1 Kings 16:17-22 sits inside this longer paragraph.
11When he began to reign, as soon as he sat on his throne, he attacked all the house of Baasha. He didn’t leave him a single one who urinates on a wall among his relatives or his friends. 12Thus Zimri destroyed all the house of Baasha, according to Yahweh’s word, which he spoke against Baasha by Jehu the prophet, 13for all the sins of Baasha, and the sins of Elah his son, which they sinned, and with which they made Israel to sin, to provoke Yahweh, the God of Israel, to anger with their vanities. 14Now the rest of the acts of Elah, and all that he did, aren’t they written in the book of the chronicles of the kings of Israel? 15In the twenty-seventh year of Asa king of Judah, Zimri reigned seven days in Tirzah. Now the people were encamped against Gibbethon, which belonged to the Philistines. 16The people who were encamped heard that Zimri had conspired, and had also killed the king. Therefore all Israel made Omri, the captain of the army, king over Israel that day in the camp. 17Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah. 18When Zimri saw that the city was taken, he went into the fortified part of the king’s house, and burned the king’s house over him with fire, and died, 19for his sins which he sinned in doing that which was evil in Yahweh’s sight, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin. 20Now the rest of the acts of Zimri, and his treason that he committed, aren’t they written in the book of the chronicles of the kings of Israel?
21Then the people of Israel were divided into two parts: half of the people followed Tibni the son of Ginath, to make him king; and half followed Omri. 22But the people who followed Omri prevailed against the people who followed Tibni the son of Ginath; so Tibni died, and Omri reigned. 23In the thirty-first year of Asa king of Judah, Omri began to reign over Israel for twelve years. He reigned six years in Tirzah. 24He bought the hill Samaria of Shemer for two talents of silver; and he built on the hill, and called the name of the city which he built Samaria, after the name of Shemer, the owner of the hill. 25Omri did that which was evil in Yahweh’s sight, and dealt wickedly above all who were before him. 26For he walked in all the way of Jeroboam the son of Nebat, and in his sins with which he made Israel to sin, to provoke Yahweh, the God of Israel, to anger with their vanities. 27Now the rest of the acts of Omri which he did, and his might that he showed, aren’t they written in the book of the chronicles of the kings of Israel? 28So Omri slept with his fathers, and was buried in Samaria; and Ahab his son reigned in his place.
Geneva Bible translators 1599 · Public Domain On vv17, 18, 21 Where Zimri kept himself in hold.
Where Zimri kept himself in hold.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv17–22 1Ki 16:17 And Omri went up from Gibbethon, and…
1Ki 16:17 And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah.
Ver. 17. And Omri went out from Gibethon.] Where now the second time the siege was raised. See 1Ki 15:27.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv18, 19, 21, 22 Burnt the king’s house over him; or, and he…
Burnt the king’s house over him; or, and he burnt, &c. Either,
1. Omri burnt it over Zimri; for pronouns sometimes respect more remote nouns. Or rather,
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2. Zimri, (to whom both the foregoing and following words apparently belong,) who burnt it upon himself, that neither himself nor the royal palace and treasures might come into the hands of his insulting adversary.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv17–22 But the people that followed Omri prevailed against the…
But the people that followed Omri prevailed against the people that followed Tibni the son of Ginath,.... Very probably they had a battle, in which the latter were worsted:
so Tibni died; in the battle:
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and Omri reigned; took possession of the throne, his rival being slain.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv19, 21, 22 For his sins - This befell him for his…
For his sins - This befell him for his sins. In walking, &c. - This he might do, either before his reign, in the whole course of his life, which is justly charged upon him, because of his impenitency: or during his short reign; in which, he had time enough to publish his intentions, about the worship of the calves; or to sacrifice to them, for his good success.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v21 Verse 21. Divided into two parts] Why this division…
Verse 21. Divided into two parts] Why this division took place we cannot tell; the people appear to have been for Tibni, the army for Omri; and the latter prevailed.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv18, 19, 21, 22 1Ki 16:18. When Zimri saw that the city was…
1Ki 16:18. When Zimri saw that the city was taken — Tirzah, though a beautiful city, it seems, was not fortified; so that Omri soon made himself master of it, and forced Zimri into the palace; which, as he was unable to defend, and yet unwilling to surrender it, he burned, and himself in it: grudging that his rival should ever enjoy so sumptuous a palace, and fearing that if he fell into the hands of his enemies, either alive or dead, he should be ignominiously treated. See to what desperate practices men’s wickedness sometimes brings them, and how it hurries them to their own ruin! See the disposition of incendiaries, who set palaces and kingdoms on fire, though they are themselves in danger of perishing in the flame!
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv17, 18, 19, 22 Went up - The expression “went up” marks accurately…
Went up - The expression “went up” marks accurately the ascent of the army from the Shephelah, where Gibbethon was situated Jos 19:44, to the hill country of Israel, on the edge of which Tirzah stood 1Ki 14:17.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv18, 19, 21, 22 Himself. Hebrew may also signify, "he (Amri) burnt him."…
Himself. Hebrew may also signify, "he (Amri) burnt him." --- Zambri, his rival. But the other sense is more natural. (Calmet) --- Thus Sardanapalus chose to destroy himself, with all his riches, (Justin i.; Atheneus xii. 7.) to prevent the dead body from being insulted. It was for this reason the Sylla, the first of the Cornelian family, ordered his remains to be burnt. (Cicero, Leg. i.) (Tirinus)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv19, 21, 22 For his sins which he sinned--This violent end was…
For his sins which he sinned--This violent end was a just retribution for his crimes. "His walking in the ways of Jeroboam" might have been manifested either by the previous course of his life, or by his decrees published on his ascension, when he made a strong effort to gain popularity by announcing his continued support of the calf worship.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv17, 18, 20, 21, 22 17. Besieged Tirzah — They raised the siege of…
17. Besieged Tirzah — They raised the siege of Gibbethon and attacked the seditious Israelites, deeming it better to punish treason and assassination at home than to continue the tedious war with the Philistines.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv17, 18, 19, 21, 22 17. and they besieged Tirzah] Which must therefore have…
17. and they besieged Tirzah] Which must therefore have been a fortified town, and not a mere pleasance of the kings of Israel.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv18, 19, 21 (18) The palace of the king’s house.—The same phrase…
(18) The palace of the king’s house.—The same phrase is found in 2Ki_15:25. The word here rendered “palace” evidently means (as is clear from its derivation) “the high place,” or “citadel,” of the building. Some render it the “harem,” with which the curious rendering (ἄντρον) of the LXX.—signifying properly a cave or “lurking-place”—may perhaps, agree. But this is not suggested by the word itself. This desperate act of Zimri, which has many parallels in Eastern history, seems to indicate that there was held to be something especially treasonable, and therefore unpardonable, in his assassination of Elah. (See 1Ki_16:20, and 2Ki_9:31.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv17–22 And Omri went up from Gibbethon "The expression, "went…
And Omri went up from Gibbethon "The expression, "went up," accurately marks the ascent of the army from the Shephelah, where Gibbethon was situated, to the hill country of Israel, on the edge of which Tirzah stood" (Rawlinson), and all Israel see on ver. 16 with him, and they besieged Tirzah. It is probable that they arrived before the city on the sixth or seventh day after the assassination of Elah. This period would just allow sufficient time for the news of the conspiracy to travel to Gibbethon and for the march of the army.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v22 So Tibni died, and Omri reigned.
1Ki_16:22
So Tibni died, and Omri reigned.
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Tibni and Omri
We have often been struck by the difference in the lot of men upon the earth; for example, as between the rich man and Lazarus, and between the great king and the poor wise man. The text brings these differences before us sharply--Tibni died, and Omri reigned. A short explanatory story is needed here. When Zimri killed Elah, the people proclaimed Omri as king; but the proclamation was not unanimous; half of the people wanted Tibni, and half wanted Omri: the half that wanted Omri prevailed; so Tibni died, and Omri reigned. Our purpose is to show that both Tibni and Omri are still living, and that we may learn a good deal from their different lots in life.
1. Tibni and Omri are both living in the persons of those who divide public opinion respecting themselves. Is there any man living with whom everybody is satisfied? Take a Christian minister--any minister in this great London, and see how public opinion is divided about him. To one set of men he is the supreme human teacher; to another set of men he is almost unfit to be in the pulpit at all. Take a statesman; to one class he is the salvation of the kingdom, to another he is an empiric, a traitor, or in some degree a political rascal. Take any friend in social life; to one man he is an idol, to another he is bore. There are great moral lessons coming out of these simple facts. Society will always be divided about its leading men; but let us insist that there may be difference without bitterness, and that you may make one man king without taking away the character and perhaps the life of his rival. Let us pray God to show us the best points in every man s character.
2. Tibni still lives in the man who comes very near being a king but just misses the throne. Half the people in the camp were in his favour. In some of the popular shouts you could hardly tell whether Tibni or Omri was the uppermost name. Now the one seemed to fill the whole wind and now the other. The men themselves did not know for certain which of them was to have the crown. Let us see if there be not a good deal of our own life in this apparently remote and uninteresting fact. Whatever you strive for most anxiously in life is the crown to you, because it is the thing you want beyond all others. Sometimes it is so near! You feel as if you could put out your hand and take it! And yet though so near, it is so far, like a star trembling in a pool. Here we come upon the very first lines of Providence, and the finer the lines the subtler the temptation. We are tempted to step over some lines; it seems right that we should do so; we say we ought to take advantage of our good fortune, and if God has come so near He means us to take the one last step. It is just there that many a man suffers the supreme trial of his faith and the supreme agony of his sensibilities. We have referred to the supreme trial of a mans sensibilities; let us explain our meaning. We often say of this man or that, How narrowly he escapes being a great man! There is only one thing wanting, one element, one force, one virtue--one thing thou lackest, one thing is needful! And the man himself is tormented by a sense of greatness which is always nearing the point of royalty but never absolutely reaching it. He feels that the great poem which would give him literary immortality is breathing within him and around him, but the moment he puts pen to paper the inspiration ceases and will not harden into words. He has m him strange wild dreamings of power; he can write a book, he can found a new school of philosophy, he can illumine the whole horizon of theology, he can save the State; innumerable things he attempts and completes in his dreams, but the day of execution never dawns! It is in such men that Tibni still lives; in disappointed hearts, in blighted hopes, in brilliant prospects overcast, in kingdoms made of cloud, in castles built in air.
3. Omri still lives in those who turn great powers and great openings to dishonourable and unholy uses. Omri got the throne. For twelve years he reigned in Israel, six of them in Tirzah. His rival died, and he was left in undisputed sovereignty. But his way was not honourable before the Lord. Omri wrought evil in the eyes of the Lord, and did worse than all that were before him. Some providences seem to be altogether thrown away, and we stand aghast at the destruction, saying, Why was this waste made? Great talents are made to serve the devil; great voices of song are never heard in the sanctuary; noble powers of speech are dumb when the righteous cause has to be pleaded. Application:
(1) If we cannot be great we can be good;
(2) There is one throne which we need not miss. (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv18, 21 that the city had been taken
that the city had been taken
This can be stated in active form. AT: "that Omri and the army had taken the city" (See: Active or Passive)
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what was evil in the sight of Yahweh
The sight of Yahweh represents Yahweh's judgment. AT: "what was evil in Yahweh's judgment" or "what Yahweh considers to be evil" (See: Metaphor)
walking in the way of Jeroboam
Here walking represents behaving. AT: "doing the same things that Jeroboam had done" (See: Metaphor)
so as to lead Israel to sin
Leading people to do something represents influencing them to do it. AT: "so as to influence Israel to sin" (See: Metaphor)
the treason that he carried out
This treason refers to Zimri's plot to kill Elah, the king of Israel. The full meaning of this statement can be made clear. AT: "how he plotted against King Elah" or "how he killed the king of Israel" (See: Assumed Knowledge and Implicit Information)
are they not written in the book of the events of the kings of Israel?
This question is used to either inform or remind the readers that the information about Zimri is in this other book. This rhetorical question can be translated as a statement. See how you translated a similar phrase concerning Judah in 1 Kings 14:29. AT: "they are written in the book of the events of the kings of Israel." (See: Rhetorical Question)
are they not written ... Israel?
This can be stated in active form. AT: "someone has written about them in the book of the events of the kings of Israel." (See: Active or Passive)
translationWords
stronghold
palace
fire
sin
evil
Yahweh
walk
Jeroboam
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv18, 21 16:18-19 burned it down over himself: Zimri’s cowardice is…
16:18-19 burned it down over himself: Zimri’s cowardice is evident in his suicide in the face of capture.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.