahab is introduced as the son of Omri, who was a significant figure in Israel's history. Omri established a powerful dynasty and moved the capital to Samaria, which became a central location for the northern kingdom. Ahab's lineage is important because it connects him to a line of kings who were politically strong but spiritually wayward. Ahab's reign would be marked by further departure from the worship of Yahweh, influenced heavily by his marriage to Jezebel and the introduction of Baal worship. The name "Ahab" itself, meaning "brother of the father" or "uncle," may suggest familial ties and responsibilities, which Ahab ultimately neglected in his spiritual leadership.

became king of Israel
This phrase marks the beginning of Ahab's rule over the northern kingdom of Israel. The kingdom was divided after Solomon's reign, with Israel in the north and Judah in the south. Ahab's ascension to the throne is significant because it marks a period of intense idolatry and moral decline in Israel. His reign is often remembered for the confrontation with the prophet Elijah, who challenged the worship of Baal and called the people back to the worship of the one true God. Ahab's kingship is a reminder of the consequences of turning away from God's commandments and the importance of righteous leadership.

and he reigned in Samaria
Samaria, the capital city established by Omri, serves as the political and religious center of Ahab's kingdom. The city's name is derived from Shemer, the owner of the hill on which it was built. Samaria became synonymous with the idolatrous practices that Ahab and Jezebel promoted. The city's strategic location and fortifications made it a significant power center, but its spiritual state was in stark contrast to its physical strength. The mention of Samaria underscores the theme of spiritual apostasy that characterized Ahab's reign and the challenges faced by the prophets who opposed him.

twenty-two years
Ahab's reign lasted for twenty-two years, a relatively long period for a king in the tumultuous history of Israel. This duration indicates a time of both political stability and spiritual decline. Ahab's long reign allowed for the entrenchment of idolatrous practices, which had lasting effects on the nation. The number twenty-two, while not having a specific symbolic meaning in this context, emphasizes the extended period during which Ahab's policies and religious practices influenced Israel. His reign serves as a cautionary tale about the dangers of compromising faith for political alliances and the long-term impact of ungodly leadership.

And Ahab son of Omri
Ahab, the son of Omri, is introduced here as a significant figure in the history of Israel. Omri, his father, was a powerful king who established a new dynasty and moved the capital to Samaria. The name "Ahab" in Hebrew means "brother of the father," which may imply a familial connection or responsibility. Ahab's reign is marked by significant political and religious shifts, as he married Jezebel, a Phoenician princess, which led to the introduction of Baal worship in Israel. This marriage was likely a political alliance, reflecting the historical context of intermarriage among royal families to secure peace and trade agreements.

did evil
The phrase "did evil" is a recurring theme in the books of Kings, often used to describe the actions of Israel's rulers who turned away from the covenant with Yahweh. The Hebrew word for "evil" here is "ra," which encompasses not only moral wickedness but also actions that bring harm and chaos. Ahab's evil is particularly noted for its intensity and impact, as he actively promoted idolatry and opposed the prophets of God. This phrase sets the stage for understanding the spiritual decline of Israel under Ahab's leadership.

in the sight of the LORD
This phrase emphasizes that Ahab's actions were not just politically or socially wrong, but they were offensive to God Himself. The "sight of the LORD" implies divine observation and judgment. In the Hebrew context, it reflects the covenant relationship between God and Israel, where the kings were expected to lead the people in faithfulness to Yahweh. Ahab's actions are thus seen as a direct affront to God's authority and holiness.

more than all who were before him
This comparison highlights the unprecedented nature of Ahab's wickedness. Historically, the kings of Israel had struggled with idolatry and disobedience, but Ahab's reign marked a new low. The phrase suggests a cumulative effect of sin, where each successive king's disobedience compounded the nation's spiritual decline. Ahab's introduction of Baal worship and his persecution of God's prophets, such as Elijah, exemplify this extreme departure from the faith of their forefathers. This serves as a warning of the dangers of turning away from God and the consequences of leading others into sin.

And as if it were a trivial thing
This phrase underscores the gravity of Ahab's actions. The Hebrew word for "trivial" (קָלַל, qalal) implies something light or insignificant. Ahab's attitude towards sin reflects a heart hardened against God's commandments. In a conservative Christian perspective, this serves as a warning against becoming desensitized to sin, emphasizing the importance of maintaining a reverent fear of God.

to walk in the sins of Jeroboam son of Nebat
Jeroboam's sins, primarily the establishment of idol worship in Israel, set a precedent for future kings. The phrase "to walk" (לָלֶכֶת, lalekhet) suggests a continuous lifestyle or pattern of behavior. Ahab's choice to follow in these sins indicates a deliberate rejection of God's law. This highlights the generational impact of sin and the importance of godly leadership.

he married Jezebel
Jezebel, whose name means "Where is the prince?" in Phoenician, was a significant influence on Ahab. Her marriage to Ahab was not just a political alliance but a spiritual compromise. In conservative Christian thought, this union symbolizes the dangers of unequal yoking with unbelievers, as it led to the introduction of pagan worship in Israel.

the daughter of Ethbaal king of the Sidonians
Ethbaal, whose name means "With Baal," was a priest-king, indicating a deep entrenchment in Baal worship. The Sidonians were known for their idolatry, and Jezebel's heritage brought these practices into Israel. This highlights the cultural and spiritual infiltration that can occur when God's people align with pagan influences.

and proceeded to serve and worship Baal
The progression from serving to worshiping Baal (בַּעַל, Ba'al) marks a complete departure from the worship of Yahweh. Baal was a Canaanite deity associated with fertility and storms, and his worship often involved immoral practices. Ahab's actions represent a direct violation of the first commandment, emphasizing the seriousness of idolatry. In a conservative Christian view, this serves as a call to exclusive devotion to God, warning against the allure of modern-day idols.

First, Ahab
The mention of "Ahab" immediately draws us into the historical context of the Northern Kingdom of Israel during the reign of King Ahab, son of Omri. Ahab's reign is marked by significant political and religious shifts, largely due to his marriage to Jezebel, a Phoenician princess. This union brought the worship of Baal, a Canaanite deity, into the heart of Israel. Ahab's actions are often seen as a direct violation of the covenantal laws given to Israel, which demanded exclusive worship of Yahweh. The Hebrew root for Ahab's name, "אחאב" (Ach'av), can be interpreted as "brother of the father," which is ironic given his actions that led Israel away from the faith of their forefathers.

set up an altar for Baal
The act of setting up an "altar for Baal" signifies a deliberate and public endorsement of Baal worship. In ancient Near Eastern cultures, altars were central to religious practice, serving as places for sacrifices and offerings. The Hebrew word for altar, "מִזְבֵּחַ" (mizbeach), is derived from the root "זבח" (zavach), meaning "to sacrifice." This highlights the gravity of Ahab's actions, as he not only tolerated but actively facilitated the worship of Baal, a direct affront to the worship of Yahweh. Baal was often associated with fertility and storms, and his worship included rituals that were abhorrent to the Israelites, such as child sacrifice and temple prostitution.

in the temple of Baal
The construction of a "temple of Baal" in Samaria represents a significant shift in the religious landscape of Israel. Temples were not merely places of worship but also centers of political and social life. By building a temple for Baal, Ahab institutionalized the worship of a foreign god, challenging the centrality of the Jerusalem Temple and the worship of Yahweh. Archaeological evidence from sites like Tel Megiddo and Tel Dan provides insight into the architectural style and religious practices of the time, underscoring the cultural and religious syncretism that Ahab's reign epitomized.

that he had built in Samaria
Samaria, the capital of the Northern Kingdom, was strategically and symbolically significant. Founded by Ahab's father, Omri, Samaria was a political and economic hub. By establishing a temple for Baal in Samaria, Ahab was making a bold statement about the religious direction of his kingdom. The Hebrew root for Samaria, "שֹׁמְרוֹן" (Shomron), is related to the word "שָׁמַר" (shamar), meaning "to watch" or "to guard." Ironically, instead of guarding the faith of Israel, Ahab's actions led to spiritual decline. This verse serves as a poignant reminder of the consequences of turning away from God's commandments and the importance of spiritual fidelity.

So Ahab made
The name "Ahab" is derived from the Hebrew "אַחְאָב" (Ach'av), meaning "brother of the father" or "uncle." Ahab was the son of Omri and became the seventh king of Israel. His reign is marked by significant apostasy and idolatry, largely influenced by his marriage to Jezebel, a Phoenician princess. The phrase "made" indicates a deliberate action, suggesting Ahab's active role in leading Israel into idolatry, rather than merely allowing it to happen.

an Asherah pole
The "Asherah pole" refers to a wooden object associated with the worship of Asherah, a Canaanite goddess of fertility and motherhood. The Hebrew word "אֲשֵׁרָה" (Asherah) is often linked to sacred trees or poles set up near altars. Archaeological findings have uncovered numerous artifacts and inscriptions that reference Asherah, indicating her widespread worship in the ancient Near East. The erection of such a pole by Ahab signifies a direct violation of the first commandment, as it represents the introduction of foreign deities into the worship of Yahweh, the God of Israel.

Ahab did more to provoke
The word "provoke" comes from the Hebrew "כָּעַס" (ka'as), meaning to anger or irritate. This phrase underscores the severity of Ahab's actions, as he not only engaged in idolatry but did so in a manner that was particularly offensive to God. The use of "more" suggests a comparison with previous kings, highlighting Ahab's exceptional level of disobedience and rebellion against God's commandments.

the LORD, the God of Israel
The term "LORD" is the English representation of the Tetragrammaton, "יהוה" (YHWH), the sacred and personal name of God in the Hebrew Bible. "The God of Israel" emphasizes the covenant relationship between Yahweh and the nation of Israel. This phrase serves as a reminder of the unique identity and calling of Israel as God's chosen people, set apart to worship Him alone. Ahab's actions are thus seen as a betrayal of this covenant relationship.

to anger
The Hebrew word "אַף" (aph) is often translated as "anger" or "wrath." In the context of the Old Testament, God's anger is not capricious but is a response to covenant unfaithfulness and idolatry. It reflects His righteous indignation against sin and His desire for His people to return to Him. Ahab's idolatry is portrayed as a direct affront to God's holiness and justice.

than all the kings of Israel before him
This phrase places Ahab's actions in historical context, comparing his reign to those of his predecessors. The kings of Israel, starting with Jeroboam, had a history of leading the nation into idolatry, but Ahab's actions are depicted as surpassing them all in terms of provoking God's anger. This comparison serves as a warning and a call to repentance, emphasizing the consequences of turning away from God and the importance of faithful leadership.

In Ahab’s days
This phrase situates the events within the reign of King Ahab, a period marked by significant apostasy and moral decline in Israel. Ahab, influenced by his wife Jezebel, led Israel into idolatry, particularly the worship of Baal. The phrase underscores the spiritual darkness of the era, setting the stage for the fulfillment of a divine curse. The historical context is crucial, as it highlights the contrast between the faithfulness of God’s word and the unfaithfulness of Israel’s leadership.

Hiel the Bethelite
Hiel, identified as a Bethelite, indicates his origin from Bethel, a city associated with idolatry since Jeroboam I set up a golden calf there (1 Kings 12:29). This association with Bethel may imply Hiel’s disregard for the God of Israel, aligning with the idolatrous practices of the time. His actions reflect a broader cultural and spiritual rebellion against God’s commands.

rebuilt Jericho
Jericho, the first city conquered by the Israelites under Joshua, was cursed to remain unrebuilt (Joshua 6:26). The act of rebuilding it signifies a blatant defiance of God’s explicit command. This rebuilding is not merely a physical act but a spiritual transgression, symbolizing the rejection of God’s authority and the consequences of ignoring His decrees.

At the cost of Abiram his firstborn
The phrase indicates the fulfillment of Joshua’s curse, where the rebuilder of Jericho would do so at the cost of his firstborn. The death of Abiram serves as a divine judgment and a stark reminder of the seriousness of God’s word. It illustrates the principle that disobedience to God’s commands leads to severe consequences, reinforcing the theme of divine justice.

he laid its foundations
Laying the foundations of Jericho signifies the beginning of its reconstruction. This act, resulting in the loss of Hiel’s firstborn, underscores the gravity of defying God’s pronouncements. It serves as a warning that the foundations of any endeavor built in opposition to God’s will are inherently unstable and doomed to bring sorrow.

and at the cost of Segub his youngest
The completion of Jericho’s gates at the cost of Segub, Hiel’s youngest son, further fulfills Joshua’s curse. This tragic outcome emphasizes the totality of God’s judgment and the fulfillment of His word. It serves as a sobering reminder of the cost of rebellion and the importance of adhering to God’s commands.

he set up its gates
Setting up the gates represents the completion of Jericho’s reconstruction. The gates, often symbolizing security and strength, ironically become a testament to the futility of human efforts against divine decrees. This act, resulting in the loss of another son, highlights the ultimate futility and tragedy of opposing God’s will.

according to the word of the LORD
This phrase affirms the reliability and authority of God’s word. Despite the passage of time, God’s pronouncements remain true and unalterable. It serves as a powerful reminder of the faithfulness of God’s promises and the certainty of His judgments.

spoken through Joshua son of Nun
Referencing Joshua, the leader who initially conquered Jericho, ties the events back to the original divine command. It underscores the continuity of God’s word across generations and the enduring nature of His decrees. Joshua’s role as a faithful servant contrasts with the disobedience of Hiel, highlighting the blessings of obedience versus the curses of rebellion.