TRV
Translation
King James Version
And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah.
Complete Jewish Bible
'Omri and all Isra'el with him withdrew from Gib'ton and besieged Tirtzah.
Berean Standard Bible
Then Omri and all the Israelites marched up from Gibbethon and besieged Tirzah.
American Standard Version
And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah.
World English Bible Messianic
Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah.
Geneva Bible (1599)
Then Omri went vp from Gibbethon, and all Israel with him, and they besieged Tirzah.
Young's Literal Translation
And Omri goeth up, and all Israel with him, from Gibbethon, and they lay siege to Tirzah.
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In the KJVVerse 9,301 of 31,102
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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
1 Kings 16:17 vividly captures a pivotal and immediate military maneuver in the tumultuous history of the Northern Kingdom of Israel. It details how Omri, the commander of the Israelite army, upon being proclaimed king by his troops, swiftly abandoned the ongoing siege of the Philistine city of Gibbethon. With the unified support of "all Israel" (referring to his military forces), he redirected his entire army to besiege Tirzah, the capital city, thereby initiating the direct confrontation that would decisively end the brief and illegitimate seven-day reign of Zimri, the regicide who had usurped the throne.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several effective literary devices to convey the urgency and nature of the events. The Pacing is notably swift and decisive, conveyed through the rapid succession of actions: "went up," "with him," "besieged." This quick tempo mirrors the urgency, violence, and abruptness of the political coup unfolding. There is a strong element of Irony as the Israelite army, previously engaged in defending the nation against an external enemy (the Philistines), now turns its formidable might inward, highlighting the tragic and self-destructive nature of internal strife and unrighteous ambition within the kingdom. The phrase "all Israel with him" functions as a powerful Synecdoche, where "all Israel" represents a crucial part (the army) standing for the whole (the nation's military and political will), emphasizing the broad and immediate support Omri garnered from this vital segment of society. Furthermore, Omri's immediate and effective military action in this verse serves as potent Foreshadowing of his subsequent reign, which, despite its spiritual failings, would be characterized by significant military strength, strategic political acumen, and the establishment of a new, more defensible capital in Samaria.
THEOLOGICAL AND THEMATIC CONNECTIONS
The events of 1 Kings 16:17, set against the backdrop of constant political upheaval and violent transitions of power in the Northern Kingdom, serve as a stark theological commentary on the profound consequences of a nation that has largely abandoned its covenantal relationship with God. The relentless cycle of violence, regicide, and short, illegitimate reigns underscores the inherent instability that arises when human ambition, military might, and political cunning supersede divine appointment and righteous governance. Unlike the Davidic dynasty in Judah, which, despite its flaws, was rooted in God's eternal covenant and promise of an enduring lineage 2 Samuel 7:12-16, the Northern Kingdom's leadership was characterized by a chaotic pursuit of power, leading to a society where "everyone did what was right in his own eyes" Judges 21:25. This narrative implicitly highlights God's sovereign hand, allowing such instability as a form of judgment upon a rebellious people and their unrighteous kings, demonstrating that true peace, security, and lasting leadership are found not in military strength or political maneuvering, but in humble adherence to divine principles and the fear of the Lord.
REFLECTION AND APPLICATION
The scene described in 1 Kings 16:17, a rapid and violent shift from external conflict to internal power struggle, offers profound and enduring lessons for believers today. It vividly illustrates the destructive nature of unchecked ambition, the pursuit of power through illegitimate means, and the inherent instability that plagues societies when leadership is determined by military might or political cunning rather than by divine principles and righteous character. For us, this narrative serves as a powerful reminder that true authority, lasting peace, and genuine societal well-being flow from God alone. It challenges us to critically examine our own ambitions and the means by which we seek influence or control in our personal, professional, and communal spheres, urging us to prioritize integrity, justice, humility, and dependence on God's will over worldly strategies and self-serving motives. Furthermore, it calls us to actively pray for and support righteous leadership in all areas of society, recognizing that a nation's or community's flourishing is deeply intertwined with the character and moral compass of its leaders. We are reminded that authentic power is found in serving, not in seizing, and that true peace is a fruit of righteousness, not merely military might.
Questions for Reflection
FAQ
Why was Omri at Gibbethon when he was proclaimed king?
Answer: Omri held the crucial position of commander of Israel's army. At the time of Zimri's coup, he was leading a significant military campaign, specifically the siege of Gibbethon, a Philistine city. This indicates that he was actively engaged in a vital national defense effort against one of Israel's traditional enemies. His prominent role as army commander naturally made him a powerful and influential figure, and thus a logical choice for the troops to rally behind and proclaim as king when news of Zimri's treachery and usurpation reached them on the battlefield. The army's immediate loyalty to Omri underscores his military authority and the respect he commanded.
Who is "all Israel" in this context, and what does their presence signify?
Answer: In this specific military and political context, "all Israel" refers primarily to the assembled Israelite army under Omri's command. Their presence signifies the immediate, unified, and overwhelming military support for Omri. When these troops proclaimed him king, it was a powerful declaration of military and political will, effectively legitimizing his claim to the throne through the direct power of the armed forces. Their collective movement to abandon the siege of Gibbethon and instead lay siege to Tirzah demonstrates their unwavering loyalty and commitment to Omri's cause, indicating that he had secured the allegiance of the nation's most potent military force.
What was the significance of Tirzah as the target of Omri's siege?
Answer: Tirzah held immense significance as the capital city of the Northern Kingdom of Israel from the time of Jeroboam I. It served as the administrative and royal seat for several kings until Omri himself established Samaria as the new capital later in his reign, as recorded in 1 Kings 16:23-24. As the seat of the reigning king (Zimri), besieging Tirzah was a direct, unequivocal, and strategic challenge to Zimri's authority and control. It was the necessary military maneuver to confront the usurper, seize the royal palace, and effectively consolidate Omri's claim to the throne. Its capture was essential for Omri to establish his reign and bring an end to the immediate political crisis.
CHRIST-CENTERED FULFILLMENT
The turbulent narrative of 1 Kings 16:17, marked by human ambition, military might, and the violent seizure of power, stands in profound contrast to the reign of the ultimate King, Jesus Christ. Omri's ascent to the throne through force and bloodshed highlights the inherent brokenness of human leadership and the endless cycle of sin and instability that results from a world apart from God's perfect rule. In stark contrast, Christ's kingdom is not of this world, nor is it established by military conquest or political maneuvering, as He Himself declared in John 18:36. He came not to be served, but to serve, and to give His life as a ransom for many, demonstrating a radical reversal of worldly power dynamics Mark 10:45. The deep longing for a stable, righteous, and eternal kingdom, which is so vividly evident in the chaos and fleeting reigns of Israel's history, finds its complete and perfect fulfillment in Christ. He is the true Son of David, the King whose throne is eternal and whose reign will never end Luke 1:32-33. Unlike Omri, whose rule, though militarily successful, ultimately led to further spiritual decline for Israel, Christ's reign transforms hearts, establishes a spiritual kingdom founded on truth and grace, and brings not violence and instability, but everlasting peace, justice, and righteousness Isaiah 9:6-7. His is the kingdom that will ultimately prevail, for the kingdom of the world has become the kingdom of our Lord and of His Christ, and He shall reign forever and ever! Revelation 11:15.