TRV
Translation
King James Version
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.
Complete Jewish Bible
At this point the people of Isra'el divided into two factions. Half of the people went after Tivni the son of Ginat to make him king, while the other half followed 'Omri.
Berean Standard Bible
At that time the people of Israel were divided: Half of the people supported Tibni son of Ginath as king, and half supported Omri.
American Standard Version
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.
World English Bible Messianic
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.
Geneva Bible (1599)
Then were the people of Israel deuided into two partes: for halfe the people followed Tibni the sonne of Ginath to make him King, and the other halfe followed Omri.
Young's Literal Translation
Then are the sons of Israel parted into halves; half of the people hath been after Tibni son of Ginath to cause him to reign, and the half after Omri;
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In the KJVVerse 9,305 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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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
First Kings 16:21 delineates a critical juncture in the northern kingdom of Israel, immediately succeeding the brief and tumultuous reign of Zimri, where the nation fractured into two distinct and opposing factions. Rather than uniting under a single leader, half of the people pledged allegiance to Tibni, while the other half followed Omri. This verse starkly illustrates the profound political instability and deep-seated disunity plaguing Israel during this era, setting the stage for an intense civil conflict over the throne.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey the depth of Israel's crisis. Antithesis is clearly evident in the stark contrast between the two halves of the people, each pledging allegiance to a different leader. This creates a sense of immediate conflict and opposition, highlighting the fractured state of the nation. Parallelism is used effectively through the repetition of the phrase "half of the people followed," which emphasizes the symmetrical and direct nature of the factions, underscoring the profound national schism. Furthermore, the verse serves as Foreshadowing, hinting at the intense civil war that is about to unfold and the eventual triumph of Omri, who would go on to establish a significant, albeit wicked, dynasty in Israel. The simple, direct language used to describe such a profound national division underscores the severity and immediacy of the political upheaval.
THEOLOGICAL AND THEMATIC CONNECTIONS
The division of Israel into two factions in 1 Kings 16:21 serves as a potent theological commentary on the consequences of a nation's departure from God's covenant and its pursuit of its own ways. This internal strife is not merely a political accident but a manifestation of deeper spiritual disunity and moral decay. When a people reject the divine order and fail to seek God's guidance in leadership, they become susceptible to the destructive forces of human ambition, factionalism, and internal conflict. The inability to unite under a single, God-ordained authority reflects a broader spiritual fragmentation, where self-interest and power struggles eclipse the collective good and divine purpose. This narrative warns against the perils of disunity, illustrating how it weakens a nation and makes it vulnerable to both internal collapse and external threats, ultimately hindering its ability to fulfill its divine calling.
REFLECTION AND APPLICATION
The account of Israel's division into two warring factions offers a timeless and sobering lesson for all communities, whether national, ecclesiastical, or familial. It vividly illustrates the destructive power of disunity, highlighting how internal strife can cripple an entity from within, making it vulnerable and ineffective. When personal ambition, partisan loyalties, or a lack of shared vision override the pursuit of common good and divine principles, the result is often fragmentation, conflict, and a deviation from purpose. This passage challenges us to examine the sources of division in our own lives and communities, urging us to prioritize unity, humility, and a shared commitment to God's will above personal preferences or power struggles. True strength and flourishing are found not in fractured allegiances but in harmonious cooperation, guided by wisdom and a spirit of reconciliation, always seeking the peace that comes from God and acknowledging His supreme authority.
Questions for Reflection
FAQ
What was the immediate cause of the division described in 1 Kings 16:21?
Answer: The immediate cause was the power vacuum created by the dramatic and sudden death of King Zimri, who had reigned for only seven days before burning himself to death in the royal palace in Tirzah, as recorded in 1 Kings 16:18. Instead of a clear successor emerging, the people of Israel were unable to agree on a single king, leading to a direct split in allegiance between Tibni and Omri.
Who were Tibni and Omri, and what were their backgrounds?
Answer: Tibni the son of Ginath was one of the two rival claimants to the throne of Israel. The text does not provide extensive details about his background beyond his father's name, suggesting he may have represented a more civilian or popular choice. Omri, on the other hand, is explicitly identified as the commander of the army in 1 Kings 16:16. His military leadership likely gave him a significant advantage in the ensuing power struggle, which he ultimately won, as confirmed in 1 Kings 16:22.
How long did this period of division and civil war last?
Answer: The civil war between Tibni and Omri lasted for approximately four years. While 1 Kings 16:21-22 describes the initial split and Omri's eventual victory, the timeline is inferred from Omri's reign commencing in the 31st year of Asa of Judah, and Tibni's death being mentioned within that context. This suggests a period of contested rule before Omri's sole reign fully began, marking a tumultuous transition for the northern kingdom.
CHRIST-CENTERED FULFILLMENT
The political fragmentation and bitter civil strife depicted in 1 Kings 16:21 stand in stark contrast to the perfect unity and ultimate kingship found in Jesus Christ. While Israel was torn by human ambition and divided allegiances, the New Testament presents Jesus as the true and undisputed King, not chosen by factions but appointed by God Himself, as He declared to Pilate, "For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth," in John 18:37. His kingdom is "not of this world" (John 18:36), transcending earthly power struggles and offering a spiritual unity that no human ruler could provide. Unlike the divided people who followed Tibni or Omri, believers are called to a singular allegiance to Christ, who prayed for the perfect unity of His followers, "that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me," as recorded in John 17:21. In Him, the dividing wall of hostility is broken down (Ephesians 2:14), and His body, the Church, is called to be a unified expression of His reign, where there is "one Lord, one faith, one baptism" (Ephesians 4:5). Thus, the chaos of 1 Kings 16:21 powerfully foreshadows the desperate need for a King who brings not division, but eternal peace and perfect, unifying rule.