TRV
Translation
King James Version
And the people that were encamped heard say, Zimri hath conspired, and hath also slain the king: wherefore all Israel made Omri, the captain of the host, king over Israel that day in the camp.
KJV (with Strong's)
Complete Jewish Bible
The troops in their camp heard it said that Zimri had plotted and killed the king, whereupon that same day, there in the camp, all Isra'el made 'Omri, the commander of the army, king over Isra'el.
Berean Standard Bible
and the people in the camp heard that Zimri had not only conspired but had also struck down the king. So there in the camp that very day, all Israel proclaimed Omri, the commander of the army, king over Israel.
American Standard Version
And the people that were encamped heard say, Zimri hath conspired, and hath also smitten the king: wherefore all Israel made Omri, the captain of the host, king over Israel that day in the camp.
World English Bible Messianic
The people who were encamped heard say, Zimri has conspired, and has also struck the king: therefore all Israel made Omri, the captain of the army, king over Israel that day in the camp.
Geneva Bible (1599)
And the people of the hoste heard saye, Zimri hath conspired, and hath also slayne the King. Wherefore all Israel made Omri the captaine of the hoste, king ouer Israel that same day, euen in the hoste.
Young's Literal Translation
and the people who are encamping hear, saying, `Zimri hath conspired, and also hath smitten the king;' and all Israel cause Omri head of the host to reign over Israel on that day in the camp.
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Commentary on 1 Kings 16 verses 15–28
15 ¶ In the twenty and seventh year of Asa king of Judah did Zimri reign seven days in Tirzah. And the people were encamped against Gibbethon, which belonged to the Philistines.
16 And the people that were encamped heard say, Zimri hath conspired, and hath also slain the king: wherefore all Israel made Omri, the captain of the host, king over Israel that day in the camp.
17 And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah.
18 And it came to pass, when Zimri saw that the city was taken, that he went into the palace of the king's house, and burnt the king's house over him with fire, and died,
19 For his sins which he sinned in doing evil in the sight of the LORD, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin.
20 Now the rest of the acts of Zimri, and his treason that he wrought, are they not written in the book of the chronicles of the kings of Israel?
21 Then were the people of Israel divided into two parts: half of the people followed Tibni the son of Ginath, to make him king; and half followed Omri.
22 But the people that followed Omri prevailed against the people that followed Tibni the son of Ginath: so Tibni died, and Omri reigned.
23 In the thirty and first year of Asa king of Judah began Omri to reign over Israel, twelve years: six years reigned he in Tirzah.
24 And he bought the hill Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of Shemer, owner of the hill, Samaria.
25 But Omri wrought evil in the eyes of the LORD, and did worse than all that were before him.
26 For he walked in all the way of Jeroboam the son of Nebat, and in his sin wherewith he made Israel to sin, to provoke the LORD God of Israel to anger with their vanities.
27 Now the rest of the acts of Omri which he did, and his might that he shewed, are they not written in the book of the chronicles of the kings of Israel?
28 So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead.
Solomon observes (Pro 28:2) that for the transgression of a land many were the princes thereof (so it was here in Israel), but by a man of understanding the state thereof shall be prolonged - so it was with Judah at the same time under Asa. When men forsake God they are out of the way of rest and establishment. Zimri, and Tibni, and Omri, are here striving for the crown. Proud aspiring men ruin one another, and involve others in the ruin. These confusions end in the settlement of Omri; we must therefore take him along with us through this part of the story.
I. How he was chosen, as the Roman emperors often were, by the army in the field, now encamped before Gibbethon. Notice was soon brought thither that Zimri had slain their king (Kg1 16:16) and set up himself in Tirzah, the royal city, whereupon they chose Omri king in the camp, that they might without delay avenge the death of Elah upon Zimri. Though he was idle and intemperate, yet he was their king, and they would not tamely submit to his murderer, nor let the treason go unpunished. They did not attempt to avenge the death of Nadab upon Baasha, perhaps because the house of Baasha had ruled with more gentleness than the house of Jeroboam; but Zimri shall feel the resentments of the provoked army. The siege of Gibbethon is quitted (Philistines are sure to gain when Israelites quarrel) and Zimri is prosecuted.
II. How he conquered Zimri, who is said to have reigned seven days (Kg1 16:15), so long before Omri was proclaimed king and himself proclaimed traitor; but we may suppose it was a longer time before he died, for he continued long enough to show his inclination to the way of Jeroboam, and to make himself obnoxious to the justice of God by supporting his idolatry, Kg1 16:19. Tirzah was a beautiful city, but not fortified, so that Omri soon made himself master of it (Kg1 16:17), forced Zimri into the palace, which being unable to defend, and yet unwilling to surrender, he burnt, and himself in it, Kg1 16:18. Unwilling that his rival should ever enjoy that sumptuous palace, he burnt it; and fearing that if he fell into the hands of the army, either alive or dead, he should be ignominiously treated, he burnt himself in it. See what desperate practices men's wickedness sometimes brings them to, and how it hurries them into 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.
III. How he struggled with Tibni, and at length got clear of him: Half of the people followed this Tibni (Kg1 16:21), probably those who were in Zimri's interest, with whom others joined, who would not have a king chosen in the camp (lest he should rule by the sword and a standing army), but in a convention of the states. The contest between these two lasted some years, and, it is likely, cost a great deal of blood on both sides, for it was in the twenty-seventh year of Asa that Omri was first elected (Kg1 16:15) and thence the twelve years of his reign are to be dated; but it was not till the thirty-first year of Asa that he began to reign without a rival; then Tibni died, it is likely in battle, and Omri reigned, Kg1 16:22. Sir Walter Raleigh, in his History of the World (2.19.6), enquires here why it was that in all these confusions and revolutions of the kingdom of Israel they never thought of returning to the house of David, and uniting themselves again to Judah, for then it was better with them than now; and he thinks the reason was because the kings of Judah assumed a more absolute, arbitrary, and despotic power than the kings of Israel. It was the heaviness of the yoke that they complained of when they first revolted from the house of David, and the dread of that made them ever after averse to it, and attached to kings of their own, who ruled more by law and the rules of a limited monarchy.
IV. How he reigned when he was at length settled on the throne. 1. He made himself famous by building Samaria, which, ever after, was the royal city of the kings of Israel (the palace at Tirzah being burnt), and in process of time grew so considerable that it gave name to the middle part of Canaan (which lay between Galilee on the north and Judea on the south) and to the inhabitants of that country, who were called Samaritans. He bought the ground for two talents of silver, somewhat more than 700l. of our money, for a talent was 353l. 11s. 10 1/2d. Perhaps Shemer, who sold him the ground, let him have it considerably the cheaper upon condition that the city should be called after his name, for otherwise it would have borne the name of the purchaser; it was called Samaria, or Shemeren (as it is in the Hebrew), from Shemer, the former owner, Kg1 16:24. The kings of Israel changed their royal seats, Shechem first, then Tirzah, now Samaria; but the kings of Judah were constant to Jerusalem, the city of God. Those that cleave to the Lord fix, but those that leave him ever wander. 2. He made himself infamous by his wickedness; for he did worse than all that were before him, Kg1 16:25. Though he was brought to the throne with much difficulty, and Providence had remarkably favoured him in his advancement, yet he was more profane, or more superstitious, and a greater persecutor, than either of the houses of Jeroboam or Baasha. He went further than they had done in establishing iniquity by a law, and forcing his subjects to comply with him in it; for we read of the statutes of Omri, the keeping of which made Israel a desolation, Mic 6:16. Jeroboam caused Israel to sin by temptation, example, and allurement; but Omri did it by compulsion.
V. How he ended his reign, Kg1 16:27, Kg1 16:28. He was in some repute for the might which he showed. Many a bad man has been a stout man. He died in his bed, as did Jeroboam and Baasha themselves; but, like them, left it to his posterity to fill up the measure, and then pay off the scores, of his iniquity.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–28. Public domain.
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SUMMARY
First Kings 16:16 vividly portrays a moment of intense political upheaval in the northern kingdom of Israel, detailing the immediate and decisive reaction of the Israelite army to the news of Zimri's regicide and conspiracy against King Elah. Stationed at Gibbethon, the encamped soldiers swiftly rejected the usurper and, in a powerful demonstration of military authority, proclaimed Omri, their commander-in-chief, as their new king. This pivotal verse encapsulates the pervasive instability and violent nature of Israelite monarchy during this era, where power was frequently seized and transferred through forceful means, thereby setting the stage for a rapid counter-coup and further dynastic turmoil.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its dramatic and pivotal message. Conciseness is paramount, as a major political and dynastic shift is encapsulated within a single, declarative sentence, effectively highlighting the swiftness and decisiveness of the events unfolding. There is a subtle but powerful use of irony in Zimri's short-lived triumph; his violent ascent to power is immediately met with an equally violent and decisive counter-reaction, vividly foreshadowing his rapid and ignominious downfall. The phrase "all Israel" functions as a form of synecdoche or metonymy, where a crucial part (the army, representing the nation's decisive power) stands for the whole, emphasizing the military's unparalleled role as the primary agent of change and king-maker in this specific, chaotic context. Furthermore, the verse serves as a powerful instance of foreshadowing, as Omri's immediate elevation to kingship by the army directly sets the stage for his subsequent pursuit of Zimri, his ultimate victory, and the establishment of the Omride dynasty, which would become one of the most significant and influential, albeit unrighteous, royal lines in the northern kingdom.
THEOLOGICAL AND THEMATIC CONNECTIONS
First Kings 16:16, while primarily detailing a human political maneuver and military coup, implicitly speaks to God's overarching sovereignty that operates even amidst human chaos, sin, and rebellion. The rapid succession of kings and the violent nature of their reigns in the northern kingdom are consistently presented throughout 1 Kings as a direct consequence of their pervasive idolatry and persistent disobedience to God's covenant. While Omri's rise is undeniably driven by military expediency and human ambition, it occurs within the larger framework of divine judgment against the house of Baasha, a judgment that Zimri's actions had already begun to fulfill. This verse underscores the profound instability and moral decay that inevitably result when a nation deviates from God's righteous standards, illustrating how earthly power, when divorced from divine authority and moral grounding, becomes a perpetual source of strife, bloodshed, and cyclical violence. It also highlights the complex theme of human leadership and authority, demonstrating how human institutions, particularly the military, can become king-makers in the absence of a clear, divinely ordained and respected succession, often leading to further cycles of violence and instability rather than peace.
REFLECTION AND APPLICATION
The tumultuous events of 1 Kings 16:16 offer profound and enduring insights into the nature of power, the dynamics of leadership, and the urgent human response to crisis. The immediate and decisive action of the Israelite army to enthrone Omri, rather than passively accept Zimri's illegitimate and blood-stained reign, speaks to a fundamental human desire for order, stability, and legitimate authority, even when that authority is established through forceful means. It serves as a stark reminder that in times of profound instability and perceived vacuum of leadership, people often look to strong, capable, and proven leaders—especially those with established respect and military prowess, like a "captain of the host"—to restore a semblance of order and direction. Spiritually, this passage encourages us to reflect deeply on the ultimate source of all true authority. While human leaders rise and fall, often through violent and chaotic means, God's sovereign hand remains unshaken, orchestrating events even when human actors are driven by their own ambitions. The chronic instability and moral decay of the northern kingdom serve as a potent cautionary tale about the devastating consequences of rejecting divine guidance and persistently pursuing self-serving power. For believers today, this passage calls us to a posture of prayer for our leaders, to actively seek justice and righteousness within our own spheres of influence, and to remember that true, lasting peace and stability come not from human machinations or military might, but from humble submission to God's perfect and righteous will. It challenges us to critically examine where our ultimate loyalty truly lies—to fleeting earthly powers or to the eternal King of Kings.
Questions for Reflection
FAQ
Why did "all Israel" (the army) immediately make Omri king instead of accepting Zimri?
Answer: The Israelite army, then encamped at Gibbethon, immediately reacted to the news of Zimri's conspiracy and regicide because Zimri's actions were perceived as a blatant, illegitimate usurpation of power. He had assassinated King Elah, his own master, through treachery and deceit. The army's loyalty lay not with this new, illegitimate usurper, but with their established and respected commander, Omri, who held the powerful position of "captain of the host." By making Omri king "that day in the camp," the army was asserting its significant power, rejecting a usurper who had no legitimate claim, and choosing a leader from their own ranks whom they trusted and who could restore order and lead them effectively, particularly as they were engaged in an ongoing siege. This was a swift, military-backed counter-coup, reflecting the immense influence the army held in determining leadership during this volatile and unstable period in the northern kingdom, where dynastic succession was often determined by force rather than clear lineage or divine appointment.
CHRIST-CENTERED FULFILLMENT
The turbulent narrative of 1 Kings 16:16, with its stark depiction of human ambition, violent coups, and the fleeting, precarious nature of earthly power, stands in profound and illuminating contrast to the eternal, righteous, and peaceable reign of Jesus Christ. While Omri was made king by a military host in a camp, reflecting the worldly means of power acquisition through force and human decree, Christ's kingship was declared by God Himself and established not through military might or bloodshed, but through His perfect obedience and ultimate self-sacrifice on the cross (John 18:36). Earthly kings like Omri and Zimri rose and fell through bloodshed and conspiracy, their reigns marked by instability, unrighteousness, and ultimately, death. In stark contrast, Jesus is the Lamb of God who takes away the sin of the world, whose kingdom is one of enduring peace, perfect justice, and unwavering righteousness, a kingdom that will endure forever (Isaiah 9:6-7). He is the true "Captain of our Salvation" (Hebrews 2:10), leading not an army of conquest but a host of redeemed people into eternal life and victory over sin and death. The chaos and instability depicted in 1 Kings 16:16 ultimately point to the desperate human need for a King whose authority is not derived from human strength, political maneuvering, or military might, but from divine appointment, a King who reigns with perfect wisdom, unwavering love, and absolute righteousness, thereby fulfilling all the promises of God in His perfect and everlasting kingdom (Revelation 11:15).